# Re: Are First Person prime?

```Hi Bruno

I think before commenting on the axioms you present I would want to
place them within something more inclusive along the following lines:```
```
('FP1' and 'FP2' are used in the senses I have previously given, with
'TP' as 'third person' in the sense of any schema whatsoever for
differentiating the 'directly uttered' FP1 subjective context.  The
intention is to present an 'outsideless' approach to reality that
nevertheless allows for the definition of boundaries that delimit
information flow and representation, and consequently 'knowing',
'knowability' and 'knowledge', in the ways characteristic of
'individual first persons'.)

1) Global FP1 (FP1g) = 'subjective context'
2) TP  = 'objective content'
3) Individual FP1 (FP1i) : perceiver/ model = FP1g + TP
4) FP2 : shareable model of FP1i = FP1g + TP

Then:

5) If p is knowable then p is TP in context of FP1g
6) If k1 is a knower then k1 is FP1i in context of FP1g
7) If p is known then p is TP in context of FP1i
8) If k2 is knowable then k2 is FP2 in context of FP1g
9) If k2 is known then k2 is FP2 in context of FP1i
10) If k2 is shared then k2 is FP2 in context of more than one FP1i

This further implies that:

11) FP1g is not knowable
12) FP1i is knowable but not shareable
13) FP2 is knowable and shareable
14) FP2 may in fact be known and in fact be shared

In consequence of the foregoing, third person discourse relating to
'first person' necessarily takes place in terms of FP2, but in the
context of a community of FP1i 'knowers'. The content of FP1i is
indescribable but 'shareable' - on the analogy of a shareable
it's sui generis, not 'like anything'.  As FP1i, 'I' can narrate my
'experience' - including my own 'self-reporting' - only in
ostensive TP terms that map to the 'shareable distribution'.  Hence,
for example, 'red' is indicated by 'pointing' to 'that' - both
for 'me' and in my report to 'you' via the shareable
distribution.  In this way we can jointly develop common mappings and
organising schemas within 'shared reality'.  This symmetry of
limitation puts us on an equal footing within a community of shareable
discourse.

David

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