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By Andy Hamilton
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Additional info for The Self in Question: Memory, The Body and Self-Consciousness
Sample text
We now assess the objection that this is merely a superficial linguistic characterisation of indexicality, one that rests on a deeper notion of indexical thought. I will begin by looking at Anscombe’s account because, according to many writers, she neglects the status of “I” as an indexical or token-reflexive: a device of self-reference, one that each one uses to self-refer. 35 It seems that she regards the generality of the first-person pronoun – the existence of a term usable by everyone – as a triviality.
Examples of the first kind of use are these: “My arm is broken”, “I have grown six inches”, “I have a bump on my forehead”, “The wind blows my hair about”. Examples of the second kind are: “I see so-and-so”, “I hear so-and-so”, “I try to lift my arm”, “I think it will rain”, “I have toothache”. 4 This second category of “I”-judgements allows no possibility of error due to misrecognition; the judgement is immune to error through misidentification of the subject. ’ [asked Louisa]. ” Since “I am in pain” is an avowal – and thus completely immune to error – it is certainly IEM.
So there would be self-conscious self-reference without indexicality – or at least without use of an indexical term. The question of whether the name-user community has lost anything essential to the means of linguistic expression is hard to answer. 39 Major inconveniences are as follows: (1) Problems that arise when one does not know the speaker’s name. With “I” the audience can identify the referent immediately – there is no doubt that the speaker is self-referring. Ventriloquism provides only a minor qualification of the immediate, unambiguous self-reference of “I”, which rests on the very general fact of nature – as Wittgenstein would put it – that we can tell by movements of the mouth, and the apparent origin of the sound, who is speaking.