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Psychiatric Diagnosis and Classification - ResearchGate

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THE ROLE OF PHENOMENOLOGY IN PSYCHIATRIC DIAGNOSIS 155<br />

first established by way of an analogical inference; on the contrary, it must<br />

be realized that there exists a distinctive mode of consciousness, often called<br />

empathy or simply ``Fremderfahrung'', that allows us to experience the<br />

feelings, desires, <strong>and</strong> beliefs of others in a more or less direct manner. To<br />

be more specific, empathy has typically been taken to constitute a unique<br />

form of intentionality, <strong>and</strong> one of the phenomenological tasks has consequently<br />

been to clarify its precise structure <strong>and</strong> to spell out the difference<br />

between it <strong>and</strong> other forms of intentionality, such as perception, imagination<br />

<strong>and</strong> recollection.<br />

A number of investigations have also been concerned with the way in<br />

which the very intentional relation between subjectivity <strong>and</strong> world might be<br />

influenced by intersubjectivity. It has been argued that a fundamental<br />

feature of those objects we first <strong>and</strong> foremost encounter in our daily life,<br />

namely artefacts, all contain references to other persons. Be it because they<br />

are produced by others, or because the work we are trying to accomplish<br />

with them is destined for others. Thus, in our daily life we are constantly<br />

embedded in an intersubjective framework regardless of whether or not there are<br />

de facto any others persons present. In fact, the very world we live in is from<br />

the very start given to us as already explored <strong>and</strong> structured by others. We<br />

typically underst<strong>and</strong> the world <strong>and</strong> ourselves) through a traditional conventionality.<br />

We participate in a communal tradition, which through a chain<br />

of generations stretches back into a dim past: ``I am what I am as an heir''<br />

[41]. In short, the world we are living in is a public <strong>and</strong> communal world,<br />

not a private one. Subjectivity <strong>and</strong> world are internally related, <strong>and</strong> since the<br />

structure of this world contains essential references to others, subjectivity<br />

cannot be understood except as inhabiting a world that it necessarily shares<br />

with others. Moreover, this world is experienced as objective, <strong>and</strong> the notion<br />

of objectivity is intimately linked with the notion of intersubjectivity. That<br />

which in principle is incapable of being experienced by others cannot be<br />

ascribed reality <strong>and</strong> objectivity. To put it differently, the objectivity of the<br />

world is intersubjectively constituted, <strong>and</strong> my experience of the world as<br />

objective is mediated by my experience of <strong>and</strong> interaction with other<br />

world-engaged subjects. Only insofar as I experience that others experience<br />

the same objects as myself, do I really experience these objects as objective<br />

<strong>and</strong> real.<br />

PHENOMENOLOGICAL CONTRIBUTION TO<br />

CLASSIFICATION<br />

Phenomenology, through its specific interest in consciousness, is particularly<br />

suitable for reconstructing the patient's subjective experience. Phenomenology<br />

does not consider consciousness as a spatial object; in fact the

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