Uniting the little me with the big I Am.
I originally wrote this in 2003. It’s interesting that my view has shifted significantly at the foundational level but that much at the ‘so what’ level remains consistent with what is discussed here. The differences?
- I no longer reduce the mental to the physical, the phenomenal to the material. If anything, I do the opposite, although I recognise that my idealism cannot be proven / validated.
- The first paragraph below underestimates the comprehensiveness of experience. We can’t, as it supposes, ‘step outside’ our experiences, because anything we find ‘outside’ can only be another experience! We can ‘objectify’ by recognition that things we’ve assumed ourselves to BE are actually things we are experiencing, but that is a different point.
- I’m still in favour of a ‘naturalistic expansion’ of the self, but I no longer see nature as material.
We persons are special, at least on Earth, in that we have subjective experiences and are also able to step ‘outside’ those experiences to consider the world, including ourselves and the subjective experiences we have, more objectively. My assumption is that while many other animals are sentient they cannot take this external, objective step.
This ability has contributed greatly to our success, but it has also saddled us (or those of us with nothing better to do than consider it from time to time) with a seemingly insoluble problem: how do we reconcile our subjective feeling of an ‘I’ inside each of our bodies that serves as the agent of our actions, with our objective understanding of ourselves as parts of the natural world — parts made of ‘standard’ materials, parts operating subject to well-understood physical forces, parts constructed of reasonably well-identified sub-components with specific functions, parts whose actions are ultimately explained in natural terms without need of or room for this agent ‘I’?
As I’ve said before in Destiny, I think that the answer to the riddle is that our subjective perspective is real but is not based in any agent of free will. Instead, subjective mental states correspond to (and I believe are caused by) specific but complex brain states, which influence and are influenced by body states. There is no free will. Yet our day-to-day, minute-to-minute belief in it cannot and should not be eradicated. I actually encourage a naturalistic expansion rather than an elimination of our concept of the ‘I’ behind our actions, but I won’t repeat my thinking on that point now.
For now, I wanted to look at what I think is an interesting relationship between the objective and subjective, a relationship that, as far as we know, only exists through us as persons. As viewed from the furthest objective reaches, our brains and bodies (not to mention our minds) virtually disappear from the explanation of anything that is going on. The ultimate objective explanation of the dynamics around us would likely appeal to much smaller — and perhaps occasionally much larger — physical structures. Cells, genes, proteins, molecules, atoms, quarks collide, interact. Supernovae explode, singularities evolve. It seems ‘we’ matter not at all.
Yet without us and our fellow sentient creatures, there would be no screen for this great film to play on. The universe has created its own sets of eyes, ears and fingers to check itself out. I don’t mean this in a teleological way. I don’t think this was an end toward which the universe evolved — it’s just one of the outcomes of the evolution. Light is seen; crashing waves are heard; slippery ice and warming sun are felt. Our animal cousins join us in this feast.
But our feast (we presume) has an additional course, for we have stumbled upon the ability to reason about the contents of our own minds. This self-consciousness opens the door to objectifying our view, not just about our own mental states, but about their place within the world around us. If I tie this back to the big picture, it means that the universe has created not just a set of video recorders but also a set of computers (who in turn have created computers, but I won’t get into the role of technological evolution), capable of examining the rest of the world, describing (if not explaining) its past and predicting its future. Within very limited bounds, we recorder/computers also alter its future, but once again, from the ultimate objective standpoint, this is not so special.
The thing that is special is the existence of recursive subjective states, even if you believe, as I do, that they are epiphenomena of physical states. Their existence is uniquely confined to sentient beings, and a subset of them exist only in persons. They are only ever effects, never causes, yet they are remarkable. Although the history and future of the universe can be explained without reference to them, although they are in one sense redundant, although they never outlive the physical body that causes them, the universe would not be the same without them.
And let’s unbundle them to individual minds. Consciousness, coupled with memory and intention, constitutes an individual window on the world in each of us. Once again, this is not teleological. We don’t exist to provide this window. Yet each of us provides one none the less. Although the ‘self’ derives from wholly physical causes, it takes flight in the emergent magic of sentience and self-consciousness. Your subjective experience of the world is what makes you special among the rocks and trees.
Only you enjoy that unique show. There is no objective observer, but if there were, he would be able to explain your every action in physical terms. He could trace every atom of your existence backward to the Big Bang and forward indefinitely. He could pinpoint the arrival, manipulation and transfer of every idea by neurochemical, mechanical and electromagnetic means. But he would not be able to comment at all on what it was like to be you. That is what makes our living moments special among all the moments in which our constituent particles and their interactions have existed and will exist.
We are objects, with pasts much greater than our age and futures more enduring than our life expectancy. But we are special objects, each with a unique subjective window on the world. And within your window is yourself, both as subject and as object. A frame in a frame in a temporary frame.