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So last week I gave you class two supreme principles.

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And I want to begin today's lecture with the supreme principle in relation to the understanding that this is a good starting point.

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The issue before us today, which was the sympathetic unity of perception.

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It's a very difficult part. The first all always systematically exploring the supreme principle in relation to understanding is to quote Walcott.

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First of all, the manifold of intuition should be subject to conditions of the original, the unity of perception.

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That's one of those wonderful passages in the first take that has eyes for all of people reading the second and third time consultative,

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consultative chapter meetings and just trying to get through it.

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But he does lay out the argument that clarifies what he means by this,

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and he attach central importance to what is claimed regarding this particular section.

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In fact, he goes so far as to say that the synthetic unity of perception is, quote,

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the highest point to which we must ascribe all employment of the understanding.

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It's the pinnacle. I continue with the quote, even the whole of logic and conformable there with transcendental philosophy itself.

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The quote continues. Indeed, this faculty of perception is the understanding itself.

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You'll find that the 134.

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So how does it wish to have this synthetic ending understood?

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It's not subjective. It's not some psychological state of consciousness.

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The synthetic unity of consciousness is an objective condition of all knowledge.

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It is not merely a condition that I myself require in knowing the object,

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but as a condition under which every intuition must stand in order to become an object for me.

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Now this is addressed to the question of how various sensations become integrated and unified in consciousness,

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and then how it is that it interferes in my or your consciousness and how all of

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this should be understood as distinct from mere subjective or psychological states.

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Well, step back for a moment and consider what has been established so far.

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If there are to be concepts of law, there must be some means by which to fashion out of representations.

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Thus, some sort of categorical framework is necessary if engineers are to be colonised as objects at all.

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Cons table of categories therefore must match up with the properties that enter into anything standing interest, subjectively stable IDs,

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things that are universally agreed to by participants of a certain kind,

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or it's only by way of these categories that objects can be conceptualised at all.

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And recall that additional resources are required if there is to be knowledge for understanding is grounded in rules and in an inexact blockchain,

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but benefits from practice, but is at best a gift of.

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Mother. Mother wish. Yes. She is back.

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Well, so far so good. But just one.

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This seems to be the last word.

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As progress is tracked from sensation to objective knowledge, something new and seemingly a psychological entrance into the equation.

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If there are to be concepts at all,

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namely our perception and its shadowy relationships which can't identify us as the empirical ego, a transcendental ego and a self.

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This matter of cells has has whiskers, as Professor Williams was among the first to remind all of us a few years ago.

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We can go back, certainly to the ship of Theseus.

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I don't know whether you are in the mood for legend in this kind of weather.

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Particularly legends draw from the sunny isles of the Mediterranean on the Mediterranean coast.

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But this is the one who was sent to create to liberate the Fenians from a burden that had been imposed by King Midas.

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And that for him was Syracuse sacrificing Athenian youth to the Tang.

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By putting them in the pit of a labyrinth, they would be devoured by a minute.

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So Theseus had to go off and do something about this. You know the story he gets there minus his daughter falls in love with him.

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She shows him the best way to get out of Survivor.

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And just in case he's successful in getting down to the middle or killing the off and then has to get out.

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She gives him a gold thread that he can lay behind him as he works his way through this maze like structure.

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And then all he has to do is follow that thread. Some of you will recall that in Plato's Republic that we are as puppets on the string.

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We are acting upon by the gods in ways we cannot fathom.

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But there is one strength we can pull back on, which is the golden thread of reason.

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And this, of course, is a loss on the back of that myth.

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It must be. So he does he say he even promises to talk to me, to Ariadne and take her back to the Greek mainland.

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He says, I shall chew on all this.

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Wait for me. Think of that. You know, the reality of nuptials is supposed to be picked up and to abandon.

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So there's a myth surrounding that. Julian is a great, great hero.

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He's done heroic deeds and therefore the gods need a special place for it.

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According to one myth, he is installed eternally in the heavens, where he sits on the stool of oblivion.

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So that he has a kind of immortality that can quite figure out how it was he had got so crazy.

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Priest.

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Now the debate begins because as a space ship goes from Ireland to Ireland to a place and port to port, celebrated its triumph year in and year out.

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Pretty soon the ship's old boards have to be replaced by new boards.

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You see where this is going and what at what point have you so replaced the original boards that it really isn't the ship of Theseus any longer?

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Or if you had all of those old boards on a pile and constituted yet another ship out of them, would you now have to?

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The original of the original in some sense had disappeared and now has reappeared.

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And before you know it, the philosophers are just mucking up all this.

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Otherwise, a very good story. And there's a story that we get bumped up to the minute we begin to consider ourselves,

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because even in your tragic youth, you have a bunch of old cells that are being replaced, even as you sit here.

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Your tastebuds are going to be all brand new in less than a week.

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How on earth do you remember what a fat dog tasted like?

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Do you see that sort of thing? It's all brand new.

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I don't want you to smile, but when Mommy tries to front you by saying that, you'll lose your taste for food.

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So, Mommy, those bugs are replaced all the time. You just have to have a pause between saying so.

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With the body that's constantly undergoing change, the question arises How is there a continuity of self?

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Continuity of the ego? Does the scholastic philosopher's work more or less to interpret following either Plato or Aristotle on this?

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But there is an essential self that is an essential thing that undergoes alteration but not change.

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But unless there is some enduring substance that just is so, there really wouldn't be anything for the engines of change to be working on and so on.

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Essentialism comes out of this when Aristotle says famously, that's the sense in which risk is musical.

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It's different in the sense in which wiskus as a man,

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he's pointing to the difference between some accidental properties that we

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acquire over the course of a lifetime and some essential properties in virtual,

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which we all have the kinds of things that we are.

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The medieval part of the story? Well, the scholastic part of the story is itself a very interesting part of the story.

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But we've got to move on, rather. And we moved to lock.

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So when you read Locke's essay concerning the human understanding and I'm told in 40.

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Secondary sources that this is his broadside against Descartes theory of innate ideas.

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Keep two things in mind the theory of the neat ideas ascribed to Descartes.

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Descartes publicly denied in French.

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He never attached himself to any such notion as that.

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And secondly, Descartes was discussed by law.

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So we have every reason to believe that during this period of self-exile, Locke should read what Descartes had to say.

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Believe is the right target. Here is probably the Cambridge playlist showing more of than day.

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And the Cambridge Platonist Scott Cudworth,

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Warren Carnegie were actually gainfully employed in reviving Platonist thought in philosophy and the Anglophone very much,

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very much in opposition to the sorts of things that we would identify with what they call the Newtonian perspective on reality and knowledge.

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So so Locke has a project when it comes to this,

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and the project is going that at a certain point will focus on this notion of a substantial or essential self.

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And the essence is more generally. And that's when we fell in love,

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declaring that you must make a distinction between real essences and a novel that says you don't know the real essence of anything.

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The real essence is going to be at some Newtonian corpuscular level to which you do not have perceptual access.

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And as far as novelists go, these are entirely the gift of convention.

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But one chooses to call this tissue is is a is a fact that arises in a given cultural context, historical context.

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We can imagine cultures and settings and people and languages where whatever it is we're trying to get

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out of the word tissue would not be what they were trying to get out of an entirely different word.

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As a lot of points out, it could constitute something physically indistinguishable from life, much cleverer than a clock.

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And you might go about describing that entropy in terms quite different from the ones you would use for a block.

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And to illustrate the point, he gives us the famous instance of the prince and the cobbler.

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What, after all, goes into once so full of personal identity, continuing ego, etc.

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Well, simply, all of the things present in your consciousness.

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And since nothing is now present in your consciousness, is actually based on something happening now.

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We can say that consciousness is just the repository of all of the things that

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you remember from milliseconds ago to hours and days and years and months ago.

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Well, do this as an experiment on a given night, a prince at a cobbler, go to sleep.

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In the course of the contents of Prince's consciousness are transferred to the cobbler.

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The contents of the cobblers consciousness are transferred to the prince.

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And what says I persuasively touch on that on there arising I grant you quote They are the same man, but not the same person.

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And you, you, you. Here's this shoe cobbler who expects you to be very generous in his presence about this great thing and that princely fellow,

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you know, to be the prince wants to know if you need a new pair of heels.

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As far as I'm concerned, that's in the context of consciousness exhaust.

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So. So we are fortunate always.

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By the way, it's one of the great tragedies today that we don't have this group around.

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You always need acute philosophers to keep your thinking clear and challenged,

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and you always need great wits to reign in the pretensions of philosophy.

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Unfortunately, in the late 17th and early 18th century,

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the English speaking world did have great wits and they had a lot of fun because of what science and philosophy have been producing in recent years.

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I actually thought the ones I was thinking about formed a club.

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They knew each other. They formed a club named after Doctor Scribblers.

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How many of you have ever read the Memoirs of My Teens?

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Screw the last. Who wrote guest memoirs.

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John Arthur. Do you not know that? Do you know the name of the club they formed?

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The script language and the script.

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Libyans had a field day. It was like co-productions with the Royal Society.

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John was famous as well on this business of the Prince and how you can get away with, you know, the next Sanskrit, Clarence.

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Switch. Oh. Ringing bells, then.

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They look, touch? What are they? What are they trying to do?

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A little plot. This is a scientific community. They are trying to get sunshine from cucumbers.

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They're persuaded that if the authorities will give them just more funding.

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They might be able to produce so much stuff as to sell it cheaply.

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You get the picture. There's a wonderful book by Christopher Fox, which I'd recommend you called Luck and the Script, Larry.

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It's a good summary, particularly if you're a philosophy student.

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You might get quite a bit. They do a lot of metaphysics and will offer you a little chat.

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But for the first serious for the song sheet of the thesis, we turn to George Berkeley.

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And to Barclay's Alison from. And Barclays also from along with Thomas Ridge inquiry put to the test the notion that we have exhausted this concept

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of an enduring self by consulting no more than what the empiricists offer by way of the contents of consciousness.

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The argument is fairly straightforward. It's sometimes called the brave officer argument, and the brave officer argument is the following for.

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Imagine a brave officer call him big, who recalls vividly having been a boy once punished for stealing fruit from the orchard.

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Call the young boy. Now consider many years hence a decorated show.

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Reflecting on the day he was decorated as a young officer.

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Call the agent general. See?

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Who has a vivid recollection of seeing the Oval Office baby and no recollection whatsoever of being the boy on the Lockheed account.

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It would seem that A equals B, B or C, but it does not see the principle of a social activity as not honoured.

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And the alleged identity collapse is now just in case you think of it as some sort of identity argument, that would be a successful challenge to read.

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You might catch that challenge. And then another one.

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The other one is quintessentially greedy, and the other one is that someone remembers how they were done, something no one did.

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You have lunatics seven days a week, vividly recalling having lost a battle in Belgium.

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They stand there with their engines. I was. They have a French accent.

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They wonder why the supplies came solely there from Portsmouth.

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So so it simply says that this is what happens.

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There's a wonderful line of readers that conjectures and theories of the creatures and nature so mimics these things.

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So. So when I say that my other child shall read, he died without a theory.

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I am simply showing a very strong sympathy for a Scottish common sense philosophy that thinks we're generally,

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generally safe when we stick to systematic observation when possible measurement and framing,

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very modest propositions based on what is available to persons of ordinary perception,

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and that the further we get from that, the more turbid, uncharted waters of metaphysics as they wrote this.

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Someone with a lot of nervous about. Was.

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I will keep going about certain things. Quote. Until the.

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Stealing told Heaps. It's all part of a quest.

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Those of us closer to that motive, I think have probably find that a more chilling statement from YouTube.

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So. So now the other thing, though,

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is that the other disappointment with luck is that you still have this entity reflecting on the contents of its consciousness.

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So in addition to certain logical problems with the thesis and common sense counterintuitive problems with thesis,

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it doesn't really do the job it's set out to do because you still have some sort of enduring

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X that must be the the entity reflecting on the contents of consciousness so predictably.

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Editor Hugh Chou quote I think this is word for word on the stone.

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But when I search for my soul, I can find nothing but a bundle of perceptions and can find nothing but a bundle of assumptions.

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Now. This is a predictable empiricist position on the question, but do follow what you to say.

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Try to get some sort. About anything.

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But isn't is reducible to his thought about some things about figures at the level of perception.

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If even if it's some sort of rearrangement or forward process to me thinking is to be thinking about something.

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So you might just be thinking about the relations of ideas.

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You know that every number is equal to itself.

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But if you're conducting, if you're thinking about something, you are granting a physical reality to call yourself.

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Then you're thinking in property terms. You're thinking that you're sitting here thinking that you're tired.

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It's thinking that it was cold about a half hour ago. You got in this lecture, etc., etc.

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So so what's what you meant is above the perceptions.

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And I might ask the question, well, don't we need a precipitate now, observing the bubble of perceptions and after all,

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what constitutes the ground of the continuity of the entity in question there?

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Job offers this interesting reply.

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This is what? Think of a parade formation.

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Now everyone marching in the parade is replaceable.

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And as long as when one party drops out, he is replaced by another one.

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The continuity of the formation is preserved, even though you have these otherwise incessant changes.

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So this is almost a kind of of the stream of consciousness, this this this continuous flow of of experiences.

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What would have changed referred to. Rather poetically as the ever passing present thought.

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So the public perception, what moderates have to say about the public perceptions and those sceptical position and so self.

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And take control of the cojones time so you don't start to misbehave when it comes to these philosophical productions.

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He says it seems to be a particular strain of humour in this man.

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He's referring to one particular strain of humour.

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This author of Deathless Prose admired the world over by its medic that he is nonetheless not doubtful about his own existence,

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but about the very readership on whom his authority holds.

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You see?

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Esprit de corps, Freeth says a man who just believes his own existence is no more fit to be reasoned with than one of the things he's made of glass.

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As for the Battle of Perceptions, Ridge said, It has always been my view that for there to be treason, there must be a traitor.

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And so if in fact, there is this bubble of perception, which presumably it's in here and you.

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They all find Reed so playful in these regards that you might think this is philosophy lite.

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Read the whole in these are asides. I think that very much in this burglary tradition.

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I mean, then much later as the memoirs of Dr. Spring last I think show first in 1714 or is published in 1764,

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but there's already a great respect for what our company has produced.

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So composition is predictably totally different from either the empiricist side of the equation.

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While the Scottish common sense side of the equation, as I've said repeatedly, that the longer I stay with this literature, the more convinced I am.

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The riots in the courtroom in redacted translated for Michael influence costs for.

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I'm joined in this judgement by Karl Emmerich's, who in my estimation is perhaps the best of our contemporary content scholars, not of Notre Dame.

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For Conte, it is a necessary feature of the human mind that experiences are unified in a single consciousness.

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It's only when there is consciousness.

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As a result of the synthesis of the manifold that in a sense can rise to the levels of a comprehended state or condition with content.

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The transcendental unity of perception refers then to what are finally the

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necessary conditions for the unification of elements of of empirical perception.

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These things that are gleamed by the senses give rise to sensations,

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and these sensations then are in the form of perceptions becoming subsumed under general categories.

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All of this must be unified. Do you understand why it must be unified?

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If Jacques is the one who senses the blue and is the one who senses the tree and frank this it.

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You get the picture. There's no way any of this can be merged into a scene.

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And nonetheless, there isn't anything in the stimulus itself.

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That's implies a means of unification. This has to be an entree or a power compromise of a certain kind, namely lines of power.

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So the transcendent of unity of perception refers to one of our finally necessary

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conditions for the unification of the various elements of imperial perception.

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But this must stop right after your is established by the fact that nothing of the level of

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appearances themselves contains within it the means by which to establish such unification.

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It's not in the stimulus. What is required is what country refers to as an act of the imagination.

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This is ab1 54 and that section where we pay close reading on your part.

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What's required is what country refers to as an act of the imagination, which is known not as a representation, but directly by way of the act itself.

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To quote, become a theme. 153. It is conscious to itself, even without sensibility abuse.

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But the version that you. As a conscious entity are aware of these powers that you have.

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It's not something engaged by or triggered by sensibility itself.

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This is something that would be there when they're not sensitive. As this isn't necessarily a universal condition of of experience itself.

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It is grounded in a long primary substrate which controls transcendental ego.

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So save me from saying anything contemporary plays.

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The role begins to sound like the telegraph. But I do think it would be useful for persons taking on the very difficult task of.

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The self, right? So to make a distinction between conscious, transcendental ego and conscious imperative.

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Most of the literature on this has to do with what might be called the psychological dimensions of self.

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Transcendental dimension is the necessary dimension.

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It's. It's what can be argued into place.

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If no one. Whatever. One seven.

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It's not the fact that you're aware of some of these things happening.

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In fact, more than not, they really are the other conditions of the unification of empirical assumptions that wouldn't be any rational.

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You know why? Because there wouldn't be any sort. That's what he said.

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But the transcendent unity of a perception test is, of course.

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As this is a necessary and universal condition.

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It's grounded in a long primary substrate, and that's the one secondary for us tourism transport vehicles.

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James SPENCELEY It's summarised con's concept of this transcendental.

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Eco, contrasting it with the pure ego.

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I want to read you a passage from Van Cleef, but I also want you to know that I.

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Strongly disagree. That all sounds like dyspepsia.

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I'd be quite concerned about the last sentence in this passage.

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Quote, In the philosophy of the client, the transcendental ego is the thinker of ourselves, the subject of our experiences,

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the will of our actions, and the age of the various activities of synthesis that help to constitute the world we experience.

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Without hesitation. I say that that's decent enough.

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Quick summary. But he says it is probably to be identified with a real or new level.

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So. We know that.

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We know those things like that. This is where you do you want to engage in that exercise of tax rates,

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of laying your hands across your lips so every time you're on the verge of saying on,

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you know what it is nominally you want to say, well, you know what it is should.

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And. And so before 1984, 90, 25, 20.

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The transcendental subject is included by couch with the sole problem as it exists in itself.

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And that, I think, is what led you to say, well, you know,

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it's it's this is this is make no myself can't is suggesting something that's equated with not something that you know has.

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Now this is contrasted with an impurity which is reached by way of introspection.

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The arc, the self that accompanies the whole experience of consciousness as a subjective speech perception and distinguishes one person from another.

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When you say things like, Let me change something about myself, but that's what you're referring to.

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You know, that's not the transcendental you know, that's the case.

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It's just self-disclosure is a very effective form of immigration.

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Unfortunately, we learn this very early age, and so we become Gaby for the next 70 years.

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Well, let me tell you about this. To which the polite reply is obviously disturbed.

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So against human caused hopelessness as a conclusion.

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It is absolutely necessary, but in my knowledge, all consciousness should be to a single consciousness that of my self.

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If you see, she'll just give us the bullet.

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The Big Long has some kind of mechanism by which some watch psychic stuffs perceptual stuff, but old stuff gets held together.

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But. But not in the way that they could be.

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No, because there isn't a no. A few knows that some of the psychics writings.

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When Count says this, he is not offering a factual claim based on introspection.

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Rather, it pertains to the logical form of all knowledge as necessarily relating to a faculty or power by which unification becomes possible.

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And this just is the faculty of Perception.

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So Congress had to explain a fundamental perception which might rise to the level of human understanding.

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And in the end, how might we best summarise that explanation?

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We should tell you that. But he is respectful of children and they, as regards that, not just awakened to a dogmatic sloth,

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but he sees here as the culmination and comes to the culmination of of of an empirical tradition, but in important respects includes Newt.

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You've got to be very careful about what part of this project you're going to jettison because he.