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Can Transcendental Self Be Made Transparent?

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Phenomenology and the Human Positioning in the Cosmos

Part of the book series: Analecta Husserliana ((ANHU))

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Abstract

The analysis made in this article reveals that the self (also known as the “soul”, the “inner being”, or the “transcendental self”) which was thought to be beyond human sensibility can now be explained using modern knowledge. The self is reduced to Species-specific-body-pattern (SSBP), whose source lies in the phylogeny of the species and, therefore, is empirical in nature. It is postulated that the SSBP can serve as the empirical analogue of the transcendental self. An individual is considered as a mixture of genetic and epigenetic features and these two features together play an important role in orienting individuals to a meaningful existence in the empirical world. The attributes of the self seem to fall under two categories, humanizing and transcendental. For those attributes described here―such as cognition, knowledge, immortality and infinitude―it is postulated that memory that retains the history of the individual can serve as the empirical analogue of the transcendental self. The immortality and infinitude properties of the self are explained based on knowledge viewed against a background of the individual-society as a system (ISS). Knowledge that is retained in the memory of a society, which is reflected in culture and tradition of the society, is eternal and empirical, although it undergoes additions and revision as time passes.

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Notes

  1. 1.

    Wittgenstein, L. 1922. 6.421.

  2. 2.

    Kant, I. 2003.

  3. 3.

    Husserl, E. 1981.

  4. 4.

    Tymieniecka, A.-T. 2011, p. 4.

  5. 5.

    Russell, B. 1972, p.4.

  6. 6.

    See Baldwin, J. M. 1913.

  7. 7.

    Kant, I. 2003, pp. 329–330.

  8. 8.

    Kant, I. 2003, p. 331.

  9. 9.

    James, W. 1890, Ch. X, p. 350.

  10. 10.

    ibid.

  11. 11.

    ibid.

  12. 12.

    Crick, F. 1994; Edelman, G. 1992. Crick’s program focussed exclusively on finding correlates of consciousness in the cerebral neurons, while Edelman and his associates investigated cerebral neurons for consciousness as well as for the mind.

  13. 13.

    Muller, F. M. 2003.

  14. 14.

    Kanungo, K. 2009.

    The reader should also consult Chakrabarti, K. K. 1999 which gives an extensive discussion on the self from the standpoint of ancient Indian philosophy.

  15. 15.

    Maturana, H. R. and Varela, F. J. 1980, p. 13.

  16. 16.

    Kanungo, K. 2010.

  17. 17.

    Hamilton, E. and Cairns, H. (eds.), 2005, p. 63.

  18. 18.

    Thibaut, G. 2004, p. xxviii.

  19. 19.

    Muller, F. M, 2003.

  20. 20.

    See Ramachandran, V. S., 2011; Damasio, A. 2010; Crick, F. and Koch, C. 2002.

    These three books discuss consciousness from different standpoint; Ramachandran’s and Damasio’s publications discuss the activity of cerebral neurons under pathological conditions. Damasio discusses the neurological basis of the self and the mind. In addition, there are several books and review articles on Consciousness and its neurological basis. Since we are not concerned on consciousness per se here, I have omitted those from references.

  21. 21.

    See Roediger, H. L. et al., 2007. Although different authors discuss the memory, most of it is speculative.

  22. 22.

    Pinker, S. 2002, Ch. 13, p. 224.

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Kanungo, K. (2012). Can Transcendental Self Be Made Transparent?. In: Tymieniecka, AT. (eds) Phenomenology and the Human Positioning in the Cosmos. Analecta Husserliana. Springer, Dordrecht. https://doi.org/10.1007/978-94-007-4795-1_24

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