"I say 'I have toothache' because I feel it" contrasts this case with, say, the case of acting on the stage, but can't explain what 'having toothache' means because having toothache = feeling toothache, and the explanation would come to: "I say I have it because I have it" = I say I have it because it is true = I say I have it because I don't lie. One wishes to say: In order to be able to say that I have toothache I don't observe my behavior, say in the mirror. And this is correct, but it doesn'tfollow that you describe an observation of any other kind. Moaning is not the description of an observation.That is, you can't be said to derive your expression from what you observe. Just as you can't be said to derive the word 'green' from your visual impression but only from a sample. Now against this one is inclined to say: "Surely if I call a color green I don't just say that word, but the word comes in a particular way," or "if I say 'I have toothache' I don't just use this phrase but it must come in a particular way!" Now this means nothing, for, if you like, it always comes in a particular way.
"But surely seeing and saying something can't be all!" Here we make the confusion that there is still an object we haven't mentioned. You imagine that there is a pure seeing and saying, and one + something else. Therefore you imagine all distinctions to be made as between a, a + b, a + c, etc. The idea of this addition is mostly derived from consideration of our bodily organs. All that ought to interest you is whether I make all the distinctions that you make: whether, e.g., I distinguish between cheating and telling the truth.-"There is something else!"-"There is nothing else!"- "But what else is there?"-"Well, this / !" "But surely I know that I am not a mere automaton!"-What would it be like if I were?-"How is it that I can't imagine myself not experiencing seeing, hearing etc.?"-We constantly confuse and change about the commonsense use and the metaphysical use.
"I know that I see."-
"I see."-you seem to read this off some fact; as though you said: "There is a chair in this corner." "But if in an experiment, e.g., I say 'I see,' why do I say so? surely because I see!" It is as though our expressions of personal experience needn't even spring from regularly recurrent inner experiences but just from something.
Confusion of description and samples. The idea of the 'realm of consciousness.'
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