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The Phenomenology of Addiction: Where there is Wille 1
Existence has bequeathed every living and knowing being with a capacity for experience. The lot of mankind alone has the imperative of an abstract and reflective Consciousness. Man can think, evoke, and may feel. All of his senses tirelessly work in unison and supply the intellect with manifold and finely shaded data of the objective world to form a cohesive and marvellous picture of life before the eyes. This Kant referred to as the Synthetic Unity of Apperception. It enables the Nous, is Logos, and key to grasping Consciousness within the macrocosm. A mirror without it can create no reflection. It is empty in itself; for every form of Knowing must be governed under a ground of sufficient reason. How do we qualify the outside from immediacy? What, then, can it take to fill in the deep gulf between the ideal and real?
Possibility of plurality arises in space and time put together by the law of Causality. Everything that exists, the multiplicity of phenomena in this whole wide world, is made conceivable by the conditions of principium individuationis. It is the principle by which expresses all our knowledge a priori. The Wille, as Thing-in-Itself, is foreign to it and as such entirely outside the physical framework of empirical reality. It stays indivisible, in spite of the plurality of things which are but its objectivity, and is consequently one.
An empirical object is not Thing-in-Itself because it exists objectively and is real. Space is only in my head, yet empirically my head is in space. About oneself everyone knows directly, about everything else only very indirectly because there is no bridge between things as they are in themselves and the knowledge of them. The world manifested at large is assured absolute reality in consequence of the application of the law of Causality. It also ensures a causal relation of objects to one another which unites only phenomena. There arises the unquestionable relation between every knower's body and all other physical objects. The whole of such knowledge necessarily presupposes complete dependence on the knowing subject, and therefore, is conditioned by it.
The law of Causality enables perception of the objective world. Perception itself is an aspect of the intellect. The senses merely facilitate the transfer of sensation far yet from being perception. This key disambiguation was provided by Locke who, under the name of secondary qualities, singled out the share of the sensation of the senses. He thus denied knowledge of things as they are in themselves to the senses. Kant carried his method forward by denying it also to the elaboration of the sensation of the senses through the brain, or the perceiving understanding. In other words, only in the brain does our own body first present itself as an extended, articulate, and organic thing. The Thing-in-Itself, following Kant as such, is spaceless, unextended, and incorporeal.
Possibility of plurality arises in space and time put together by the law of Causality. Everything that exists, the multiplicity of phenomena in this whole wide world, is made conceivable by the conditions of principium individuationis. It is the principle by which expresses all our knowledge a priori. The Wille, as Thing-in-Itself, is foreign to it and as such entirely outside the physical framework of empirical reality. It stays indivisible, in spite of the plurality of things which are but its objectivity, and is consequently one.
An empirical object is not Thing-in-Itself because it exists objectively and is real. Space is only in my head, yet empirically my head is in space. About oneself everyone knows directly, about everything else only very indirectly because there is no bridge between things as they are in themselves and the knowledge of them. The world manifested at large is assured absolute reality in consequence of the application of the law of Causality. It also ensures a causal relation of objects to one another which unites only phenomena. There arises the unquestionable relation between every knower's body and all other physical objects. The whole of such knowledge necessarily presupposes complete dependence on the knowing subject, and therefore, is conditioned by it.
The law of Causality enables perception of the objective world. Perception itself is an aspect of the intellect. The senses merely facilitate the transfer of sensation far yet from being perception. This key disambiguation was provided by Locke who, under the name of secondary qualities, singled out the share of the sensation of the senses. He thus denied knowledge of things as they are in themselves to the senses. Kant carried his method forward by denying it also to the elaboration of the sensation of the senses through the brain, or the perceiving understanding. In other words, only in the brain does our own body first present itself as an extended, articulate, and organic thing. The Thing-in-Itself, following Kant as such, is spaceless, unextended, and incorporeal.
