While Robert Burns may be right that it is a gift to see ourselves as others see us, it is not a condition to which we could or should aspire at all times. In fact, several philosophers have recently presented brilliant arguments to show that there are two fundamentally and irreducibly different ways of thinking for ourselves. (See “Further Reading” for the details.) The arguments are quite technical, but the issues are fascinating and can be vividly illustrated.
Pete is waiting in line to pay for an item in a department store, and he notices that there is a closed-circuit television monitor over the counter—one of the store’s measures against shoplifters. As watches the jostling crowd of people on the monitor, he realizes that the person on the left side of the screen in the overcoat carrying the large paper bag is having his pocket picked by the person behind him. Then, as he raises his hand to his mouth in astonishment, he notices that the victim’s hand is moving to his mouth in just the same way. Pete suddenly realizes that he is the person whose pocket is being picked! This dramatic shift is a discovery; Pete comes to know something he didn’t know a moment before, and of course it is important. Without the capacity to entertain the sorts of thoughts that now galvanize him into defensive action, he would hardly be capable of action at all. But before the shift, he wasn’t entirely ignorant, of course; he was thinking about “the person in the overcoat” and seeing that the person was being robbed, and since the person in the overcoat is himself, he was thinking about himself. But he wasn’t thinking about himself as himself; he wasn’t thinking about himself “in the right way.”
For another example, imagine someone reading a book in which a descriptive noun phrase of, say, three dozen words in the first sentence of a paragraph portrays an unnamed person of initially indeterminate sex who is performing an everyday activity. The reader of that book, on reading the given phrase, obediently manufactures in his or her mind’s eye a simple, rather vague mental image of a person involved in some mundane activity. In the next few sentences, as more detail is added to the description, the reader’s mental image of the whole scenario comes into a little sharper focus. Ten at a certain moment, after the description has gotten quite specific, something suddenly “clicks,” and the reader gets an eerie sense that he or she is the very person being described! “How stupid of me not to recognize earlier that I was reading about myself!” the reader muses, feeling a little sheepish, but also quite tickled. You can probably imagine such a thing happening, but to help you imagine it more clearly, just suppose that the book involved was The Mind’s I. There now—doesn’t your mental image of the whole scenario come into a little sharper focus? Doesn’t it all suddenly “click”? What page did you imagine the reader as reading? What paragraph? What thoughts might have crossed the reader’s mind? If the reader were a real person, what might he or she be doing right now?
It is not easy to describe something of such special self-representation. Suppose a computer is programmed to control the locomotion and behaviour of a robot to which it is attached by radio links. (The famous “Shakey” at SRI International in California was so controlled.) The computer contains a representation of the robot and its environment, and as the robot moves around, the representation changes accordingly. This permits the computer program to control the robot’s activities with the aid of up-to-date information about the robot’s “body” and the environment it finds itself in. Now suppose the computer represents the robot as located in the middle of an empty room, and suppose you are asked to “translate into English” the computer’s internal representation. Should it be “It (or he or Shakey) is in the centre of an empty room” or “I am in the centre of an empty room”? This question resurfaces in a different guise in Part IV of this book.
D.C.D.
D.R.H.
The best day of my life—my rebirthday, so the speak—was when I found I had no head. This is not a literary gambit, a witticism designed to arouse interest at any cost. I mean it in all seriousness: I have no head.
It was about eighteen years ago, when I was thirty-three, that I made the discovery. Though it certainly came out of the blue, it did so in response to an urgent enquiry; I had for several months been absorbed in the question: what am I? The fact that I happened to be walking in the Himalayas at the time probably had little to do with it; though in that country unusual states of minds are said to come more easily. However that may be, a very still clear day, and a view from the ridge where I stood, over misty blue valleys to the highest mountain range in the world, with Kangchenjunga and Everest unprominent among its snow-peaks, made a setting worthy of the grandest vision.
What actually happened was something absurdly simple and unspectacular: I stopped thinking. A peculiar quiet, and odd kind of alert limpness or numbness, came over me. Reason and imagination, and all mental chatter died down. For once, words really failed me. Past and future dropped away. I forgot who and what I was, my name, manhood, animalhood, and all that could be called mine. It was if I had been born that instant, brand new, mindless, innocent of all memories. There existed only the Now, that present moment and what was clearly given in it. To look was enough. And what I found was khaki trouserlegs terminating downwards in a pair of brown shoes, khaki sleeves terminating sideways in a pair of pink hands, and a khaki shirtfront terminating upwards in—absolutely nothing whatever! Certainly not in a head.
It took me no time at all to notice this nothing, this hole where a head should have been, was no ordinary vacancy, no mere nothing. On the contrary, it was a nothing that found room for everything—room for grass, trees, shadowy distant hills, and far beyond them snow-peaks like a row of angular clouds riding the blue sky. I had lost a head and gained a world.
It was after all, quite literally breathtaking. I seemed to stop breathing altogether, absorbed in the Given. Here it was, this superb scene, brightly shining in the clear air, alone and unsupported, mysteriously suspended in the void, and (and this was the real miracle, the wonder and delight) utterly free of “me,” unsustained by any observer. Its total presence was my total absence, body and soul. Lighter than air, clearer than glass, altogether released from myself, I was nowhere around.
Yet in spite of the magical and uncanny quality of this vision, it was no dram, no esoteric revelation. Quite the reverse; it felt like a sudden waking from the sleep of ordinary life, and end to dreaming. It was self-luminous reality for once swept clean of all obscuring mind. It was the revelation, at long last, of the perfectly obvious. It was a lucid moment in a confused life-history. It was a ceasing to ignore something which (since early childhood at any rate) I had always been too busy or too clever to see. It was naked, uncritical attention to what had all along been staring me in the face—my utter facelessness. In short, it was all perfectly simple and plain and straightforward, beyond argument, thought, and words. There arose no questions, no reference beyond the experience itself, but only peace and a quiet joy, and the sensation of having dropped an intolerable burden.
3
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