SARTREAN COGITATIONS IV – THE TRANSCENDENCE OF THE EGO
(i) Transcendence, a meta-ontological phenomenon- wherein the metaphysics and ontology are bound by the phenomenological study of its very essence and being.
Sartre here attempts to bend transcendence as a meta-ontological phenomenon i.e., within the boundaries of Husserl’s transcendent phenomenology and Sartrean line of thought i.e., as an apodictic and intuitive experience of the immersive arrival of the perceptive other.
The Sartrean idea of Consciousness is that “consciousness cannot be limited but by itself”.
(ii) Intuition is the mode of inquiry for the transcendental and meta-ontological phenomenon that evokes the realization of the presence of the other (consciousness).
Hence, the Husserlian idea is ruled out in the presence of the Sartrean transcendental I as the epochē or apodictic experience wherein the phenomenon appears and manifests itself.
(iii) Consciousness is always conscious of the other, it finds itself as another part of itself i.e., consciousness discovers its ‘child’ in the other part of the consciousness. The perceptual experience attempts to scrutinize the conscious object, therefore reducing it to representations that are experienced as the reality of the ‘I think’. Hence, providing consciousness its unique unity and individuality while also forming a Husserlian constitutive consciousness.
Consciousness can therefore be understood as a phenomenological experience wherein the appearance and existence are coincident.
(iv) A transcendent object qualifies so because it reflects the consciousness of a transcendent object as consciousness manifests as an absolute inwardness. This Sartrean reflected consciousness is a medium of a consciousness directed towards consciousness. In contrast, the unreflected consciousness manifests as a non-thetic consciousness. The ‘I’ is manifested through its reflected consciousness.
(v) The French aristocrat, Duc François de la Rochefoucauld’s psychological aphorisms in Maxims, explores psychological reflection which reflects on the ego. So, I think consciousness can also be described as a cosmic series of our reflected consciousness as a whole through the integration of the noematic and its incidental unity.
The ego can therefore be understood as the union of the transcendental states and the actions that remain innate.
(vi) The psychology of the inert can be understood in terms of its relation to the psychical states and spontaneities of the inert within the transcendent unity of the infinity of consciousness. Hence, here within the domains of certainty and doubt, this effusion merely links together the consciousness to its psychical passivities.
This noematic unity of spontaneities and its unity of objective passivities, therefore, manifests a potentiality in the relation of actualization or a kind of virtuality that may transform into actuality. Hence, a psychical element within the transcendental object is the very reflective consciousness- as Sartre would establish that reflections have de-facto & de-jure limits.
(vii) The ego is a psychical element as opposed to a psycho-physical element that rests in psychical objects of consciousness. The ego correlates to a sense of poiein, or creation. Therefore, as the creator of its own psychical states sustaining conserving spontaneity, the ego is affected by its approaching passivities while remaining a poetic production wherein the subtlety of creation varies.
Hence, the ego also relates to its irrational synthesis of transcendence and inwardness (or the inert).
-Sanjana Singh // 09,11.2020