Abstract
The authors attempt to outline an ontological perspective different from the mainstream materialistic ontology. Some aspects of this perspective can be found in the works of eminent philosophers of the past, such as Husserl or Hegel. The authors, however, point out a systematic methodological mistake earlier thinkers made concerning the notion of the Other. The Other is the key factor in the development of consciousness and subjectivity, and this paper seeks to show how the Other moulds and creates subjectivity out of a biological man. Human identity arises in two steps: ontological identity is created first, from which empirical identity grows, culminating in consciousness and personality. It was logical for philosophical consciousness to contemplate subjectivity which is not yet formed. Tabula rasa is a biological man, but that structure will not become a human subjectivity if it does not dwell with other subjectivities. The Other is not simply another Self. There is no elementary sensation to inform a biological organism of the state in which it finds itself; it is a kind of a physical unity for the emerging consciousness, but in itself it is not yet ready to perceive and act according to it at this stage. Without the influence of the Other, a human organism will never become Self. This unifying perception of the Other depicts an original encounter where there is also fascination. But fascination turns into frustration when the Other disappears or exits the focused perceptual field. This process of perceptual addition and dissolution is repeated, creating a change in what can be called the game of presence and absence. With the departure of the Other, the cause of the focus goes away, but what remains is its trace — the attention that is now left to wonder. Attention left without its source is only to itself and is directed to itself because this is the only direction that remains. Subjectivity, once symbolised by a circle, finally takes the form of a torus in whose interior hole resides the trace of the Other. With the entry of multiple Others into the relationship, primarily through speech, meanings acquire solid aspects introducing the law of symbolic order. This stabilisation of meanings frees uninitiated subjectivity, by which one truly enters the field of freedom opening that of ethics. The authors’ point is that accounting for the notion of external world, one should consider the Other first, and only after that simple otherness.
Highlights
The ontology implied by this sequence of questions expresses objectivist tendency and proceeds from general units which account for the emergence of material structures that can be called live and on the basis of which consciousness develops
This question arises again: how is human subjectivity possible? If this is posed as a question of identity, human identity arises in two steps: ontological identity is created first, from which, as from its transcendental basis, empirical identity grows, culminating in what is considered consciousness and personality
Whatever we acquire by reduction of ego cogito to cogitatum [Хусерл, 1975: 71], consciousness is perceived as a fundamental and undeniable identity of the Self with ourselves which is attested by the fact that we are given to ourselves in a way completely different from the way everything else is given to us
Summary
Whether Husserl forms the Other in the so-called reconstitution of the outside world, or Heidegger neglects the reductive process and situates Mit-dasein among the basic existentials [Хајдегер, 1988: 135], we cannot avoid getting the impression that the transcendental ego, just like the initial Dasein, looks more like a small child which encounters things around him than like a self-established existence This motive repeats itself in psychoanalysis (that searches precisely for that little child in the subject) and in that fullblown rejection of psychoanalysis, Levinas’s broad exposition of separation [Levinas, 1976: 53]. This mastery of signs allows for the linguistic sequence of self-reflection, and for the falling, necessary as it is, into the symbolic order This opportunity found upon entering the world of signs which allows one to understand oneself as another Other, contains a trace of what happened during the formation of ontological identity, a trace that can never be the subject of intentional consciousness or any sense or instinct, just of some vague feeling partially embedded in the assumptions of language.
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