lute nature, consequently anti-subjectivism rejects the idea that the subject is an absolute, non-relative entity. Hägerström’s conclusion is thus that there cannot exist such a thing as an “absolute” subject in the idealistic (the subjectivistic) meaning of the concept. Furthermore, Hägerström’s non-subjectivistic view refrains from any attempt to absolutify consciousness, or to absolutify the subject in any (subjectivistic or objectivistic) manner. The reason why Hägerström draws this conclusion lies in the analysis of the nature of empirical self-consciousness, according to which the false grounds for the absolutization of consciousness are revealed. In this respect it must be added that since idealism is based upon the absolutization of consciousness, then Hägerström’s refutation makes the epistemological assumption of idealism (namely that the subject is epistemologically absolute) impossible to maintain. The objective of Till analysen af det empririska själfmedvetandet was to lay the groundwork for a non-subjectivistic theory of philosophy. Hägerström directs this attack at the main gate of subjectivism, namely the empirical self-consciousness’ tendency to set itself up as the epistemological and ontological norm for philosophy, and carries the attack through by means of a psychological, empirical analysis of empirical self-consciousness.This, incidentally, brings us back to the introductory remarks to Till analysen af det empiriska själfmedvetandet where Hägerström comments on the relationship between psychology and philosophy and expresses what constitutes a leading principle of his philosophy - the necessity that philosophy defers to objective facts.111 Accordingly, if empirical investigations disprove the theories of philosophy, then philosophical theories must adapt themselves to empirical data rather than adapting empirical data to philosoa ca l l f o r s c i e n t i f i c p u r i t y 203 3. 1 obj ect ive s : the groundwork of a non-subj ect ivi st ic theory of phi losophy 111 Cf. ibid., p. 3.
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