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It is also possible to describe the first-personal Consciousness in Early Phenomenology | 47 givenness of an experience, that is, its very self-givenness or selfmanifestation, as the most basic sense of self. A position that equates the first-personal mode of givenness with a certain basic sense of self (see chapter 5 below) is clearly preferable to the one Husserl adopted in Logische Untersuchungen. Not only is Husserl’s more mature position more mindful of the importance of the first-person perspective, it also enables one to broach the question of intersubjectivity in a more satisfactory manner.
According to Sartre, however, this type of self-awareness is derived; it involves a subject–object split, and any attempt to account for self-consciousness in such terms was, for Sartre, bound to fail. It either generates an infinite regress or accepts a nonconscious starting point, and he considered both of these options to be unacceptable (Sartre 1943, 19). Sartre readily admitted the existence of reflective self-consciousness. We can, for instance, reflect on, and thereby become thematically conscious of, an occurrent perception of a Swiss Army knife.
In the third-order awareness of the second-order awareness of the perception of the sunset we would have the sunset as object thrice, whereas the original perception would be given twice as object, and so forth. Thus, the regress would be of an exceedingly vicious kind, implying, in addition to the simple infinite iteration, a simultaneous complication of its single 38 | Chapter 2 members. Since this consequence is absurd, that is, since it is absurd that even as simple an experience as the perception of a sunset should involve an infinitely complex series of conscious states, one is obliged to end the regress by accepting the existence of nonconscious intentional states (Brentano 1874, 171).