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First published in France in 1937, this important essay marked a turning point in Sartre's philosophical development. Before writing it, he had been closely allied with phenomenologists such as Husserl and Heidegger. Here, however, Sartre attacked Husserl's notion of a transcendental ego. The break with Husserl, in turn, facilitated Sartre's transition from phenomenology to the existentialist doctrines of his masterwork, Being and Nothingness, which was completed a few years later while the author was a prisoner of war.
This student-friendly edition of The Transcendence of the Ego also includes an introduction and notes/annotations by the translators.
- Sales Rank: #228000 in Books
- Brand: Brand: Hill and Wang
- Published on: 1991-01-01
- Released on: 1991-01-01
- Original language: English
- Number of items: 1
- Dimensions: 8.04" h x .38" w x 6.86" l, .26 pounds
- Binding: Paperback
- 120 pages
- Used Book in Good Condition
Language Notes
Text: English, French (translation)
From the Back Cover
The Transcendence of the Ego, first published in France in 1937, may be regarded as a turning point in the philosophical development of Jean-Paul Sartre. Before writing this essay, Sartre had become intimately acquainted with phenomenologists such as Edmund Husserl and Martin Heidegger. In this critically significant essay, Sartre attacked Husserl's notion of a transcendental ego. This disagreement with Husserl was profoundly important for Sartre, and it facilitated his transition from phenomenology to the doctrine of Being and Nothingness.
About the Author
Jean-Paul Sartre―novelist, essayist, playwright, and philosopher―was France's leading existentialist. Among his most famous works are the novel Nausea, the play No Exit, and the philosophical treatise Being and Nothingness.
Most helpful customer reviews
24 of 28 people found the following review helpful.
An Existential Classic
By A Customer
The Transendence of the Ego is the heart and soul of Sartre's philosopy. It is a classic and a must for anyone who wants to delve deeper in his/her understanding of Sartre's other philosophical views. It is a wonderful thesis, more or less an expanded introduction to Being and Nothingness.
5 of 5 people found the following review helpful.
WHAT IS THE "I"? IS THE "COGITO" ABSOLUTE? SARTRE'S EARLY MUSINGS
By Steven H Propp
Jean-Paul Sartre (1905-1980) was a French existentialist philosopher, playwright, novelist, and political activist. This 1936 essay covers a number of themes which he dealt with in much greater detail in his 1943 philosophical masterwork, Being And Nothingness: An Essay in Phenomenological Ontology. He begins by stating, "For most philosophers the ego is an 'inhabitant' of consciousness... Others---psychologists for the most part---claim to discover its material presence, as the center of desires and acts, in each moment of our psychic life. We should like to show here that the ego is neither formally nor materially IN consciousness: it is outside IN THE WORLD. It is a being of the world, like the ego of another." (Pg. 31)
He states, "But it must be remembered that all the writers who have described the 'Cogito' have dealt with it as a reflective operation, that is to say, as an operation of the second degree. Such a Cogito is performed by a consciousness directed upon consciousness, a consciousness which takes consciousness as an object... Let us agree: the certitude of the Cogito is absolute... But the fact remains that we are in the presence of a synthesis of two consciousnesses, one of which is consciousness OF the other." (Pg. 44)
He observes, "I was absorbed just now in my reading... while I was reading, there was consciousness OF the book, OF the heroes of the novel, but the 'I' was not inhabiting this consciousness. It was only consciousness of the object and non-positional consciousness of itself... there was no 'I' in the unreflected unconsciousness." (Pg. 46-47) He adds, "There is no 'I' on the unreflected level. When I run after a streetcar, when I look at the time, when I am absorbed in contemplating a portrait, there is no 'I'... I am then plunged into the world of objects; it is they which constitute the unity of my consciousnesses... but ME, I have disappeared; I have annihilated myself. There is no place for ME on this level.... [which] happens because of the very structure of consciousenss." (Pg. 48-49)
Later, he notes, "It is certain, however, that the 'I' does appear on the unreflected level. If someone asks me 'What are you doing?' and I reply, all preoccupied, 'I am trying to hang this picture,' or 'I am repairing the rear tire,' these statements do not transport us to the level of reflection. I utter them without ceasing to work... But this 'I' ... is not mere syntactical form. It has a meaning; it is quite simply an empty concept which is destined to remain empty... But the 'I,' by falling from the reflective level to the unreflected level, does not simply empty itself. It degrades itself; it loses its INTIMACY." (Pg. 89-90)
He summarizes, "We may therefore formulate our thesis: transcendental consciousness is an impersonal spontaneity. It determines its existence at each instant, without our being able to conceive anything BEFORE it. Thus each instant of our conscious life reveals to us a creatio ex nihilo. Not a new arrangement, but a new existence... Indeed, the ME can do nothing to this spontaneity, for will is an object which constitutes itself for an by this spontaneity. The will directs itself upon states, upon emotions, or upon things, but it never turns back upon consciousness... Consciousness is frightened by its own sponteneity because it senses this spontaneity as BEYOND freedom... perhaps the essential role of the ego is to mask from consciousness its very spontaneity." (Pg. 98-100)
He argues, "if the 'I' becomes a transcendent, it participates in all the vicissitudes of the world. It is no absolute; it has not created the universe; it falls like other existences... and solipsism becomes unthinkable from the moment that the 'I' no longer has a privileged status... My 'I,' in effect, is no more certain for consciousness than the I of other men. It is only more intimate." (Pg. 104)
This book is virtually "must reading" for anyone wanting to better understand Sartre's early philosophy, and its development.
22 of 22 people found the following review helpful.
The turning point in the thought of Sartre
By Jameson P. Ryley
The Transcendence of the Ego is Sartre's refutation and response to the phenomenology of Edmund Husserl and his idea that a transcendental ego stands behind consciousness. Reading Being and Nothingness is tremendously aided by this short work, and the thought inside is tremendously exciting, because Sartre refutes solipsism and finally brings consciousness outside into the world. This book is highly recommended to those interested in Existentialist Philosophy.
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