But, further still, a distinction must be made between the absolute ego as intuition (as the form of I-ness), from which the Science of Knowledge starts, and the ego as Idea (as the supreme goal of practical endeavor) with which it ends.

And yet not only opponents, but even adherents of Fichte, as is shown by Friedrich Schlegel's philosophy of genius, have, by confusing the pure and the empirical ego, been guilty of the mistake thus censured.

And at the culmination of the theoretical ego the point of transition to the practical ego appears.

The transcendental self-consciousness or pure ego which accompanies and connects all my representations, the subject of all judgments which I form, is, as the Analytic recognized, the presupposition of all knowing (pp.

He unites the central idea of the practical philosophy, the freedom and autonomous legislation of the will, with the leading principle of the theoretical philosophy, the spontaneity of the understanding, under the original synthesis of the pure ego, in order to deduce from the activity of the ego not only the a priori forms of knowledge, but also, rejecting the thing in itself, the whole content of empirical consciousness.

Cosmic ego and human ego.

And at the culmination of the theoretical ego the point of transition to the practical ego appears.

The relations of this new body to any stimulus proceeding from outside would be those of the external laws of Nature; but its relation to the spiritual ego working from within would be that of a plastic substance to be molded at will.

For the "narrow ego" which we partly knowthe humble self of memories and identity, the soul that sums up experience into some kind of unityhe expresses considerable contempt, as a frail and forgetful thing; and he seeks to waft us away into an intellect devoid of senses, which he says almost certainly exists, and into an infinity which is "nothing if it be not felicity.

To me they were merely holy symbols, and everything brought me back to my one Beloved, who was the mediatrix between my dismembered ego and the one eternal and indivisible humanity; all existence was an uninterrupted divine service of solitary love.

Accordingly the third principle runs: "The ego opposes in the ego a divisible non-ego to the divisible ego."

She had become his real self, his genuine ego to all intents and purposes.

Have I not drawn the intense ego out of the clouds of semi-consciousness, and realised it?

The knowing and the known ego are by no means the same, but the observing subject in self-consciousness is one group of representations, the observed subject another.

Whoever ascribes personality and consciousness to this particular being makes it finite; consciousness belongs only to the individual, limited ego.

It must of course be borne in mind that I am here speaking of the mental ego in that, mode of its existence with which we are most familiar, that is as clothed in flesh, though there may be much to say as to other modes of its activity.

They repeat, they rearrange, they clarify the lessons of life; they disengage us from ourselves, they constrain us to the acquaintance of others; and they show us the web of experience, not as we can see it for ourselves, but with a singular changethat monstrous, consuming ego of ours being, for the nonce, struck out.

The threefold division, "infinite original activitynature or objectindividual ego or subject," remains as in Fichte, only that the first member is not termed pure ego, but nature, yet creative nature, natura naturans.

[Footnote 1: The object is a product of the ego only for the observer, not for the observed ego itself, to which, from this standpoint of imagination, it appears rather as a thing in itself independent of the ego and affecting it.

But as we distinguish the point of meeting from the series which meet there, and imagine that it is possible simultaneously to abstract from all the represented series (whereas in fact we can only abstract from each one separately), there arises the appearance of a permanent ego as the unit subject of all our representations.

The identity of the representing and the represented ego is a self-contradictory idea, for the law of contradiction forbids the equation of opposites, while a subject is subject only through the fact that it is not object.

Who but a romantic lover would obliterate his selfish ego in sympathetic devotion to another, trying to feel her feelings, forgetting his own?

Odericus ad literam hic terminat suum librum: non fuit tot perpessus in valle, sicut ego.

O Tite, siquid ego, Ecquid erit pretij?

"Et me ab amore tuo deducet nulla senectus, Sive ego Tythonus, sive ego Nestor ero.