Ego ()
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Something that can not be done away with, something that would exist even though this world was nonexistent. Thus reduced, the Ego carries on a kind of solipsistic philosophizing. He seeks apodictically certain ways by which "Within his own pure inwardness, an Objective outwardness can be deduced" (Edmund Husserl, Cartesian meditations / Paris lectures: p. 3)

At this point, following Decorates, we make the great reversal that, if made in the right manner leads to transcendental subjectivity. The turn to the ego cogito as the and apodictically certain basis for judgments, the basis on which any radical philosophy must be grounded (Edmund Husserl, Cartesian meditations / Paris lectures: p. 18)

Anything belonging to this world, any spatiotemporal being, exists for me--that is to say, is accepted by me--in that I experience it, perceive it, remember it, think of it somehow, judge about it, value it, desire it, or the like. Decorates, as we know, indicated all that by the name cogito (Edmund Husserl, Cartesian meditations / Paris lectures: p. 21)

If I direct my regard exclusively to this life itself, as consciousness of “the” world--I thereby aquire myself as the pure ego, with the pure stream of my cogitationes (Edmund Husserl, Cartesian meditations / Paris lectures: p. 21)

The great Cartesian thought of attempting to find in transcendental subjectivity the deepest grounding of all sciences and even of the being of an Objective world (Edmund Husserl, Cartesian meditations / Paris lectures: p. 27)

We can describe the situation also on the following manner. If the Ego, as naturally immersed in the world, experiencingly and otherwise, is called 'interested' in the world, then the phenomenologically altered--and, as so altered, continually maintained--attitude consists in a splitting of the Ego: in that the phenomenological Ego, establishes himself as 'disinterested onlooker', above the naively interested Ego. That this takes places is then itself accessible by means of a new reflection, which, as transcendental, likewise demands the very same attitude of looking on 'disinterestedly'--the Ego’s sole remaining interest being to see and to describe adequately what he sees, purely as seen, as what is seen and seen in such and such a manner (Edmund Husserl, Cartesian meditations / Paris lectures: p. 37)

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