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For it is only an effective anti-capitalist politics that would be able to emancipate and accelerate the scientific disillusionment of the manifest image from its ideological bondage in the service of capital.
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).
Most sociological theorists do think of social systems in terms that more closely approximate the common-sense notion of agency implicit in the manifest image of our folk psychology and folk physics.
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.
The problems on the philosophical end are, in a sense, still more disturbing to the conventional picture, because they go to the conceptual root of the manifest image. Many philosophers now believe that radical free will or fixed "true selves" are incoherent concepts.
But he finds value in what he calls the "manifest image," that is, the traditional view of human nature espoused by the humanities and theology.
Cartesian Truth depicts Rene Descartes as grappling with the same problem confronting contemporary philosophers: the reconciliation of common-sense realism (Wilfrid Sellars's "manifest image") with a scientific view of the world.
Further, he castigates those who would maintain a degree of decent conservativism regarding the manifest image of the Lebenswelt.