Key Arguments

• Husserl says that constituting the existence-sense ‘Objective world’ ‘on the basis of my primordial “world”, involves a number of levels’, and that ‘as the first of these’ we must distinguish ‘the constitutional level pertaining to the “other ego” or to any “other egos” whatever — that is: to egos excluded from my own concrete being (from me as the “primordial ego”).’
• He claims that, ‘In connexion with that and, indeed, motivated by it, there occurs a universal superaddition of sense to my primordial world, whereby the latter becomes the appearance “of” a determinate “Objective” world, as the identical world for everyone, myself included.’ This shows that recognition of other egos motivates a new sense-bestowal that turns the primordial world into the appearance of an Objective world.
• He explicitly identifies the other ego as the first genuine ‘non‑Ego’: ‘Accordingly the intrinsically first other (the first “non-Ego”) is the other Ego.’
• He maintains that the other ego ‘makes constitutionally possible a new infinite domain of what is “other”: an Objective Nature and a whole Objective world, to which all other Egos and I myself belong’, indicating that objective nature and the world as totality of others (including myself as worldly) arise only through the constitution of alter egos.
• He adds that this arises ‘on the basis of the “pure” others (the other Egos who as yet have no worldly sense)’, showing that the constitution of the Objective world presupposes a prior constitution of others in a purely egological, pre‑worldly sense.
• He insists that the ‘“others”-for-me do not remain isolated; on the contrary, an Ego-community, which includes me, becomes constituted (in my sphere of ownness, naturally) as a community of Egos existing with each other and for each other — ultimately a community of monads, which, moreover, (in its communalized intentionality) constitutes the one identical world.’ This directly links the single world’s objectivity to the communalized intentionality of a community of monads.

Source Quotes

§ 49. Predelineation of the course to be followed by intentional explication of experiencing what is other Constitution of the existence-sense, “Objective world”, on the basis of my primordial “world”, involves a number of levels. As the first of these, there is to be distinguished the constitutional level pertaining to the “other ego” or to any “other egos” whatever — that is: to egos excluded from my own concrete being (from me as the “primordial ego”).

Predelineation of the course to be followed by intentional explication of experiencing what is other Constitution of the existence-sense, “Objective world”, on the basis of my primordial “world”, involves a number of levels. As the first of these, there is to be distinguished the constitutional level pertaining to the “other ego” or to any “other egos” whatever — that is: to egos excluded from my own concrete being (from me as the “primordial ego”). In connexion with that and, indeed, motivated by it, there occurs a universal superaddition of sense to my primordial world, whereby the latter becomes the appearance “of” a determinate “Objective” world, as the identical world for everyone, myself included.

As the first of these, there is to be distinguished the constitutional level pertaining to the “other ego” or to any “other egos” whatever — that is: to egos excluded from my own concrete being (from me as the “primordial ego”). In connexion with that and, indeed, motivated by it, there occurs a universal superaddition of sense to my primordial world, whereby the latter becomes the appearance “of” a determinate “Objective” world, as the identical world for everyone, myself included. Accordingly the intrinsically first other (the first “non-Ego”) is the other Ego.

In connexion with that and, indeed, motivated by it, there occurs a universal superaddition of sense to my primordial world, whereby the latter becomes the appearance “of” a determinate “Objective” world, as the identical world for everyone, myself included. Accordingly the intrinsically first other (the first “non-Ego”) is the other Ego. And the other Ego makes constitutionally possible a new infinite domain of what is “other”: an Objective Nature and a whole Objective world, to which all other Egos and I myself belong.

Accordingly the intrinsically first other (the first “non-Ego”) is the other Ego. And the other Ego makes constitutionally possible a new infinite domain of what is “other”: an Objective Nature and a whole Objective world, to which all other Egos and I myself belong. This constitution, arising on the basis of the “pure” others (the other Egos who as yet have no worldly sense), is essentially such that the “others”-for-me do not remain isolated; on the contrary, an Ego-community, which includes me, becomes constituted (in my sphere of ownness, naturally) as a community of Egos existing with each other and for each other — ultimately a community of monads, which, moreover, (in its communalized intentionality) constitutes the one identical world.

And the other Ego makes constitutionally possible a new infinite domain of what is “other”: an Objective Nature and a whole Objective world, to which all other Egos and I myself belong. This constitution, arising on the basis of the “pure” others (the other Egos who as yet have no worldly sense), is essentially such that the “others”-for-me do not remain isolated; on the contrary, an Ego-community, which includes me, becomes constituted (in my sphere of ownness, naturally) as a community of Egos existing with each other and for each other — ultimately a community of monads, which, moreover, (in its communalized intentionality) constitutes the one identical world. In this world all Egos again present themselves, but in an Objectivating apperception with the sense “men” or “psychophysical men as worldly Objects”.

Key Concepts

• Constitution of the existence-sense, “Objective world”, on the basis of my primordial “world”, involves a number of levels.
• As the first of these, there is to be distinguished the constitutional level pertaining to the “other ego” or to any “other egos” whatever — that is: to egos excluded from my own concrete being (from me as the “primordial ego”).
• In connexion with that and, indeed, motivated by it, there occurs a universal superaddition of sense to my primordial world, whereby the latter becomes the appearance “of” a determinate “Objective” world, as the identical world for everyone, myself included.
• Accordingly the intrinsically first other (the first “non-Ego”) is the other Ego.
• And the other Ego makes constitutionally possible a new infinite domain of what is “other”: an Objective Nature and a whole Objective world, to which all other Egos and I myself belong.
• the “others”-for-me do not remain isolated; on the contrary, an Ego-community, which includes me, becomes constituted (in my sphere of ownness, naturally) as a community of Egos existing with each other and for each other — ultimately a community of monads, which, moreover, (in its communalized intentionality) constitutes the one identical world.

Context

Early part of §49, where Husserl lays out the first level in the intentional explication of experiencing what is other and connects the constitution of alter egos, pure of worldly sense, to the emergence of an Ego-community and the one identical Objective world.