empirically verifiable (albeit thankfully incorrect at the time of writing), and it is also one that I could use in relation to another, whether I was a non-survivalist or not. After my death, if anything in the world is observed and understood, then it has to be the case that there is at least someone relating to the world – engaging in observation and understanding – as it were, from the inside, as a conscious, subjective entity, as an ‘I’, just as I am relating to the world at this very moment of putting pen to paper. Let us call this standpoint an ‘I-standpoint’. Basically, an ‘I-standpoint’ involves looking out on the world from an inside perspective, and contrasts with what might be termed an ‘other-standpoint’ – any standpoint presented by someone other than oneself; the status or content of which can only ever be apprised or indirectly inferred by drawing upon shared symbolic resources (language in particular), cultural intelligence, and knowledge of the supposed mental correlates thought to accompany particular sorts of observed behaviour, amongst other things. An ‘other-standpoint’ presupposes an ‘I-standpoint’ engaged in processing manifestations of the former. That the world will continue to be observed and understood after my death, and moreover, observed and understood
Pages: 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35