"I" and "Me": The Self in the Context of Consciousness

James (1890) distinguished two understandings of the self, the self as "Me" and the self as "I". This distinction has recently regained popularity in cognitive science, especially in the context of experimental studies on the underpinnings of the phenomenal self. The goal of this paper is to take a step back from cognitive science and attempt to precisely distinguish between "Me" and "I" in the context of consciousness. This distinction was originally based on the idea that the former ("Me") corresponds to the self as an object of experience (self as object), while the latter ("I") reflects the self as a subject of experience (self as subject). I will argue that in most of the cases (arguably all) this distinction maps onto the distinction between the phenomenal self (reflecting self-related content of consciousness) and the metaphysical self (representing the problem of subjectivity of all conscious experience), and as such these two issues should be investigated separately using fundamentally different methodologies. Moreover, by referring to Metzinger's (2018) theory of phenomenal self-models, I will argue that what is usually investigated as the phenomenal-"I" [following understanding of self-as-subject introduced by Wittgenstein (1958)] can be interpreted as object, rather than subject of experience, and as such can be understood as an element of the hierarchical structure of the phenomenal self-model. This understanding relates to recent predictive coding and free energy theories of the self and bodily self discussed in cognitive neuroscience and philosophy.

Self-defense: Deflecting Deflationary and Eliminativist Critiques of the Sense of Ownership

I defend a phenomenological account of the sense of ownership as part of a minimal sense of self from those critics who propose either a deflationary or eliminativist critique. Specifically, I block the deflationary critique by showing that in fact the phenomenological account is itself a deflationary account insofar as it takes the sense of ownership to be implicit or intrinsic to experience and bodily action. I address the eliminativist view by considering empirical evidence that supports the concept of pre-reflective self-awareness, which underpins the sense of ownership. Finally, I respond to claims that phenomenology does not offer a positive account of the sense of ownership by showing the role it plays in an enactivist (action-oriented) view of embodied cognition.