I am an Artist? Photographer? Artisan? Designer? Or someone who just likes thinking and making? My projects revolve around the relationship between vision and thinking. From observing objects to self-observation, exploring the relationship between objective thinking and subjective consciousness; and bringing philosophical, metaphysical, and even Buddhist philosophical thinking to my artistic expression.

The saying suggests that ‘to see is to believe’, but in actual fact you see what you believe and you believe what you hope to be true. The information that is visually available is less than the information that our subjective impressions make us believe. The richness of our visual world is, to this extent, an illusion. Mind makes the image, our nervous system is the basic tool. The vision system work consists of three main processes. The first is the basic light source, which reflects the objective physical environment, bombards the eye and produces changes in the retina. Followed by the data directly provided by the senses. The third is the brain's data analysis, which involves a specific correspondence between the structure of the current sensory stimulus and the structure of the previous sensory stimulus, or a certain correspondence between specific sensory stimuli and events.

When I am conscious of a glass, I am directly conscious of it, and am not myself an object of consciousness. My consciousness was externalized into it. However, it is not enough to just externalize my consciousness in one form. The ego would have to feature as an object in all states of consciousness. This would result in its obstructing our conscious access to the world. But this would conflict with the direct nature of this conscious access. Correlatively, consciousness would be divided into consciousness of ego and consciousness of the world. This would however be at odds with the simple, and thus undivided, nature of our access to the world through conscious experience. So even if externalize an object, you have to establish an I with respect to this object, and realize that it is "I" who sees this glass. After the glass was recognized by me and became a part of my thinking, the consciousness of the glass returned to the "I", and my consciousness is still unified. At this time, it will be found that each thing is defined in the relationship with other things, and my consciousness is also produced in the process of constantly knowing things. Otherwise, if a person cannot establish a connection with anything else, the person will not have any form of "consciousness". Sartre proposes therefore to view the ego as a unity produced by consciousness. In other words, he adds to the Humean picture of the self as a bundle of perceptions, an account of its unity. This unity of the ego is a product of conscious activity. As a result, the traditional Cartesian view that self-consciousness is the consciousness the ego has of itself no longer holds, since the ego is not given but created by consciousness.

Lacan believes that as a baby, there is no concept of self. At this time, the baby is integrated with the entire world in the imagination, and it cannot distinguish between me, it is not a subject, and of course it is not an object. By seeing his own image in the mirror, the baby discovers his existence. This phase of self-identification obtained through mirroring is called the mirroring phase. But at this time, the babies just recognized the biological "I", and they have not yet appeared the social "I". Later, children accepted the socio-cultural structure through the symbolic structure of language, and thus realized the relationship between themselves, others and the world. Toddlers transition from imagination to symbolism. The role of the symbolic world is to incorporate human instincts into social norms, marking the realization of human sociality and culture. The subject began to form at this stage, and the social "I" began to appear. This identification process, in Lacan's view, is completed in a mirror image, or in the depth of the identification process, hallucinations play a decisive role. According to Lacan's analysis, the image of the subject obtained in the mirror image is an "ideal self". This "ideal self" constitutes the root of all secondary identification processes, that is, people later use this image as the basis for self-consciousness.

The ego is formed from the external world. The individual relies on social relations throughout the whole life to generate self-identification, so there is no possibility of any complete, autonomous ego. The self is a relation that relates itself to itself. This relationship continues to occur iteratively, that is, we treat ourselves as the existence of the world and give our own life course some meaning or specific identity. The composition and reconstruction of this self is just a performance in the eyes of others. Fat, thin, beautiful and ugly are not born, but the result of performance. The ego is not autonomous and complete, but also a fictional illusion. People cannot escape from the outside world, so this kind of performance never ends. The ego can never be static or complete. Appearance, action, thought ... These independent discrete pieces constitute "I". As time goes by, the "snippets" of each day will also change, and "me" will also be updated. Alternate new and old, update iteration. In the past, the present "I" became one, and lost self in the mirror image and gained self-identity.

The mirror stage is a decisive moment. Not only was I born from here, but also the fragmented ideal image was born. This moment is both the tracing of future events and the source of previous events. The mirroring stage itself is also a moment of self-identification, a moment of being trapped by unreal images. Therefore, the future and the past are rooted in an illusion. It is impossible for an individual to ward off the influence of external objects, because these external objects constitute an individual's existence at the level of the ideal self with the identification of self ideals. After that, the person's sense of his own existence becomes swayed, because he must anticipate his own image or ideal in the vague mirror of other people's gaze. The reason we have an identity is just like we put on some body images, each of which strives to integrate us into an ideal in the eyes of others. The test of self-identity requires people to dismantle their ideal self into original fragments, and this ideal self has established the illusion of man as a certain kind of self-fixation; on the other hand, the self composed of some fragmented fragments can not help Integrate it into an existing whole or self to heal, because such a complete self-sufficient self does not exist. The ego is a divisive being, and it is never possible to achieve the same identity as the self.

Buddhism believes that the deepest and most harmful misconception held by all beings is that there is a permanent, eternal, constant, and independent self. There is no such self, and we know this in our hearts. This makes us feel anxious because it means that there is no ego or identity that exists forever. To alleviate this anxiety, we try to build an ego, fill the emptiness of anxiety, and do some lasting things. Misappropriating the projection of cognitive objects is the main tool used by consciousness for this construction. If I own things (ideas, theories, identities, objects), then "I am." If I can have eternal things, then I must also be eternal. To undermine this desperate and false proprietary grasping, Yogācāra texts say: Negate the object, and the self is also negated. The concept of authenticity is consistent with the key concepts in Buddhism teachings. Its role is to distinguish between Buddhism ideals and secular notions. Buddhism teachings often distinguish true happiness from secular happiness, which is based on spiritual awakening or unity with divinity or other spiritual elements, while secular happiness is based only on material wealth and secular values on the basis of.

When the individual is integrated into the society, the individual's independent consciousness will gradually be replaced by social consciousness. Kierkegaard condemned aspects of his contemporary social world, claiming that many people have come to function as merely place-holders in a society that constantly levels down possibilities to the lowest common denominator. Unified aesthetics, template promotion, so-called fashion trends... Contemporary society promotes the demise of what it means to be an individual. By creating a false idol of "the public," it diverts attention away from individuals to a mass public that loses itself in abstractions, communal dreams, and fantasies. Social pressure leads people to live falsely and blindly pursue recognized social status. It is helped in this task by the media and the mass production of products to keep it distracted. Advertising does everything it can to give people reason to do something that they did not already possess. This is an example of a successful “textbook” that illustrates how social culture distorted the individual for external reasons. I think it is necessary to seriously explore the authenticity of the self and be loyal to the perception of the artistic self, rather than following external values such as historical tradition or commercial value. Authenticity may be the intrinsic goal of a good life. It is also described as a revelatory state in which people perceive themselves, others, and even things in a completely new way.