Phenomenological Elucidation of Any Self Demonstrative Form of Expression

Abstract

Our self demonstrative forms of expressions express our certainties and truth beliefs which appear as self demonstrative of their own differences and identities in space extended as space(time). That is the kind of appearance which conceal manifest reality as reality is experienced and expressed as if it’s self demonstrative of its own difference of sense, as the one thing which is this pen in my hand differs from my hand writing with it. But is my hand something self representative of its difference and identity: or, the pencil which I am writing with; or the letters and words which I am writing, pronouncing?! What about this tree, and that mountain which I see through my window: are they self representative of their differences and identities? Does anything have a self essential reality to be self representative of its own sense and difference?! Isn’t seeing, meaning, pointing at anything as if it’s own self representative of its difference and identity, like the gesture of meaning with a finger as if the pointing finger is self representative of its difference and identity?! What is that then the awakening sense of the touch of which is missing from the intentional historical structure of this self-consciousness the truth beliefs and certainties of which are experienced and asserted as self demonstrative (proof) of their own truth and certainty which conceal and interweave with manifold misconceptions? (“The individuation of knowledge requires a new conception of the subject, or a new transcendental perspective for subjectivity, on consciousness, that is expressive of this immanent double genesis of being and thought. Consequently, Deleuze does not conserve the form of consciousness within the transcendental, so much as try to replace the a priori unity of synthesis and identity of an individuated consciousness-Ego with an impersonal, pre-individual, problematic transcendental field – which in his last published work is “defined by pure immediate consciousness with neither object nor self, as a movement which neither begins nor ends” and is constituted by singularities or potentials in a process of auto-unification.” I quote this note from the review of the book on Deleuze: “Immanence: A Life” Sean Bowden, (The Priority of Events: Deleuze’s Logic of Sense, Edinburgh University Press, 2011.) reviewed by David Scott, just to point out how the question of attaining a new transcendent perspective for subjectivity is responded and penetrated by Wittgenstein’s reminders assembled to elucidate the internal signifying connections operational in learning, meaning with the rules of pictures defined in external connections by ostensive definitions of naming and describing.)