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^"permissions":^"read":ӶӺ,"update":ӶӺ,"delete":ӶӺ,"admin":ӶӺ°,"user":^"id":6,"name":"Sarah Oberbichler"°,"id":"I66dyl3ff2","ranges":Ӷ^"start":"/divӶ3Ӻ/divӶ4Ӻ/divӶ1Ӻ/pӶ14Ӻ","startOffset":0,"end":"/divӶ3Ӻ/divӶ4Ӻ/divӶ1Ӻ/pӶ15Ӻ","endOffset":948°Ӻ,"quote":"On the basis of further observation, the observer may then decide that some of the links in the causal chain he has constructed are still too loose and he may attempt to insert additional steps: or, indeed, he may decide that parts of his analysis are inadequate for one reason or another. It may take the observer a long time to arrive at an at least temporarily satisfactory “explanation” of the frog’s perceptual and behavioral interactions with items in its environment, but there is nothing mysterious about what the observer does: it is no more and no less than establishing relations between parts of his own observer’s experience. Hence it is one thing for us, the observers, to say that an organism we are observing perceives, but quite another to say that we ourselves perceive. However, the more engrossed an observer becomes in establishing causal chains for the perceptual interactions between organisms and things in their environment, the more easily he will begin to think of his own experience as the result of similar or at least analogous interactions with an environment. This seems all the more plausible because he can observe eyes, retinas, and neural networks not only in frogs but also in experiential items which he categorizes as organisms of his own kind, which is to say, functionally similar to himself. Indeed, he even can isolate and individuate eyes in that particular experiential item which he has come to “know” as himself and as his own body. All he has to do is step before a looking glass, and there, as clearly as any other image, he sees the part of his experiential field that he calls himself and that other part which he calls his environment. And seeing it in what so plausibly seems an immediate fashion, makes it almost impossible for the perceiver to realize that what he now categorizes as his own environment has a relationship to ·him, the observer, that is quite different from the relationship the frog’s environment had to the observed frog. For what the observer now takes to be his own environment is still part of his experience and by no means lies beyond the interface that is supposed to separate the knower from the world he gets to know. That this has to be so, becomes clear once we realize that the mirror-self which, like the frog, is surrounded by an environment, is precisely what the observer experiences of himself and therefore cannot possibly be he himself as experiencer.\nThus, when observing a frog, one may indeed ask, for instance, how its retinal reception and neural networks “respond” to a shadow in the environment. Such a question makes sense from the observer’s point of view, because, as observer of the frog, one has independent access to the experiential item one calls “shadow” and one can, therefore, legitimately invest it with the capability of causing a perceptual event in another experiential item which one calls “the frog’s visual system.” When observing oneself, however, one is no longer in that privileged position. What we ourselves perceive, whether we call it frog, landscape, or mirror image of ourselves, is simply what we perceive: and since we have no way of looking at ourselves and our environment from outside our own experience, we have no possible independent access to whatever it might be that, by analogy to the frog, we would like to hold causally responsible for our perceptions.","highlights":Ӷ^"jQuery3210354372536760819032":^°°,^"jQuery3210354372536760819032":^°°Ӻ,"text":"","order":"mw-content-text","category":"Argumentation2","data_creacio":1594912273390°
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