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All of them, and thus "the" scientific image itself, Sellars writes "are to be contrasted with man as he appears to himself in sophisticated common sense, the manifest image which even today contains most of what he knows about himself at the properly human level" (20).
This becomes most clear in Chapter 8, where Hanna tries to secure the subordination of the scientific to the manifest image by asserting that for Kant the human being 'freely makes nature' by generating 'one-off' causal singularities (like the Big Bang and Black Holes), which yet are not singularities for us because they rest on a framework of 'constitutively' teleological inner sense intuitions.
As Flanagan notes, the manifest image has so permeated Western culture that even avowed secularists are likely to have at least implicitly adopted parts of it.
Further, he castigates those who would maintain a degree of decent conservativism regarding the manifest image of the Lebenswelt.
According to Sellars's Kant, the objects in terms of which we think, processed by the categories, are not real, just as the objects of the manifest image are not real.