Accurate knowledge of my originality and the problem of other minds

The issue of originality, as it has been discussed for the last few centuries, has started since the time of Mulla Sadra, and since that time, this issue has also been discussed. What is meant by the originality of existence is that the essence of existence and the origin of external works is the existence of objects, not their nature. The explanation is that we have two images and two concepts of every real thing: the concept of existence (existence) and the concept of what it is (essence); And among the two concepts, the concept of existence has an objective and external aspect, and the concept of nature created by our mind has a credit aspect. In other words, between the two concepts of existence and essence, only the concept of existence has an external example, but the concept of essence is abstracted from the limits of existence. Authenticity also has another meaning in the discussion of new philosophical terms, which is not intended here. And it is the expression of priority and being the original versus being the result and being a subsidiary. My originality is sometimes expressed as the proposition that "I am the only mind that exists" or "My mental states are the only mental states." However, perhaps the only survivor of a nuclear massacre can rightly believe in one of these two propositions, without this belief becoming a believer in my originality. Therefore, it is more appropriate to consider my authenticity as the doctrine that, in principle, the meaning of "existence" in my eyes is my existence, and the meaning of "mental states" is my mental states. Existence is whatever I experience—physical objects, other persons, events, and processes—whatever is generally thought of as a component of time and place in which I co-exist with others and necessarily by me. It is interpreted as a part of the content of our consciousness. In the eyes of someone who believes in my originality, it is not just that he believes that his thoughts, experiences, and emotions are the only thoughts, experiences, and emotions as possible things. Rather, the originalist can make no sense of the idea that thoughts, experiences, and emotions other than his own could exist. In short, a true believer in my originality, for example, understands the meaning of the word "pain" as "my pain". Hence, he is unable to imagine how the word is used in any sense other than this exclusively self-centered sense.

کلیدواژه ها:

originality of existence ، self-evidentness ، conceptual or secondary nature ، theoreticalness