Solipsism is the belief that one’s self is the only reality, is the only one existing. It is solus ipse or “I alone exist.” It is the main problem that Husserl is avoiding in his Phenomenology. Husserl had three solutions to solve the problem of solipsism. These are pairing, concordant behavior and free variation. Pairing is what Husserl favored most. It is one of the three solutions of Husserl to bridge the “I” to the “Other.” Pairing, through empathy, is a structure to prove Other’s existence. It is a method to prove that “I don’t live alone”, that “I do not alone exist”, and that “others like me are ‘I’ also exist.”
In Husserl’s pairing, body is an important element to solve the problem of solipsism. Body is the bridge of the “I” to the “Other.” Without the body as mediator, there can be no bridge between the two and the problem of solipsism will never be solved. Here we can see that body is a big help in solving the problem of solipsism. It can solve the problem of solipsism because the “I” is inside the body and the “Other” who is also an “I” is in a different body. Speaking of the body, there are two kinds of body in Phenomenology, the “Body” which is the “Leib” and the “body” which is the “korper.” The “Body”/ “Leib” is the body referred to the body of the “I” as a subject. On the other hand, the “korper” is the body referred to the body of the “Other” who is also an “I.” Going back to the “I” and the “Other”, they are both in different bodies. Both of them must have the body for them to be bridged. If one of them has no body, they cannot be bridged. That is why, body is important to bridge the “I” and the “Other.” Pairing is a universal phenomenon. It is always present.
II.) Pairing: Bridge of the “I” to the “Other”
Pairing is only possible if the body is present as the mediator. It first comes about when the “Other” enters in the “I’s” field of perception which is only possible with the body. For pairing to happen, both the “I” and the “Other” must have the body. The body is the mediator in bridging the “I” to the “Other” and the “Other” to the “I.” In applying pairing, (in my view as the “I”), my “Body” is the “Leib” and the “Other’s” “body” is the “korper.” “Leib” is something like “this ‘Body’ is mine and my ego, which is the point of reference, is here in this ‘Body’ and I am aware of it.” “Korper” is something like “the sense of the other is in me but the other is the other and not me.” In “Other’s” view, his “Body” is the “Leib” and mine is the “korper.” My body as “I” is both “Leib” and “korper” and the “Other’s” body as “I” is also both “Leib” and “korper.” Even though I cannot verify the “Other” as existing because I cannot enter in his sphere of owness (I can only verify what is in my sphere of owness), at least I can say “I am not alone as man. That person looks and behaves like me as man (concordant behavior). Maybe, he has an “I” also inside his body (approximation not verification- approximation for the “Other’s” body, verification for my body).” Through pairing, the “I” can approximate that he is not alone, that other “I’s” also exist. Pairing also supports the theory of intersubjectivity, a theory that says all subjects are connected.
III.) Appresentation
Appresentation is our capability as man to experience the “Other” indirectly through apperception. For appresentation to happen, both the “I” and the “Other” must have the body. Apperception is the result of the “I’s” indirect apperceiving of the object, whose quality is appresented. On the other hand, perception is the result of the “I’s” direct perceiving of the object that is presence, whose quality is presented.
In pairing, appresentation also happens. The “I” perceives directly the “Other” who is presented but the “I” apperceives what the “Other” perceives (which is appresented in the part of the “I”) because the “I” cannot enter the “Other’s” sphere of owness. Like pairing, appresentation is a universal phenomenon. It is always present.
IV.) Pairing and Appresentation- Together
In pairing, body is the bridge of the “I” to the “Other” and the “Other” to the “I.” Body is important because the “I” or the “pure ego” can only be seen with the body. Body is a matter while the “I” is a form. Without the body, how will the “I” be seen?
In pairing, appresentation also takes place. During the pairing, the “I” will say: maybe that “Other”there is also an “I” like me. That “Other” there has a body and I also have a body. His “I” is in his body while my “I” is in my Body. I am “Leib” for me and he is a “korper.” In his place out there, he is a “Leib” for him while I am a “korper.” This act of the “I” is an appresentation where in the “Other” as the object is appresented.
V.) Passive-Synthesis Association
Pairing is an unconscious act (not really an act) wherein we egos are not aware of due to its being part of our nature as man. It is a passive-synthesis association wherein the “I” doesn’t ask more questions about the “Other” as an “I” like him. The “I” does not wonder about the “Other’s” “I’ness.” The “I” immediately accepts the “I’ness” of the “Other” in his body. No more questions asked.
VI.) My Personal Experience of Brotherhood
We humans are relational beings. It is our very nature as man to relate with others. The “I” needs the “Other” and the “Other” needs the “I.” Because of this, relationship is possible due to the “I’s” need of the “Other.” That is why, relationship is a reality for us humans. We relate because it is our nature to do so.
My personal experience of brotherhood happened actually here in the seminary. In the seminary, I have found some seminarians as my true friends. The brotherhood here in the seminary is really deep compared to that of people outside the seminary. Our brotherhood is healthy compared to that of the fraternities and gangs in the sense that, brotherly correction is highly emphasized and we are not war freaks like them. Supporting, affirming and cheering our brother-seminarians and other members of the seminary community are also highlighted.
In my own observation, seminarians have deep relationship with co-seminarians, priest-formators, faculty, staff and auxiliary personal because of the “being-bound” here in the seminary. We are always together every day, from waking up in the morning, taking a bath, to having the night prayer and going to sleep. That is why, sometimes, even intimate relationship happens to us seminarians. Based in what I can see with the relationship of the ex-seminarians with other ex-seminarians, they are still close with each other even though they are far from each other in the present. These are all because of their “being-with” experience with each other while still in the formation.
Being in the St. Vincent Ferrer Seminary community is a great privilege for me as a seminarian because it offers me to build a deep relationship with the “Others” who is an “I” like me. Unconsciously, pairing and appresentation is a normal experience here with us (not only in the seminary but anywhere and everywhere). The more I am with my brothers, the more I affirm my being human, and the more I disprove solipsism.