As an individual, I exist in a raw, natural form until I am perceived by either myself or by other individuals who are able to label my characteristics with a biased perception. [I use the term “biased” because of the limited capability in which human cognition develops according to it’s particular past]. These two forms of existence, raw existence and biased by perception, are uniquely different in that such unaltered subsistence solely exists without definition [without a “labeler”] and is only limited by its subjective, physical capabilities. The second form of existence, the biased by perception existence, only exists within the mind of the perceiver who is capable of creating and sustaining a concept of such a definition with their own limited ability to sense and calculate (to cognize) with their pre-conceived yet dynamic notion of not only what existence is, but how it operates.
However, my idea of myself is of the same qualities as ones idea of me, whereas my conceptual definition of who I am is of the same structure as my idea of another, being that my inherent ability to label my own distinctive characteristics are completed in the same fashion as my ability to label anyone else. I believe that, devoid of a physical appearance and a notion of sense-able physicality’s, my idea of self and another is identical in their cognitive assembly.
My perceived distinction between myself and others, excluding physical experiences, can only be achieved by perceptual reciprocation: our ability to internally (cognitively) respond to what we receive from the outside; the automatic capability to adjust what we receive with our already obtained knowledge. This distinction, however subjective and relative to my own perception, is why I am able to label myself me.
A position of ones mental self must be pre-defined and always in progression of being defined—the sense of ones self is to be defined in the manner of ones conscious wishes and unconscious tendencies. This definition of “I”, no matter how abstract or concrete, dynamic or static, must be perceived by its own perception. So, definition is constantly being perceived. The outcome of this, what one wishes to do with such a definition, or more importantly, what one wants to do with ones own perception, is limited to its own experiences. Ones perception is forever dynamic; perceptual reception constantly receives new information, yet this new information is always being defined, filtered, and controlled by what is already known—identified as: perceptual reciprocation—giving back to ones self for the creation and sustainment of ones self.
To learn about and to understand ones sense of individuality, we must perceive by sensing information and defining it with previous information, to modify what is already known recreating such concepts by means of perspectives, biases, and concepts conjured by the influenced thinker. People develop their character (a system of definitions and differences) by strengthening their own opinions, and others, through the instrumentality of others, depending upon the level of one’s introspection rather than conforming and integrating ones self into an already fabricated idea. But, someone’s openness to alien thoughts is where there is a conundrum. I think that, theoretically, you cannot base your opinion off of someone else’s because it is not yours. In order for you to create your own opinion, you have to take someone else’s and modify it in any way to make it understandable by you—though opinion that is heard is understood, it is really your own opinion that you are listening to because you are only reiterating their communication through your own perception. So, everything that is perceived is of its own originality, according to the uniqueness of its processing, thus reinforcing the personal notion of the individual.
The most direct form of building the sense of individuality is that of cause and effect—the consequence of a question—what is desired is that of a question, the answer, and the answers meaning. To answer what the meaning of life is, is to satisfy ones definition of individuality. The meaning of me cannot be given because I am subject to my own dynamic perception and my willingness to fulfill a definition that cannot be fulfilled because of its constant change. Therefore life cannot be answered and holds no meaning outside of its subjective nature. We feel as if it is possible to give meaning to life because we are in a habitual process of defining what we observe.
In [some form of] conclusion, without a nervous system we would be incapable of determining ANYTHING, for our nervous system is key to any form of sense inflicted by our tactile world. We quite plainly would not exist without a nervous system (our species). We would have no possible input, therefore no possible output. However, because of our ability to perceive based on cause and effect, we are able to adapt to our environments by remembering its inflictions. These inflictions are why we are able to differentiate ourselves from everything else that our nervous system is not interconnected with, thus imposing separation from such influences.