#sense-data

THE FIRST THING we must do here is overcome the naïveté which makes the conscious life, in and through which the world is what it is for us - as the universe of actual and possible experience - into a real property of man, real in the same sense as his corporeity, i.e., according to the following schema. In the world we have things with different peculiarities, and among these there are also some that experience, rationally know, etc., what is outside them. Or, what is the same thing: The first thing we must do, and first of all in immediate reflective self-experience, is to take the conscious life, completely without prejudice, just as what it quite immediately gives itself, as itself, to be. Here, in immediate givenness, one finds anything but colour data, tone data, other "sense" data or data of feeling, will, etc.; that is, one finds none of those things which appear in traditional psychology, taken for granted to be immediately given from the start. Instead, one finds, as even Descartes did (naturally we ignore his other purposes), the cogito, intentionality, in those familiar forms which, like everything actual in the surrounding world, find their expression in language: "I see a tree which is green; I hear the rustling of its leaves, I smell its blossoms," etc.; or, "I remember my schooldays," "I am saddened by the sickness of a friend," etc. Here we find nothing other than "consciousness of..." - consciousness in the broadest sense, which is still to be investigated in its whole scope and its modes.

Like the intuited world of bodies, the whole world of natural science ( and with it the dualistic world which can be known scientifically ) is a subjective construct of our intellect, only the material of the sense-data arises from a transcendent affection by "things in themselves." The latter are in principle inaccessible to objective scientific knowledge. For according to this theory, man's science, as an accomplishment bound by the interplay of the subjective faculties "sensibility" and "reason" (or, as Kant says here, "understanding"), cannot explain the origin, the "cause," of the factual manifolds of sense-data. The ultimate presuppositions of the possibility and actuality of objective knowledge cannot be objectively knowable.

LOCKE'S NAÏVETÉS and inconsistencies lead to a rapid further development of his empiricism, which pushes toward a paradoxical idealism and finally ends in a consummated absurdity. The foundation continues to be sensationalism and what appears to be obvious, i.e., that the sole indubitable ground of all knowledge is self-experience and its realm of immanent data. Starting from here, Berkeley reduces the bodily things which appear in natural experience to the complexes of sense-data themselves through which they appear. No inference is thinkable, according to Berkeley, through which conclusions could be drawn from these sense-data about anything but other such data. It could only be inductive inference, i.e., inference growing out of the association of ideas. Matter existing in itself, a je ne sais quoi, according to Locke, is for Berkeley a philosophical invention. It is also significant that at the same time he dissolves the manner in which rational natural science builds concepts and transforms it into a sensationalistic critique of knowledge.

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Sense data - definition of Sense data by the Free Online. SCSI Request Sense Command - Wikipedia, the free encyclopedia The response is a set of SCSI sense data which is structured as follows: CD_SENSE_DATA (Windows Embedded Compact 7) This structure contains sense data.. Sense data - Wikipedia, the free encyclopedia In the philosophy of perception, the theory of sense data was a popular view held the early 20th century by philosophers such as Bertrand Russell, C. H. sense datum. n. Also called sensum. Examples of sense-data are the circular image one sees when viewing the face of a penny and. D. Sense-Data [Internet Encyclopedia of Philosophy] Sense-Data