<abstract xmlns="http://www.w3.org/1999/xhtml">

<p>In the first part of my paper, we will journey through the general structure of the first volume of Ideas, from which we will be able to deduce the position of Volume II. After carrying out a general analysis of the noesis/noema correlation structure in Section III and having provided, in Section IV, the basics of a phenomenology of reason, the second volume of Ideas should study the general fields in which the objects of transcendental experience appear: the world, the animal being, and the spiritual or cultural being. The third, unwritten volume should have been devoted to the study of the superior products of culture, and science. Thus, the second part of this paper will show the place of Ideas’ second volume. The third part, the decisive one, will inquire into the position of the world and the place of the body and culture. Specifically, it will ask whether the experience of the body is understood to be an objective genitive or whether it is also understood, necessarily, as a subjective genitive. The same question will be asked about culture. An understanding of one as objective or subjective genitive radically alters the meaning of the pure ego.</p>
</abstract>

In the first part of my paper, we will journey through the general structure of the first volume of Ideas, from which we will be able to deduce the position of Volume II. After carrying out a general analysis of the noesis/noema correlation structure in Section III and having provided, in Section IV, the basics of a phenomenology of reason, the second volume of Ideas should study the general fields in which the objects of transcendental experience appear: the world, the animal being, and the spiritual or cultural being. The third, unwritten volume should have been devoted to the study of the superior products of culture, and science. Thus, the second part of this paper will show the place of Ideas’ second volume. The third part, the decisive one, will inquire into the position of the world and the place of the body and culture. Specifically, it will ask whether the experience of the body is understood to be an objective genitive or whether it is also understood, necessarily, as a subjective genitive. The same question will be asked about culture. An understanding of one as objective or subjective genitive radically alters the meaning of the pure ego.

The Structure of Ideas: Problems for Thinking about the Pure Ego

Universidad Nacional de Educación a Distancia (UNED), Facultad de Filosofía

Departamento de Filosofía Moral y Política

Phainomenon

This work is licensed under the Creative Commons Attribution-NonCommercial 4.0 International License.

{"article-title":"The Structure of Ideas: Problems for Thinking about the Pure Ego"}

In the first part of my paper, we will journey through the general structure of the first volume of Ideas, from which we will be able to deduce the position of...

The Structure of Ideas: Problems for Thinking about the Pure Ego

Data publikacji: 08 paź 2022

Zakres stron: 51 - 68

Otrzymano: 01 sty 2016

Przyjęty: 01 wrz 2017

DOI: https://doi.org/10.2478/phainomenon-2022-0004

Słowa kluczowe
Pure Ego, Transcendental subjectivity, Body, Culture, Anthropology

© 2022 Javier San Martín, published by Sciendo

This work is licensed under the Creative Commons Attribution-NonCommercial 4.0 International License.

The Structure of Ideas: Problems for Thinking about the Pure Ego

Data publikacji: 08 paź 2022

Zakres stron: 51 - 68

Otrzymano: 01 sty 2016

Przyjęty: 01 wrz 2017

DOI: https://doi.org/10.2478/phainomenon-2022-0004

Słowa kluczowePure Ego, Transcendental subjectivity, Body, Culture, Anthropology

© 2022 Javier San Martín, published by Sciendo

This work is licensed under the Creative Commons Attribution-NonCommercial 4.0 International License.

Słowa kluczowe
Pure Ego, Transcendental subjectivity, Body, Culture, Anthropology