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There is no place for me on this level. "2 The ego, then, according to Sartre, is found after or upon the act of self-conscious objectification; it is not any original ground for intentional acts. The transcendental ego is not only surplus baggage for a phenomenological theory of consciousness; it is inimical to the very essence of such a theory. "The transcendental I," Sartre writes, "is the death of consciousness. "3 We have before us now two phenomenological conceptions of the nature of consciousness: one position maintains that intentionality presupposes a transcendental ego as its absolute ground; the other that it does not and, indeed, cannot.
The general understanding of this thesis, moreover, requires that we distinguish sharply between consciousness as a transcendental stream of pure intentional activity and consciousness as a neurological product. We must differentiate radically between a phenomenological and a psychological conception of consciousness. This is what I have been trying to do in this paper. The reinforcement of this distinction may serve as a conclusion. In comparing phenomenology and psychology, some psychologists have seen what they thought was a basic similarity between subjective or introspectional psychology and Husserlian phenomenology.
In his ldeen, I and II, this position is evolved more at length. In bracketing the reality of the world no subjective idealism or metaphysical solipsism is 34 THE EGO IN HUSSERL involved, there is no suggestion of describing all there is as a product of some consciousness. For this consciousness has been bracketed as well. What remains is nothing but the structure of the way a conscience is directed towards its object, no matter whether such or such conditions of consciousness are actual ones or not.