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This article enquires into the relation between pre-reflective awareness and the lived body and, in particular, into the notion of self-affection. It claims only the ‘innermost’ lived-experiences such as the affective awareness of my own body-self are immediately given as acts of an originally, pre-reflective proto-consciousness. What affective consciousness experiences is its own acts understood as the actualization of its capacity of sensing. Bodily self-awareness is thus the consciousness of my continuing self-affection. It will further claim that the unity of body and consciousness in its totality is made possible by the force of bodily drives onto consciousness, which, on the grounds of an awareness of both the reflexive process of touch and of the kinaesthetic freedom of the body, grants the subject a non-predicative self-knowledge or experiential knowledge. It further distinguishes between different modalities of self-affection, since not all experiences are self-aware in the same sense. It also enquires into their order of foundation, to arrive to a primal form of self-awareness, that of the awakening of consciousness to life. Here we grasp consciousness and self-consciousness in statu nascendi: to exist is to discover oneself as being existent. Hence, the primary form of self-awareness consists in the sudden realization of being alive.
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Abstract
This article deals with Conrad-Martius’s conceptions of reality as “wirkliche Wirklichkeit”, being, existence, and essence and sets them in relation to the conceptions of Aristotle, Aquinas, and Husserl. It delves into the problems of both the hypostatization of being, where I assert that it concerns the noema itself, and the origin of being in particular. I claim that even though Conrad-Martius rejects the transcendental reduction, Conrad-Martius accepts the eidetic reduction and the positing of a sphere of original and given facts, whose origin Conrad-Martius traces back to a transphysical realm, thus revealing the grounds for the Husserlian sphere of primal facts, which itself remains beyond the reach of phenomenological enquiries. Hence, Conrad-Martius’s and Husserl’s investigations encounter and complement each other at the point where the real bursts into reality and becomes available for consciousness.
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Self-consciousness, first-person reference, and personal identity are linked fields of research. The book contains contributions from international researchers about topics like pre-reflective and reflexive consciousness, embodiment, temporality, self-location, and the practical implications of personal identity. Among the contributors are Amit Anurag, Irene Breuer, Tony Cheng, Heidi Haanila, Markus Herrmann, Muriel Leuenberger, Maik Niemeck and Jörg Noller.
Editor:
Self-consciousness, first-person reference, and personal identity are linked fields of research. The book contains contributions from international researchers about topics like pre-reflective and reflexive consciousness, embodiment, temporality, self-location, and the practical implications of personal identity. Among the contributors are Amit Anurag, Irene Breuer, Tony Cheng, Heidi Haanila, Markus Herrmann, Muriel Leuenberger, Maik Niemeck and Jörg Noller.