While it seems obvious that the embodied self is both a subject of experience and an object in the world, it is not clear how, or even whether, both of these senses of self can refer to the same self. According to Husserl, the relation between these two senses of self is beset by the “paradox of human subjectivity.” Following Husserl’s lead, scholars have attempted to resolve the paradox of subjectivity. This paper categorizes the different formulations of the paradox according to the dimension each pertains to and considers the prospects of each proposed resolution. It will be shown that, contrary to the claims of the respective authors, their attempted resolutions do not really resolve the paradox, but instead rephrase it or push it to the next dimension. This suggests that there is something deeper at work than a mere misunderstanding. This paper does not aim to resolve the paradox but instead initiates a new approach to it. Instead of seeing the paradox as a misapprehension that needs to be removed, I dig deeper to reveal its roots in ordinary consciousness. Investigating the proposed resolutions will reveal the fundamental role of the natural attitude, and I will argue that already the general thesis of the natural attitude makes the decisive cut that leads to what Sartre calls a “fissure” in pre-reflective self-awareness. The phenomenological reduction deepens the cut into what Husserl calls the “split of the self,” which in turn engenders the paradox of subjectivity. The paradox’s roots in the structure of ordinary consciousness not only constitute a reason for its persistence, but also suggest a new way to further investigate the embodied self.

中文翻译：

---

具身自我与主体性悖论

虽然具身自我既是经验的主体又是世界上的客体，这似乎很明显，但尚不清楚这两种自我感觉如何，甚至是否可以指代同一个自我。根据胡塞尔的说法，这两种自我感觉之间的关系受到“人类主体性悖论”的困扰。在胡塞尔的带领下，学者们试图解决主观性的悖论。这篇论文根据悖论的不同表述，根据每个表述所涉及的维度进行分类，并考虑了每个提议解决方案的前景。将表明，与各自作者的主张相反，他们试图解决的问题并没有真正解决这个悖论，而是对其进行了重新表述或将其推向了下一个维度。这表明，除了单纯的误解之外，还有更深层次的东西在起作用。本文的目的不是解决这个悖论，而是提出一种新的方法来解决这个悖论。我没有将悖论视为需要消除的误解，而是深入挖掘以揭示其在普通意识中的根源。研究提议的决议将揭示自然态度的基本作用，我将争辩说，自然态度的一般论点已经做出决定性的削减，导致萨特所谓的前反思自我意识的“裂缝”。现象学的还原加深了胡塞尔所谓的“自我分裂”的切割，这反过来又产生了主体性的悖论。悖论在普通意识结构中的根源不仅构成了其持续存在的原因，而且还提出了进一步研究具身自我的新方法。