By Jean-Paul Sartre
First released in France in 1937, this crucial essay marked a turning element in Sartre’s philosophical improvement. prior to writing it, he were heavily allied with phenomenologists similar to Husserl and Heidegger. the following, even though, Sartre attacked Husserl’s idea of a transcendental ego. The holiday with Husserl, in flip, facilitated Sartre’s transition from phenomenology to the existentialist doctrines of his masterwork, Being and Nothingness, which used to be accomplished many years later whereas the writer used to be a prisoner of war.This student-friendly variation of The Transcendence of the Ego additionally comprises an creation and notes/annotations through the translators.
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Additional resources for The Transcendence of the Ego: An Existentialist Theory of Consciousness
Example text
Let us agree: the certitude of the Cogito is absolute, for, as Husserl said, there is an indissoluble unity of the reflecting consciousness and the reflected consciousness (to the point that the reflecting consciousness could not exist without the reflected consciousness). But the fact remains that we are in the presence of a synthesis of two consciousnesses, one of which is consciousness of the other. Thus the essential principle of phenomenology, "all consciousness is consciousness of something,"18 is preserved.
And how account for this privileged treatment of the / if not by metaphysi- the I and the Me $t cal and Critical preoccupations which have nothing to do with phenomenology? 1* If the / in the / think afErms itself as transcendent, this is because the / is not of the same nature as transcendental consciousness, Let us also note that the / Think does not appear to reflection as the reflected consciousness: it is given through reflected consciousness. To be sure, it is apprehended by intuition and is an object grasped with evidence.
The psychology of La Rochefoucauld has its place. And yet this psychology is not true: it is not my fault if my reflective life poisons "by its very essence" my spontaneous life. Before being "poisoned" my desires were pure. It is the point of view that I have taken toward them which has poisoned them. The psychology of La Rochefoucauld is true only for particular emotions which have their origin in reflective life, that is to say, which are given first as my emotions, instead of first transcending themselves toward an object.