|I, philosophy: A) The expression of a speaker for the subject or the person who is herself. The use of this expression presupposes an awareness of one's own person. B) The psychical entity of a subject that is able to relate to itself.
C. Self, philosophy the concept of the self cannot be exactly separated from the concept of the I. Over the past few years, more and more traditional terms of both concepts have been relativized. In particular, a constant nature of the self or the I is no longer assumed today. See also brain/brain state, mind, state of mind, I, subjects, perception, person._____________Annotation: The above characterizations of concepts are neither definitions nor exhausting presentations of problems related to them. Instead, they are intended to give a short introduction to the contributions below. – Lexicon of Arguments. |
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I/Hume: problem: the mind is not subject, it is submitted. - the mind realises itself as an ego constituted by a subject by virtue of the principles - problem: how do we get from the collection to a certain I?
I/Hume: Problem: origin and affection cannot be united in an I - (s), because the ego presupposes affection? - Hume: because at this level the whole difference persists between the principles and imagination - Solution: only in the culture: - 1. practical reason: task: to produce a whole culture and morality - 2. theoretical reason: determines the details of nature.
I/subject/Hume: the I can be tormented by mirages - the subject cannot._____________Explanation of symbols: Roman numerals indicate the source, arabic numerals indicate the page number. The corresponding books are indicated on the right hand side. ((s)…): Comment by the sender of the contribution.
I Gilles Delueze David Hume, Frankfurt 1997 (Frankreich 1953,1988)
II Norbert Hoerster Hume: Existenz und Eigenschaften Gottes aus Speck(Hg) Grundprobleme der großen Philosophen der Neuzeit I Göttingen, 1997