by Marco Deodati
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The main idea of the paper is that the analysis of what can be broadly defined as “self-awareness” is strictly connected to practical and existential issues, insofar as the latter enable the concrete individuation of the self. This is an interpretative juncture where psychology, phenomenology and clarification of existence fruitfully intersect, reflecting the attention to complexity that characterises Jaspers’ best investigations. The theoretical gain of this reading can be assessed from two interrelated perspectives: on the one hand, it presents an experience of the self which, since it cannot be reduced to a simple logical, self-perceptive or self-representative function, is originally inseparable from the volitional dimension that identifies the existing subject; on the other hand, conversely, it allows us to consider freedom precisely starting from the intrinsic limits of the theoretical-objectifying modes of self-consciousness, following Jaspers’ criticism to the classical disputes of Western thought. From this point of view, being oneself appears as a form of practical self-consciousness identified in the will to unfold one’s own possibilities.
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Bibliography
The Origins of Individualism
J. Smith, J. Doe; (2020); Oxford University Press
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This book explores the historical roots of individualism in Western culture, tracing its development from ancient Greece to modern times. It examines how individualism has shaped social, political, and economic systems, offering a comprehensive analysis of its impact on human identity.
Il punto di vista dell’io
by Filippo Nobili
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The paper examines the “I” and its relationship to the stream of consciousness in Husserl’s genetic phenomenology. Examining the manuscripts from the late 1910s to the early 1930s, the source of the alleged inconsistencies concerning Husserlian egology is found in the failure to distinguish the twofold movement – deconstructive and reconstructive – of genetic analysis. Starting from this methodological distinction, the fundamental continuity of Husserl’s reflection on the ego and the progressive integration and concretization of Ichfrage and Zeitfrage is revealed. The status of the notion of Ur-Ich and the genesis of the ego as such can thus be clarified in perspectival terms. The phenomenon of centralization (Zentralisierung) of intentional life establishes, within the stream of consciousness, a point of view (focus) that coincides with the actualization in the foreground (Vordergrund) of the thematic lived experience on the basis of a merely operative and potential background (Hintergrund).
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