HUSSERL’S CONCEPT OF THE PURE EGO

INTRODUCTION
Edmund Husserl, a German philosopher, is known as the founder of
phenomenology. He revolutionized philosophy by introducing this
method that focuses on the study of consciousness and the structures
of our experience. Phenomenology seeks to describe how things
appears to us in our subjective experience without making
assumptions about the external world’s existence. It emphasizes the
importance of examining phenomena as they present themselves to us
in our conscious awareness.
Husserl arrived at the concept of ‘Pure ego’ through his
phenomenological method, which involves the suspension of
judgement (epoche) and reduction, Husserl aimed to access the
essence of consciousness itself. Through reduction, he sought to
uncover the fundamental structures of conscious experience. This
process allowed him to identify pure ego as the unchanging core of
consciousness, the transcendental subject that underlies all experience
and provide unity and continuity to our subjective awareness.
Husserl’s philosophy particularly phenomenology, differs from the
other philosophical approaches in several key ways. Unlike some
philosophical traditions that focus on metaphysical questions about
the nature of reality or the existence of external objects, Husserl’s
phenomenology is primarily concerned with the study of
consciousness and subjective experience. Furthermore, Husserl’s
method of epoche and reduction sets his philosophy apart. The focus
on the subjective experience and the pure ego distinguish
phenomenology from other philosophical approaches that may
prioritize objective reality or metaphysical inquiries.
Husserl’s philosophy, particularly phenomenology, is distinct from
psychology and other sciences in its focus on subjective experiences
and consciousness. While psychology examines the mental process,
behaviour and the mind from a scientific perspective,
phenomenology, as developed by Husserl, is concerned with
describing and understanding the structures of consciousness itself.
Phenomenology seeks to phenomena in terms of causal relationships
or empirical observations but rather aims to uncover the essence of
subjective experience through a rigorous method of analysis and
reflection. This emphasis on the first-person perspective and the
investigation of consciousness sets phenomenology apart from the
empirical and experimental methods employed in psychology and
other sciences.
Husserl ideas and the foundation of phenomenology were influenced
by various philosophical traditions and thinkers, including Descartes,
Brentano, and Kant.
Descartes’ method of doubt and focus on the self as a thinking,
conscious entity inspired by Husserl’s exploration of the ‘Pure ego’
and the subjective experience. Descartes’ method of doubt was crucial
for Husserl as it laid the foundation of Husserl’s phenomenological
approach. By doubting everything in the quest of certainty, Descartes
aimed to find indubitable truths. Similarly, Husserl adopted a similar
sceptical stance by suspending judgement through epoche, which
allowed him examine phenomena without preconceived notions. This
method of doubt enabled Husserl to access the essence of
consciousness, leading to the identification of the pure ego and the
uncovering of the structures of subjective experience. In essence,
Descartes’ method of doubting served as philosophical precursor to
Husserl’s phenomenological method, both emphasizing the
importance of critical reflection and the search of foundational truth.
Brentano’s concept of intentionality, the directedness of mental states
towards objects, also played a significant role in shaping Husserl’s
understanding of consciousness and phenomena.
Additionally, Kant’s transcendental idealism and emphasis on the
structure of human cognition influenced Husserl’s approach to
phenomenological method. Kant’s philosophy influenced Husserl in
significant ways, particularly in shaping his approach to
understanding the consciousness and subjective experience. Husserl
drew inspiration from Kant’s transcendental idealism, which
emphasized the active role of the mind in structuring our experience
of the world. Kant’s notion of a priori structures of human cognition
such as, space, time, and categories of understanding, laid the
groundwork for Husserl’s exploration of the a priori structure of
consciousness in phenomenology. While Husserl admired Kant’s
emphasis on the structure of human cognition and the role of human
mind in shaping experience, he diverged from Kant’s position on the
nature of reality. Husserl believed that Kant’s transcendental idealism
still maintained a dualism between the empirical world and the
transcendental realm of phenomena, which limited the full exploration
of consciousness and subjective experience. Husserl phenomenology
sought to move beyond this dualism by focussing on the immediate
given ness of experience and the analysis of consciousness without
presupposing a separation between empirical and transcendental
aspect of reality. In this way, Husserl’s critique of Kant aimed to
deepen the understanding of subjective experience and consciousness
without the constraints of dualistic framework. By building on Kant’s
insights, Husserl developed his phenomenological method to
investigate the essence of consciousness directly, uncovering the
fundamental structures of subjective experience. Kant’s ideas provide
a philosophical foundation that Husserl expanded upon, leading to the
development of phenomenology as a distinct and innovative
philosophical approach.
PURE EGO
In Husserl’s philosophy, the pure ego refers to the core or centre of
consciousness, the unchanging and unified self that experiences the
world. It is the transcendental subject that remains constant amidst
changing experience. The pure ego is significant as it serves the
foundation of conscious experience, providing continuity and
coherence to our perception, thoughts, and emotions. It represents the
self-awareness that underlies all mental activities and served as the
foundation for subjective experience. The pure ego not tied to any
particular contact of consciousness but rather acts as the unchanging
observer of all experience. Husserl believed that by focusing of the
pure ego, one could gain insight into the essential structures of
consciousness and better understand the nature of subjective
awareness.
Husserl development of the pure ego concept was indeed influenced
by the insight of Descartes and Kant. Descartes’ focus on the self as a
thinking, conscious entity (‘Cogito ergo sum’) laid the foundation of
Husserl’s exploration of the pure ego as the core, unifying centre of
consciousness.
Kant’s transcendental idealism, highlighting the role of the subject in
shaping knowledge and experience, further inspired Husserl to delve
into the nature of the ego and its relationship to consciousness. By
combining Descartes’ emphasis on self-awareness with Kant’s ideas
on the structure of cognition, Husserl formulated the concept of the
pure ego as the foundational, unchanging core of consciousness that
underlies all our experience and perceptions, shaping our
understanding of ourselves and the world around us.
Husserl distinguished between different aspects of the ego in his
phenomenological analysis. He identified three main types of ego:
1. Natural ego: This aspect refers to the everyday, empirical self
that we experience in our ordinary consciousness. The natural
ego is the self as it appears in our subjective experience,
including our thoughts, emptions and perceptions.
2. Pure ego: As discussed earlier, the pure ego represents the
transcendental, unchanging core of consciousness that serves as
the foundation for all experiences. It is the ego that remains
constant and unifies our various experiences over time.
3. Transcendental ego: The transcendental ego goes beyond
individual experiences and encompasses the overarching
structure of consciousness itself. It is the source of all
experiences and serves as the unifying framework that allows us
to make sense of the world.
 By delineating these different aspects of the ego, Husserl aimed to
explore the complexities of human consciousness and the various
layers of self-awareness that shape our understanding of ourselves
and the world around us.
Husserl’s concept of pure ego played a crucial role in his pursuit if
unravelling the intricacies of human consciousness and the layers
of self-awareness. By postulating the pure ego as the unchanging
core of consciousness, Husserl provide a stable foundation from
which to investigate the dynamic nature of subjective experiences.
The pure ego served as reference that allowed Husserl to delve into
the depth of human consciousness, exploring how different layers
of self-awareness interact and shape our perception of reality.
Through the pure ego, Husserl could analyse the continuity and
unity of consciousness, shedding light on how our various
thoughts, emotions, and perceptions are interconnected by the
transcendent self.
The pure ego in Husserl’s philosophy refers to the essential core of
the self, distinct from the everyday self-awareness we experience.
It represents a unified and unchanging centre of consciousness that
remains constant amidst the ever-changing flow of experiences.
The pure ego is not influenced by personal history, emotions, or
perceptions but serves as the foundational source of self-identity
and self-awareness.
Through contemplating the pure ego, individuals can embark on a
journey of self-discovery, unravelling the mysteries of
consciousness and delving into the profound depths of human
experiences. This philosophical exploration invites individuals to
reflect on the essence of their being, fostering a deeper appreciation
of the complexities of subjective experience and the fundamental
nature of selfhood.
EPOCHE and REDUCTION
Epoche is the phenomenological method of suspending judgement
about the external world’s experience, allowing us to focus solely on
the phenomena as they appear in our consciousness. This suspension
of belief enables us pure description of our experience without
preconception. Reduction, on the other hand, involves stripping away
external influences and assumptions to assess the pure essence of
consciousness, including the pure ego, which lies at the core of our
subjective experience.
Husserl is known for developing the philosophical method of
phenomenology, which focuses on the study of structures of
consciousness as experienced from the first-person point of view.
Phenomenology: The investigation of the essence or the nature of
material things or things that appear to us.
Husserl’s Phenomenology: Husserl offered his phenomenology as a
way out but instead of making a philosophical speculation of the
nature of reality, Husserl argued for the need for philosophy to turn to
a pure description of the ‘what is’ of the thing as it appears to us.
William Barrett writes for Husserl, phenomenology was a discipline
that attempts to describe what is given to us and experience without
obscuring preconceptions or hypothetical speculations.
Pure phenomenology:
Pure phenomenology is a philosophical method developed by Husserl
that aims to describe phenomena as they appear in consciousness
without presupposing the existence of an external world. It involves a
rigorous examination of phenomena as they manifest in our subjective
experience, emphasizing the intentional acts of consciousness and the
ways in which objects are constituted through these acts.
We normally view reality from the vantage point of what Husserl
called the Natural attitude wherein the reality is separable from the
subjective experience of it. In contrast to this natural attitude, Husserl
claims that it is possible for people to adopt a Phenomenological
attitude, wherein they suspend or bracket their belief or natural
attitude. And eventually recognize that it is just a natural attitude that
the knowledge that they gain from this attitude is not real or true
knowledge. This act of bracketing which is called epoche. Epoche
allows people that turn their attention to ongoing activity of their
consciousness through which their experience of reality or thing is
ultimately constituted. By bracketing or “epoche” the external world,
Husserl sought to uncover the essential features of consciousness and
the relationships between different phenomena, leading to a deeper
understanding of human experience and cognition. This method paved
the way for a new approach to philosophy that prioritizes the
subjective experience of phenomena over metaphysical assumptions
about the external world.
According to Husserl, the overall act of employing epoche that is
suspending or bracketing all preconceived notions and prejudice
about a particular phenomenon under study and the record\identifying
and then put to one side for us to gain and understanding of the true
nature of reality is called phenomenological reduction.
According to Richard Schmitt, it is called phenomenological because
it transforms the world into a phenomenon and it is called reduction
because it leads back to the source of the meaning of the experience
world.
According to Frog Stuff, the concept of epoche or bracketing can be
better understood in terms of the phenomenological activity. It is
supposed to make possible that is the unpacking of the phenomena or
systematically peeling away their symbolic meanings until only the
thing itself as meant and experienced remains.
Thus, one’s subjective perception of the bracketed phenomena is
examined and unchanged in its purity. In phenomenological reduction
the mind does not make up features of reality that everything must
conform to. On the contrary, objects in the world (phenomena) have
structure or unity and these objective meaningless feature of the
things (phenomena) are disclosed to us in our experience by means of
the interpretations we can give them. In this way our own mind can be
viewed as active because it can create interpretations of our
experience in meaningful ways. However, it must be remember that
there is already something meaningful in the objects (phenomena)
themselves which can provide conformation of our contradiction to
our interpretations.
Now, with the phenomenological reduction people are able to have a
shift in a perspective and it is important to note that this basic shift in
perspective as result of the employment of phenomenological
reduction enable us to assume a phenomenological attitude towards
our experience. According to some scholar, this can provide some
surprising insight into the fundamental nature of things. In other
words, the phenomenological reduction one is able to get a pure
phenomena from a user’s point of view put differently. Through
phenomenological reduction we are able to know and understand the
essence or meaning of the things as they appears to us.
The reduction in Husserl’s phenomenology involves suspending or
setting aside our assumptions and beliefs to focus on the pure
experience itself. It’s like stripping away all the layers to get to the
core of our conscious experience. In phenomenology, Husserl’s
reduction is a method of bracketing or setting aside our preconceived
notion and biases to examine our experiences in their purest form. By
practicing reduction, we aim to uncover the essential structures of
consciousness and perception without the influence of external
assumptions. It’s way to delve deep into the nature of our subjective
experience.
APPLICATIONS AND CRITIQUES:
The concept of the pure ego can be applied in understanding various
aspects of consciousness, such as self-awareness, personal identity,
and subjective experiences. By the focusing on the pure ego,
phenomenology provides insight into how we perceive the world and
construct meaning from our experiences.
Imagine setting aside time each day to sit quietly, focus on your
breath, and observe your thoughts without judgement. During this
practice, you can suspend any preconceived notions or biases that
might cloud your self-reflection. By simplify your focus to just being
present in the moment, you can gain a deeper understanding of your
inner self, cultivate a sense of clarity, and develop a more authentic
connection with your thoughts and emotions.
Implementing the concepts of pure ego, epoche, and reduction in our
daily lives can be quite intriguing! To bring these philosophical ideas
into practice, try this combined practice can help you navigate your
inner world with greater awareness and insight. Let’s break it down
with examples for each concepts:
1. Pure ego: Focus on self-awareness and introspection. Reflect on
your thoughts, feelings, and actions without judgement or external
influences. By understanding your true alignment with your
values. Imagine taking a few minutes each day to sit quietly, focus
on your breath, and observe your thoughts without caught up in
them. This practice of mindfulness allows to connect with your
inner self, separate from external influences, and gain a clearer
understanding of your true essence.
2. Epoche: Practice suspending judgement and assumptions. When
faced with a situation or interacting with others, try to temporarily
set aside your preconceived notions and biases. This can help you
see things from a fresh perspective and engage more openly with
the world around you. Implementing epoche in daily interaction
can be really enlightening. Picture yourself in a situation where
someone is criticizing your work. For example, let’s say you’re
having a conversation with a friend who has different political
views than you. Instead of immediately reacting defensively,
disagreeing or judging their perspective, you could practice epoche
by pausing or temporarily setting aside your initial response, your
own beliefs and try to see the criticism objectively or really
understand where they’re coming from. This open-minded
approach can help you or lead to respond more thoughtfully and
constructively meaningful conversations to the feedback and a
deeper connection with others.
3. Reduction: Simplify your experiences. Take moments to
appreciate the present without distractions or interpretations. By
reducing the noise and focusing on the essence of each moment,
you can cultivate a deeper connection with yourself and your
surroundings. Consider simplifying your morning routine by
eliminating distractions like checking your phone or watching the
news. Instead, focus on the simple acts of preparing breakfast or
enjoying a cup of tea mindfully. This reduction of external stimuli
allows you to fully experience and appreciate the present moment.
However, some critiques argue that Husserl’s emphasizes on the pure
ego and subjective experience may overlook the role of the external
world and social context in shaping consciousness, raising questions
about the limitation of phenomenology in fully capturing the
complexity of human experience.
Critics:
While the concept of pure ego is a central part to Husserl’s
phenomenology, it has not gone without critique. Critics have raised
concerned about the notion of pure, transcendental ego as a stable and
unchanging entity separate from the stream of consciousness. Some
argue that the idea of pure ego implies a fixed, unalterable self, which
contradicts the dynamic and fluid nature of human consciousness.
Additionally, critics question the possibility of isolating a pure ego
from its contextual embeddedness in lived experiences. These
critiques challenge the validity and coherence of the concept of pure
ego within phenomenology.
Certainly, Critics have also raised philosophical concerns regarding
the pure ego’s status as transcendental subject that supposedly ground
all experience. Some argue that the notion of a pure ego a
foundational, unchanging entity is problematic because it can lead to a
form of solipsism, where the self becomes disconnected from the
external world and other selves. This criticism question the extent to
which the pure ego can truly serve as the unifying centre of
consciousness without risking an overly individualistic and isolated
view of the self. These critiques offer valuable insights into the
complexities and challenges associated with the concept of the pure
ego within phenomenological philosophy.
References
Original paper - https://ilariocolli.com/articles/husserls-pure-ego
Academic articles from journals - "Phenomenology and the Cognitive
Sciences,"
Books - "The Phenomenology of Internal Time-Consciousness" by
Husserl
Online resources - The Stanford Encyclopedia of Philosophy entry on
Husserl.