As for me, personally, I prefer to wait for more psychological studies, in the meanwhile I remain agnostic.
Apr 01, Casey Kelley rated it it was ok. I gained nothing from it but a smug sense of satisfaction as I glanced at it on my bookshelf, taunting me. I did not understand it. I do not understand Sartre. There, I said it. A fitting admission the day I realized I have been out of college for longer than I was in college - tear.
Need to try it again. May 27, Alex Obrigewitsch rated it liked it. Sartre utilizes the tenets of phenomenology primarily intentionality of consciousness to reveal the fictional nature of the I within experience.
According to Sartre, the ego or I is "given through reflective consciousness" 51 , as a modification of the spontaneous consciousness of the Erlebnis. In the end, this 'radical' thought of Sartre's impersonal consciousness embedded in the world seems not so different from the lifeworld of the late Husserl and of Merleau-Ponty. But maybe I just haven' Sartre utilizes the tenets of phenomenology primarily intentionality of consciousness to reveal the fictional nature of the I within experience. But maybe I just haven't read enough of the latter two to make the nuanced distinction.
Although Sartre does much in tearing dowm the facade of the transcendental ego, in transcending this sense of ego in finding the transcendence of the ego constituted or written into experience by reflection. But Sartre seems to take as given that the object of intentionality, of intuition, is the thing itself - that it is not an abstaction or conceptually formulated 'essence. But can we grasp the existence of the thing itself, or does it ever remain outside of us, beyond us, as other?
How does consciousness WORK? Is it active or passive in its relations with an other?
These questions, which Sartre seems to appropriate unquestioningly from Husserl and phenomenology, need perhaps be delved into further - an adventure that requires us to throw aside all fear of a headfirst plunge into an abyss. Someone just got a little based. Sep 15, Myat Thura Aung rated it really liked it.
The introduction by the translators are a great help for me to grasp the outline of Husserl's transendental Ego that Sarte is reacting against. In short, Sarte argues that the Cogito is not behind the synthetic unity of consciousness, but rather the synthetic unity of consciousness is what makes the Cogito possible in the first place.
The Ego is not immanent in the consciousness. It is a transcendent object just like the other intentional objects. It is a being of the world, like the ego of another" The essay is said to be Sarte's turn away from Husserl's phenomenology to his own Existentialism. There are parts where it is quite difficult to follow where he's getting at at least for those who are not familiar with phenomenology.
But overall, it is not so difficult to get what he's trying to say at least for those who are acquainted with philosophy.
The Transcendence of the Ego is the outcome of Sartre's intense engagement with the The Transcendence of the Ego: A Sketch for a Phenomenological Description (Routledge This fresh translation makes this classic work available again to students of Sartre, Book Depository hard to find (London. This is a hard book to summarize, so I am not even going to try. Transcendence of the Ego: A Sketch for a Phenomenological Description (Routledge Classics).
If you don't want to read the whole essay, just read the introduction. It's quite a good summary. These analyses brings upon inferences and conclusions that ultimately present the phenomenological views of Sartre. One of the most unique descriptions by Sartre, this is a must read for those getting into Sartre.
It is important to understand his phenomenological views in order to fully understand where he is coming from and what he means, especially when dealing with his essay on the phenomenological psychology of the imagination, The Imaginary, and his phenomenological essay on ontology, Being and Nothingness. If there is one thing that you should get from this work, it is that all positional consciousness of an object is a non-positional consciousness of itself.
If I have not forgotten what this means and if I have not mixed up my understanding of the various phenomenological outlines, this is basically saying that consciousness grasps its entirety, all the representations of the I, in a single stroke as to be conscious is not an action of reflection since it is merely its own object for itself in its consciousness.
The ego is in the world, and thus, must not be the conscious inwardness in order to be consciousness of such a transcendental object outside our consciousness; the intentional positional attention of an object is reflective, however, this cannot be the case for consciousness as an object of itself since it is already its own object, in a non-reflective or positional manner. The fact that can serve for a start is, then, this one: There are some parts that get really technical.
Sartre talked about a lot. It was extremely enjoyable. This may just be my favorite work by him; it is up there at least as one of my favourites for sure. It impressed me tremendously and I am positively marked.
I just really loved how he talked about consciousness, the ego, desire, emotions, phenomenology, and psychology. He put things together so nicely in a very descriptive and thorough analysis. This work is essentially Sartre hybridizing phenomenology and ontology. This work was actually written 9 years before Being and Nothingness came out, and it was written 4 years before Nausea was published.
Mar 03, Andrew rated it really liked it. I really enjoy this little book.
See if I can figure out if that thesis is true. Jul 15, John rated it really liked it Shelves: I'd like to say I could follow everything Sartre is offering in this work, but I'd be lying! This suggests to me that that I should read some Husserl now, so I'm thankful in this regard that I have read Transcendence - it has prompted me to expand my understanding of phenomenology and consciousness in general.
This will definitely be something I refer back to once I have become more enlightened as to the subject matter in general. With that said, I do not suggest that reading Transcendence was a I'd like to say I could follow everything Sartre is offering in this work, but I'd be lying! With that said, I do not suggest that reading Transcendence was a waste of time for me.
I'm someone who believes that even those things we find hard to absorb are worth engaging - for me it's a kind of mental gymnastics. Can I do the roundhouse flip flop yet? No, but with further practice and more authentic attempts I think I will be able to. Mar 06, Alex rated it liked it. Sartre's break with phenomenology in Transcendence of The Ego illuminates the larger and more important themes in Being and Nothingness. Especially profound is his focus on the mind being one, undivided unit that experiences and understands the world. This essay is important for understanding Sartre's later work.
However, philosophical issues aside which would take much more space and time to properly go through , this essay is not particularly engaging and is at points hard to follow.
Recommen Sartre's break with phenomenology in Transcendence of The Ego illuminates the larger and more important themes in Being and Nothingness. Recommended solely for those who have strong interest in Sartre and those that follow in his footsteps. Jun 21, Chris rated it it was ok Recommends it for: It's not often that you find someone writer, philosopher, politician, etc with whom you agree on almost every point. For me Russell is one of those people. For someone who delved into pretty much every area of study available to him and to then be able to write coherently and succinctly about it is really amazing.
This was one smart fella. About the book itself: It's easy to read, too. Definitely a good start. This is the hardest of all of Popper's works to read and understand. There are vast tracts of the book that deal with highly technical logical arguments, the point of which can take a lot of work by the reader to understand. Some of the arguments are in fact startling, and if this book had been published in English long ago, then it is hard to see how any of the criticisms of Lakatos and Feyerbend etc.
What is most starting about the book is that it reveals that the very points that these later critics had raised against Popper such as the Duhem-Quine problem, and the problem of the practical acheivability of actual falsification are among the central problems that From its Origins to Routledge Classics Volume This year marks the th anniversary of the beginning of the Great French Revolution with storming of the Bastille on July 14th.
An old Chinese Communist leader, the late Zhou Enlai, was once asked by a reporter to sum up the important lessons of the French Revolution. In reply he answered that it was too early to tell what those lessons might be. Whether that particular story is true or not it does contain one important truth.
Militants today at the beginning of the 21st century can still profit from reading the history of that revolution. Professor Lefebvre's two volume account of that revolution is still a good place to start. Although scholarship on various aspects of the French Revolution has mushroomed since his books first appeared, especially around the time of the th anniversary of the revolution, most of that work has been very specialized. This book is Theodor Adorno's critique of the 'de-conceptualizing conceptualism' that was characteristic of Heideggerian philosophy in particular and of disciplines influenced by existentialism in general.
While much of this book's critical content goes back to the pre-World War Two era, what the author has to say about the origins and operation of irrationalizing 'subjectivism' and the ideological habits which support it, is in our own time even more applicable than ever before.
At the book's core is the contention that, in tandem with the general philosophical retreat away from rationalism triggered by late nineteenth-century and early twentieth-century criticisms Bergson, Nietzsche, Dilthey, Husserl, etc. Jacket lightly soiled corners and edges lightly chipped closed edge tears else a very good copy in like jacket.
Near fine in original wrappers. Sartre adapted Euripides to reflect his opposition to the Algerian War. Originally published in France in This is a Fine copy of the First American Edition stated. Dark blue cloth binding with "Sartre" stamped on the front cover; gilt lettering on the spine.
Clean text; 82 pages; very bright and fresh. The dustjacket has been price-clipped; very light soiling small abrasion on front cover. In an archival plastic protector. Etat Correct car micropliures de couverture. Contact paper on the wraps. Contact paper to the binding. Dj frayed rubbed yellowing chip in rear fold-over. Editions Piere a Feu. Jean - Paul Sartre: Gesammelte Dramen Leinen Rowohlt Verlag 1. Marelibri's blog - Marelibri on your website - Credits - Free software - Information - Contact webmaster. A problem with this page? Thematic catalogue Advanced search.