David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Ezio Di Nucci
Jack Alan Reynolds
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Asian Philosophy 15 (3):247 – 264 (2005)
This paper questions the nature and existence of the ego and I from a Western and Eastern viewpoint, which has been a question for 2,500 years when the Buddha rejected the Brahman idea of ātman. The answer for an ego depends partly on the state of consciousness; the existence of the Western objectifying ego is undeniable in ordinary consciousness, but not in extraordinary consciousness with no objectifying. The subtle question remains about the existence of an I that is distinct from the ego and that is best represented by most meditative or contemplative states. Here a subjectified, witnessing, consciousness-maintaining I still seems to exist. This may be called the "High-I," which appears to provide for all states of consciousness a constancy and awareness not provided by the ego. This finding has implications for psychology and religion as well as philosophy.
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References found in this work BETA
Martin Heidegger (1967). Being and Time. Oxford, Blackwell.
Martin Heidegger (1962). Being and Time. London, Scm Press.
David Hume (1739/2000). A Treatise of Human Nature. Oxford University Press.
Immanuel Kant (1998). Critique of Pure Reason (Translated and Edited by Paul Guyer & Allen W. Wood). Cambridge.
Edmund Husserl (1970). The Crisis of European Sciences and Transcendental Phenomenology. Evanston,Northwestern University Press.
Citations of this work BETA
Jim Hanson (2008). Searching for the Power-I: Nietzsche and Nirvana. Asian Philosophy 18 (3):231 – 244.
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