Lidt noter fra subjektivitets center læsningen....to tekster...

Email fra Stine Marie Jacobsen til Søren Thilo Funder - 6. December 2008

Dan Zahavi: "Self and other:The limits of narrative understanding":

Populært set er selvet en narrativ konstruktion.

Historier bestemmer hvem jeg er. Hvem skriver disse historier, en selv , men også andre. For at kunne forstå selvet skal man se på disse historiestrukturer.

Hvem jeg er, er ikke noget givet, men noget i udvikling, noget som realiseres igennem mine projekter. Subjektet som en protagonist i udvikling.

"...narrative conception of self commits one to a realist or fictionalist take on the self. Some defenders of a narrative approach to selfhood have argued that the self is nothing but a fictional centre of narrative gravity. It is merely the abstract point where various stories intersect." (s.3)

"Consciousness is not a monolith" (s4) (Titel?)

(Wiki:A monolith is a geological feature such as a mountain, consisting of a single massive stone or rock, or a single piece of rock placed as, or within, a monument. A monolith is a geological feature such as a mountain, consisting of a single massive stone or rock, or a single piece of rock placed as, or within, a monument.)

Antonio Damasio mener at selvet er en uundværlig del af bevidstheden.

Metzinger skriver om hvorledes mennesket under en bevidst oplevelse ligeledes samtidig "oplever det at være nogen"

Dan Zahavi: Simulation, projection and empathy":

Skriver meget om forskellen ml empati og sympati....hvor empati er vores evne til at føle med andre og sympati er evenen til at føle det samme som en anden....

"Our understanding of the emotional experience of others requires us to have the same emotion ourselves." (foot note s 5)

"...purely self-experience that is then taken to precede and make possible the recognition of others. Second, the argument also assumes that we never have direct access to another person's mind". (s.6)

Scheler consequently denies that our initial self-acquaintance is of a purely mantal nature, as if it anteceded our experience of our expressive movements and actions, and as if it took place in isolation from others. He considers such an initial purely internal self-observation a mere fiction" (s. 7)