If this were so, and if (as again seems obvious) we do understand the idea or concept of a physical or material object, then it would follow that this idea or concept is not about trans-experiential objects, but can only be about some feature or aspect of experience itself.
Although this study used photographs of scenes, the task itself is not particularly naturalistic and experiential, and the unexpected objects were not directly consequential for the participants.
As Goetz et al. (2006) have demonstrated for students, the reference objects and experiential domains of individual enjoyment ratings can be narrowly or broadly defined, thereby forming an inclusive hierarchical structure of enjoying school in general and enjoying instructional interaction, homework, exams, and other aspects of school life in particular.
The experiential background, consisting of other objects, will be called "background-intuitions" and later, one type of intentional horizon.
For another, even short of objectivity, the variety of our architectural first-person experiences may not allow enduring, cross-cultural, or even cross-person experiential access to a given object, its context, and or relations or how the object structures spatial or other experience.
Not unlike Kant, Bohr thought that we could have objective knowledge only in case we can distinguish between the experiential subject and the experienced object.
Moreover, mood is not an isolated mental object, easily dissociated from its experiential context and identified in an act of introspection (i.e., converted to a reportable symptom).
Many religious practices such as meditation, ritual, and solitude claim to move people from the verbal towards the experiential where the division between subject and object falls away [ 32].
In order to separate the object from the subject itself, the experiential subject must be able to distinguish between the form and the content of his or her experiences.
However, this experiential background is only made conscious in the specific objects that form the focus.
Instead of opening up new possibilities for rich and multi-faceted interaction with events once distant from the purview of most individuals, the abolition of distance tended to generate a "uniform distanceless" in which fundamentally distinct objects became part of a bland homogeneous experiential mass (Heidegger 1950, 166).
