of the other permits him to say 'ego' as I do; and this is why he is Other, and not a stone, or a being without speech in my real economy.
The actual intersubjective dynamics of the Ipili (Porgeran and Paiela) egoity
, both interpersonal and intra-cosmic, their subjective experience of themselves and their sky earth bound cosmic existence is not given a shred of documentary evidence in any of the published ethnographies.
identity as a state of perfect egoity (purnahamta) and in the Tantrasara
empowered, divine first-person egoity (Lawrence 2008b).
46) Nishitani, one of Nishida's students, further developed this idea of absolute nothingness, especially in his book Religion and Nothingness, wherein he presented it as the end result of a dialectical process in which the human being moves from egoity
to nihility (relative nothingness) to finally emptiness or absolute nothingness.
It will suffice to say that in this discursive field the problematic of any 'other', as of the 'self', is occluded by the egoity
of the practitioners whose centricity is caught in the institutional collective mirroring which determines their 'inscriptive strategies' and motivates their 'agency'.
This self-picturing just as much appositely conveys the narcissistic strength of his adult egoity
as it echoes the kind of intense libidinal projection that must have enveloped him when he, as a little boy, in the wake of his pigs' first litter, became smitten by the power of his procreativity.
She has been strengthened by the spirit and her mother was to continue to subsist as a well assimilated nourishment for her own egoity
As we shall presently see, his feminine self-circuity, the primary narcissistic core of his egoity
, has a critical significance in his pursuit of gambling (laki).
The ego and the derivations egoic, egoity
, stress the irreducible primary, bodily sphere of the human experiential field and its constitution qua the dialectics of the body ego (Fleiss 1956, 1961) and its maternal envelopment (Klein 1932; Neumann 1954; Mahler, Pine, and Bergman 1975; Lacan 1977; Stem 1985).
Every concrete Yagwoia egoity
is inhabited by and feeds off this archetypal dimension of his/her self and embodiment.
The melancholic beauty of this passage masks the defensive narcissism of its author who in the earliest moments of separation from the object of his ethnographic knowledge, and which as such is bound to the sphere of the ethographer's egoity
and frustrated self-totalisation, has to turn the living reality into the ideal finitude of memories.