By Joona Taipale
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Additional info for Phenomenology and Embodiment: Husserl and the Constitution of Subjectivity
7 Sartre also specifies that “this self-consciousness we ought to consider not as a new consciousness, but as the only mode of existence which is possible for a consciousness of something. ”8 In other words, intentionality is essentially accompanied by self-awareness. One should avoid confounding this primal self-awareness with a type of reflection. 10 Therefore, all self-awareness cannot be fundamentally an objectifying kind of awareness. Upon this matter, phenomenologists agree. ”11 Experiences are lived before they are reflected upon, and to live one’s life is not the same as to observe one’s life.
These questions can be approached by first investigating the relation between self-awareness and reflection. The phenomenological reduction discloses experiences as intentional, as experiences of something. This “something”—that is, the intentional object—is foreign to, something else than, the act of experiencing. When we perceive something yellow, sharp, or hot, our act of perceiving is not something yellow, sharp, or hot; there is a difference between our experiencing and the objects of our experiencing.
In contrast, localization is essentially inexact and more or less vague. However, this does not suggest that pain is not initially lived precisely as head ache or as stomachache, and so on. ”27 Even if the localization of the ache is non-thematic and even unclear, we are never in doubt whether we have a headache, a stomachache, or no ache at all. 28 Similarly, the localization of kinestheses is essentially vague. When we reach for a glass of water, for example, our kinesthetic sensation is what we live through, and not something that is presented to us as an object.
Phenomenology and Embodiment: Husserl and the Constitution of Subjectivity by Joona Taipale