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Filozofia (Philosophy)
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2006
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vol. 61
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issue 6
453-464
EN
The appearance of 'the transcendental motif' in the history of philosophy is, by Husserl, related to the situation, in which the naive determination of the world became problematic. By the universal character of this motif we cast doubt on the world and also on the sciences, which examine it. 'Descartes, however, does not comprehend the object in its meaning'; hence the main Husserl's reproach against Descartes: instead of the meaning of the object Descartes sees 'in cogitatum' a visual object. Husserl sees this 'self-misinterpretation' as Descartes' misunderstanding of his own promising origins. This self-misinterpretation culminated in identifying ego, which Descartes discovered due to reduction, with 'I' - the human being. Husserl made use of Descartes in transcendental phenomenology to justify the claim of phenomenology to be a universal strict science. 'Thus we get a picture of Descartes for phenomenology' (Husserl's Descartes), while the historical character of Descartes' philosophy (Descartes' Descartes) is diminishing. It is one of the deformations caused by Husserl' effort to get foundation for a strictly and apodictically transcendental phenomenology. One of its victims was also Descartes' philosophy, whose greatness is in being this victim.
EN
The review paper surveys the struggles on psychology and social science at large around concepts touching upon the self. The survey claims that behind the conceptual chaos one could trace rivaling theories regarding how to reconstruct the authority of one of the most crucial anchoring points of psychology namely personal reference. A detailed analysis is given of the deconstructionist and different narrative approaches. The survey concludes by the claim that the respectful status of the disappearing self has to be reconstructed in order to account for the key role of autobiographic moments and individualized interpretations.
Filozofia (Philosophy)
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2021
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vol. 76
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issue 4
252 – 266
EN
In his Ideas Pertaining to a Pure Phenomenology and to a Phenomenological Philosophy, Edmund Husserl introduces the pure ‘I’ (reines Ich) as a peculiar, non-constituted transcendence that is not contained in the stream of immanent experience. In the Ideas, however, Husserl does not elaborate much on the consequences of this step regarding the internal time-consciousness. In this text, using Husserl’s analyses in his so-called L-Manuscripts, we are trying to analyse the specific way of being of this pure ‘I’ in the light of this problem. The pure ‘I’ cannot be found in the stream of mental experiences, but leads egoic life as a subject in the form of ‘being-present’ (Dabeisein) for the series of these mental experiences.
EN
Ferenc Pataki, in his major work on the ego and the sense of social identity calls human subjectivity 'mysterious' and recommends the categories of the ego, the personal and social identities to its study. According to him the category of the ego (the ego-system) is the most comprehensive category of the three (Pataki, 1982). In relation to the meaning of this most comprehensive category the author regards G. H. Mead's distinction relevant, who distinguished between the 'reactive I' and the 'built-up I' created and interiorised by others (Mead, 1973). In the present paper heis in quest for a key to the mystery of the politician's ego.
EN
The article is a review of the theories connected with psychoanalysis concerning the development of EGO in the internal psychological and relational aspects. The main concepts are presented - from classical Z. Freud to the modern thought of ISTDP. The importance of early childhood experiences for the functioning of EGO in adulthood was shown. The complexity of the problem is shown due to the internalized objects in the EGO-structure or the presence of Child-Parent-Adult states in it. The discussed theories indicate how much knowledge about the states, structure and process of development, including in relation to EGO  from childhood to adulthood, was evaluated.
PL
Niniejszy artykuł zawiera przegląd teorii dotyczących rozwoju JA w aspekcie wewnątrzpsychicznym i relacyjnym związanych z nurtem psychoanalizy i stanowiących jej kontynuację . Przedstawiono główne koncepcje –od klasycznej Z. Freuda po współczesną myśl ISTDP. Ukazano znaczenie wczesnodziecięcych doświadczeń dla funkcjonowania JA w okresie dorosłości. Pokazano złożoność problemu z uwagi na uwewnętrznione obiekty w strukturze JA lub obecność w nim stanów Dziecka -Rodzica-Dorosłego. Omówione teorie wskazują, jak bardzo ewaluowała wiedza dotycząca stanów, struktury i procesu rozwoju pozostającego w szeroko rozumianej relacji JA, od dzieciństwa po wynikające z tego okresu funkcjonowanie w dorosłości.
PL
The text by Janusz Jaroszewski (the author of artistic and scientific book THAT THERE... with no name) And so it happened is a draft of a manifesto, a critical assessment of all old and present religious as well as political doctrines, that are intersubjective imagined orders, which, in author’s as- sessment, currently led to very serious crisis of all kinds of values. Jaro- szewski strengthens his diagnosis with references to writers, poets and philosophers, who also included these issues in their works – Thomas Bernhard, Yuval Noah Harari, Miguel de Unamuno and Marina Tsvetaeva.
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