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Nonconceptual Self-Awareness and the Constitution of Referential Self-Consciousness
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This essay argues that persons not only have nonconceptual bodily self-awareness and nonconceptual mental anonymous self-awareness but also, at least if they produce the expression ‘I’, nonconceptual mental egological self-awareness. It contains information of ‘I’ being produced by oneself. It is argued that this can be seen if we examine the constitution of referential self-consciousness, i.e. the consciousness of being the referent of ‘I’ oneself. The main argument is: A. It is not possible to explain the constitution of referential self-consciousness if it is not assumed that persons have nonconceptual mental egological self-awareness. B. It is possible to explain the constitution of referential self-consciousness if it is assumed that persons have nonconceptual mental egological self-awareness. C. Thus it is reasonable to assume that persons have nonconceptual mental egological self-awareness. The justification of the thesis that persons have nonconceptual mental egological self-awareness is presented while discussing Tomis Kapitan’s analysis of conceptual egological self-consciousness. Conceptual egological self-consciousness contains information of being a subject oneself. It is argued that it is not possible to explain the constitution of referential self-consciousness with the help of Kapitan’s interpretation of conceptual self-consciousness. However, it is possible to explain the constitution of referential self-consciousness within the framework of Kapitan’s account if it is assumed that persons have nonconceptual mental egological self-awareness.
Title: Nonconceptual Self-Awareness and the Constitution of Referential Self-Consciousness
Description:
This essay argues that persons not only have nonconceptual bodily self-awareness and nonconceptual mental anonymous self-awareness but also, at least if they produce the expression ‘I’, nonconceptual mental egological self-awareness.
It contains information of ‘I’ being produced by oneself.
It is argued that this can be seen if we examine the constitution of referential self-consciousness, i.
e.
the consciousness of being the referent of ‘I’ oneself.
The main argument is: A.
It is not possible to explain the constitution of referential self-consciousness if it is not assumed that persons have nonconceptual mental egological self-awareness.
B.
It is possible to explain the constitution of referential self-consciousness if it is assumed that persons have nonconceptual mental egological self-awareness.
C.
Thus it is reasonable to assume that persons have nonconceptual mental egological self-awareness.
The justification of the thesis that persons have nonconceptual mental egological self-awareness is presented while discussing Tomis Kapitan’s analysis of conceptual egological self-consciousness.
Conceptual egological self-consciousness contains information of being a subject oneself.
It is argued that it is not possible to explain the constitution of referential self-consciousness with the help of Kapitan’s interpretation of conceptual self-consciousness.
However, it is possible to explain the constitution of referential self-consciousness within the framework of Kapitan’s account if it is assumed that persons have nonconceptual mental egological self-awareness.
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