only the psychological premisses of idealism been properly analyzed by idealists themselves, then this chain of faulty logic would have been broken, and the errors of idealism would not have been returned to empirical psychology. Idealism is thus nothing but a reflection of the inherent tendency of “natural consciousness” to construct false as well as premature judgments and propositions about reality,106 thereby expressing a string of false and premature judgments mainly manifesting themselves in the inherent tendency of “self consciousness” to anthropomorphicate sensual reality, whereupon the “self ”, the subject, becomes identical with reality as well as cognition.107 If Hägerström’s theory of judgments (acts predicating the objective reality of some state of affairs) is maintained, then the tendency of “natural consciousness” to misconstrue reality’s nature necessitates the conclusion that the cornerstones of idealism are invalid.108 In order to reveal the real causal relationship between the judgment of natural consciousness and idealism one must first discover and reveal the elements that have been confused in the sensible self-consciousness, which in turn will help to expose the confusion of thought that haunts idealism.109 In this part Logren’s analysis of Hägerström’s philosophy is thus fully consistent with the concluding remarks of Till analysen af det empiriska själfmedvetandet where Hägerström writes: “Any assertion of the absolute primacy of the subject has its basis in the absolutism of consciousness, of which the self-consciousness is the cause. But the opposite opinion cannot fully assert itself unless it understands the motives of its opponent.”110 Hägerström’s remarks imply that the opposite of subjectivism denies the subject’s absop a r t i i i , c h a p t e r 3 202 106 Logren, Huvuddragen, p. 330. 107 Hägerström, Till analysen, pp. 78-79. 108 Cf. Logren, Huvuddragen, p. 330. 109 Ibid. 110 Hägerström, Till analysen, p. 106.My translation. Swedish:“Allt slags häfdande af subjektets absoluthet har sin stödjepunkt i den absolutifiering af medvetandet, som själfmedvetandet vållar. Men den motsatta åskådningen kan icke fullt häfda sig utan att förstå motståndarens motiver.”
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