Look at this phrase. Look at this phrase. Try to see it as black marks on a screen or page. I doubt you will be seing it as white condensation trails in the sky, but if that is the case, try to see it as white condensation trails in the sky. Try not to read it. Try to see just the marks, and not the language, as if it were written in an unfamiliar script in a strange and inscrutible language. Look at this phrase.

Unless you are illiterate, or have some very specific kind of brain damage, you will not succeed. Seeing through the marks (vehicle?) to the words (content?) is obligatory.

Admit the words, but leave out the sentential meaning. If you can’t stop reading words, try to stop there, and do not let the words work together to form a meaningful phrase. Again, it fails. The words (now regarded as vehicles) can not be attended to without also admitting their content (the meaning?).

How far does this recursion go? Are there first, second, and higher order meanings, each acting as vehicles for further content, each at a greater remove from the physical and momentary reality of marks on a page?

We might claim that there is a basic reality, a fundamental vehicle, of marks on the page, but is that not itself a reified and abstract description, dividing the continuum of the world up, as it does, into a page, regarded as a surface, and marks thereon. Perhaps we can infer back to a more fundamental level, that of a flux upon your retina, induced by the reflectant properties of the surfaces and substances around you, and by the darting and fixations of your eyeball, located in a wobbling head. Perhaps this is the nearest we can come to identifying a basic level vehicle. This is the level chosen by Ecological Psychology. Cognitive Psychology would start with different primitives.

But when we talk of marks, pages, words and meanings, we are talking about things in the world (for the most part), things that we perceive, or believe we perceive. We do not perceive the changing flux on the retina.