By Suzanne Bachelard
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Extra resources for A Study of Husserl's Formal and Transcendental Logic
When we experience the environment as oriented, we already tacitly constitute ourselves as the center of orientation—we could not experience the oriented environment without being tacitly aware of our actual bodily posture and movement. Moreover, we are not only aware of the environment as it is oriented at the moment, but we are also prereflectively aware of the environment as a horizon of possible movement (as we shall see later on, this fact has a major significance for the constitution of others).
In walking, for instance, we constantly tacitly sense our moving feet, and the ground beneath our feet, but this is not where our attention is normally focused as we walk (unlike the case if we have a painful blister on our foot or if our knee starts to hurt). Moreover, the environment correlates with our lived-body on the whole—not only with some of its sensing organs. This can be illuminated by giving an example of tiredness. Like pain, tiredness is not originally present to us as an intentional object: we are not only conscious of tiredness, but we are tired.
The localization of the ache is not a matter of either/or, but a temporal process that involves degrees. Initially, before being localized in our head, the ache reveals itself in and through certain alterations in our experiencing: for instance, the lines and paragraphs of the book may appear to quiver and demand our attention, the whole perceptual field is permeated by an unpleasant swarming, so that the story of the book becomes difficult to read, and our reading of the story is eventually interrupted.