A Phenomenological Investigation on Structures of Transcendental Subjectivity

The starting point of a phenomenological investigation is reflection. The formation of this approach is based on the discoveries of Rene Descartes, John Locke and Immanuel Kant. The concept of reflection is most fully represented in Edmund Husserl's works devoted to phenomenological reduction. The consistent implementation of the reduction leads to a structural analysis of the phenomenon of transcendental subjectivity in order to substantiate the unity of scientific knowledge. The doctrine of transcendental subjectivity is associated with the idea of "dividing the self' (Ichspaltung). The exact formulation of this idea becomes possible as a result of a rethinking of the transcendental nature of philosophy while maintaining the distinction between the actual and the transcendental egos. In connection with this, the very approach to the analysis of subjective structures also changes: attention shifts to the theory of constitution. Phenomenology is based on the fundamental possibility of a pure ego which is actualized through reflection. The reflective separation of the pure ego into two parts is represented by using the familiar spatial model with its top and bottom. The model is grounded by subjective spatiality. Due to the phenomenon of "dividing the self', it becomes possible to study the diverse egological structures. This article discusses the following principal theses. (1) Ego-structure is a system of potentiality. Such a system is not an abstract possibility, but a positive predisposition. (2) The pure ego is central to other elements of any integral egological structure. (3) The pure ego as a primary form of objects has its own substance which consists of noematic unities (categories). (4) Any object of external space corresponds to the internal structure of subjective spatiality. The solution of such issues cannot be limited to the structural analysis of transcendental subjectivity; methods of genetic constitution are also required. Genetic constitution enables criticism of one's judgments and allows considering subjectivity in its concrete implementation. The genetic nature of transcendental phenomenology leads to intersubjectivity issues.

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