Интеллект. Инновации. Инвестиции (Feb 2023)
Egological study of the phenomenon of subjective space
Abstract
The article presents a phenomenological analysis of the space of transcendental subjectivity. The relevance of this study is to form an idea of the internal spatial structures of the pure I. The purpose of this study is to identify the complex nature of self-consciousness. To achieve this goal, the egological analysis was based on a mereological approach, which prepares the consideration of the space of pure consciousness from the point of view of the whole, composed of parts. The application of spatial categories to the pure Self is based on the expansion of the proximity space. The results obtained indicate the need to create an egology of space in order to study the nature of spatial vision. The proposed research focuses not on the variety of available spaces, but on the process in which their formation takes place in subjective spatial vision. The influence of the subjective factor on the understanding of space is demonstrated by the example of mathematics. The mathematical notion of “proximity space” is subjected to a phenomenological extension, which reveals the phenomenon of spatiality of the pure I, or the inner space of the subject, which reflects the hierarchy of preferences or evaluations. The primary spatial structure of pure consciousness is revealed, which is the division of pure I into two parts. The splitting of the Self into two constituent parts and its representation in the form of a spatial model with its top and bottom is funded by a deeper phenomenon — subjective spatiality. This structure can serve as a foundation for the subsequent correlative study of objective and subjective factors influencing the formation of various egological structures. Based on the analysis, a conclusion is made about the essential relationship of the pure I and the inner space. The importance of this conclusion is supported by an analysis of Husserl’s works, in which he touches upon the issues of the spatiality of transcendental subjectivity. The scientific novelty of the proposed work is that the distinction between absolute and relative intimacy is introduced into egological research. Only within the framework of relative intimacy is it possible to observe and systematically investigate the pure I. In the absolute position it remains anonymous because of its extreme intimacy.
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