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Additional resources for For Roman Ingarden: Nine Essays in Phenomenology
In the first place there is structurally, that is, abstraction made from psychological description or interpretation, an identity of the various modes of the Ego. Husserl's analysis shows that there is a reiterating reflection, which, for all the variability contained in it, involves a self-identification of the Ego. This reiterating identification is one that can go on indefinitely, in which every apperception of self involves again an anonymous Ego. The Ego as performing Ego is always there: the Ego functioning in the self-identifications.
Hume, in particular, wishes to stay within the immanent sphere of sense-data with a view to analyzing the structures of "thing," causality and the like. HusserI recognizes in this procedure his own attempts at investigating how, within the domain of pure subjectivity - as he characterizes Hume's analysis -, objectivity is constituted. What Hume did not see, however, is the problem how factual data, that is the perceptions, not only are at all, but are also in some way significant as well. This epistemological problem proved unsolvable for Hume, and scepticism inevitable.
3 Without an ego as the noetic condition for there being a continual recognition of acts of consciousness as mine, it is conceivable that I might come to associate the events of my life as being those of the other, of a fellow man. The curious upshot of this possibility is the rein vocation of the transcendental ego 1 Aron Gurwitsch, "A Non-Egological Conception of Consciousness," Philosophy and Phenomenological Research, I (March 1941), p. 337. 2 Ibid. • Cf. " In: Alfred Schutz, "Scheler's Theory of Intersubjectivity and the General Thesis of the Alter Ego," Philosophy and Phenomenological Research, II (March 1942), footnote on p.
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