Dieses Kapitel führt zu einem neuen Verständnis unserer selbst – das heißt, einem neuen Verständnis des einzelnen Ich, das sein Selbstbewusstsein normalerweise auf seiner vermeintlichen Isolation gründet. Wir wollen hier die wechselseitige Beziehung mit dem Rest der Welt betonen und den Blick darauf richten, wie die Natur ihre Wesen stets mit einem jeweiligen Habitat umgibt. Anschließend wollen wir zeigen, dass es die Sinneserfahrung ist, die dem Selbst sein eigenes, individuelles und spezifisches «Habitat» liefert. Philosophisch ausgedrückt bedeutet dieser Ansatz nichts weniger als die Auffassung der Subjekt-Objekt-Spaltung aufzugeben. Diese tiefverwurzelte, meist unbewusste Auffassung kann aufgegeben werden, zumindest in Phasen intensivierter «Präsenz». Und selbst im Alltag fühlen wir uns viel weniger von unserem Habitat der jeweils gegenwärtigen Erscheinungen getrennt, als unsere angenommene Trennung von der Welt uns nahelegen würde. Die vorangehenden Kapitel betonten, dass die gegenwärtigen Erschei- nungen Aufmerksamkeit und intentionale Aktivität erfordern, um in unse- rem Bewusstsein aufzutauchen. Wird diese Aktivität zur Erfahrung, lernen wir die Erscheinungen, an denen wir teilhaben, als zu uns gehörig und damit exklusiv wertzuschätzen. Es scheint, als wären wir kontinuierlich damit beschäftigt, gerade sie – und keine anderen – auszuwählen. Wir können lernen, sie als Quellen neuer Impulse in unserer Biographie zu achten, die uns fortwährend begleiten. In der Regel halten wir unsere Umgebung nicht für einen Teil von uns selbst, obwohl wir z. B. unser Zuhause lieben, uns zu unserem Geburtsort hingezogen fühlen und mit den Menschen verbunden sind, die an unserem Leben teilhaben.
N1 -This chapter leads toward a new understanding of our own selves — that is, a new understanding of the lone self that habitually founds its self-consciousness upon its supposed isolation. Stressing our relations of interdependence with the rest of the world, we will look at the way nature always surrounds its beings with their respective habitats. Then we will advance the idea that sense experience is what provides the self with its own individual and specific «habitat». In philosophical terms we could say that this approach is about giving up the notion of subject-object separation. This deep-rooted, not-at-all-conscious notion can be given up, at least during phases of intensified «presence». And even in everyday life we feel ourselves much less separated from our habitat of current appearances than our supposed separation from the world around us would allow. The preceding chapters stressed that current appearances need our attention and our intentional activity to emerge into consciousness. As this activity becomes an experience we can esteem those appearances we participate in as being exclusively ours. It is as if we were continually busy choosing just them. We may learn to respect them as the source of new stimuli in our biography that constantly accompany us. As a rule, we do not consciously take our surroundings to be part of ourselves, though we may well feel fond of home, emotionally attached to our place of birth, and involved with all the people who really are part of our lives.
AB -This chapter leads toward a new understanding of our own selves — that is, a new understanding of the lone self that habitually founds its self-consciousness upon its supposed isolation. Stressing our relations of interdependence with the rest of the world, we will look at the way nature always surrounds its beings with their respective habitats. Then we will advance the idea that sense experience is what provides the self with its own individual and specific «habitat». In philosophical terms we could say that this approach is about giving up the notion of subject-object separation. This deep-rooted, not-at-all-conscious notion can be given up, at least during phases of intensified «presence». And even in everyday life we feel ourselves much less separated from our habitat of current appearances than our supposed separation from the world around us would allow. The preceding chapters stressed that current appearances need our attention and our intentional activity to emerge into consciousness. As this activity becomes an experience we can esteem those appearances we participate in as being exclusively ours. It is as if we were continually busy choosing just them. We may learn to respect them as the source of new stimuli in our biography that constantly accompany us. As a rule, we do not consciously take our surroundings to be part of ourselves, though we may well feel fond of home, emotionally attached to our place of birth, and involved with all the people who really are part of our lives.
ST - Biographische Habitate UR - https://dx.doi.org/10.18756/edn.98.20 Y2 - 2024-04-19 11:59:54 ER -