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It is not the case that The Cartesian conception of the self — according to which 'I' picks out something distinct from the physical body — is untenable.
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Reasons For
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Reason for
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1.
One can ascribe experiences to oneself only if one is prepared to ascribe experiences to others.
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2.
A subject can meet this requirement only if the subject is able to pick out other subjects.
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3.
One cannot pick out non-spatial subjects.
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Reasons Against
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Reason against 1 of 2
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1.
Hume's bundle theory demonstrates that introspection never reveals a persisting Cartesian ego — only successive perceptions bound by memory and causation.
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2.
If the 'I' referred to a non-physical substance, personal identity through bodily change would require an unverifiable metaphysical anchor with no empirical content.
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3.
Parfit's reductionism shows that psychological continuity grounded in physical processes fully accounts for what matters in survival, making a Cartesian self explanatorily redundant.
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Reason against 2 of 2
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1.
Wittgenstein's private language argument entails that a self constituted entirely apart from public, embodied practice could not sustain the rule-following necessary for self-ascription.
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2.
If 'I' picked out a non-physical substance, its reference could never be fixed through ostension or description, rendering the term semantically incoherent by causal theories of reference.
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