Is the participation of women in roles previously occupied by men a structural problem of feminism, because women become conservative of existing structures instead of radically changing them?
Does self have a gender? The self is a reflection of the absolute. In my opinion, Freud's The Ego and The Id distinguishes between what is mental and what is real. In my experience, to know oneself is to witness the oneness of the self and the not-self. The self is independent of what has happened in the past and what will happen in the future. To negate the self is to negate everything. The self and the not-self are interdependent for their essence. The self identifies the objects of its desires in the external world to switch on or off the patterns of attachment. To identify the self as divisions of the whole is problematic because it is to deliberately split a personality or character whose logical essence is non-dual. Therefore, beyond divisions and categories, the self is driven to attain an essence that enacts under different conditions with logical coherence. The existence of the self undoubtedly precedes its essence, because the self experiences phenomena through a priori conceptions memorised by it externally. These schemas argue for Darwinian determinism by living out their causes and effects (actions) genetically.
I think that when Freud claims the character of the ego is a precipitate of abandoned object-cathexes and contains a record of past object choices, it can be interpreted that suppressed desires constitute the unconscious. The unconscious can potentially become conscious. Absolutes negated within reason stay unconscious. Freud defines the ego as the coherent organisation of mental processes. Therefore, we must look for signs of unity between the subject and the object. For example, can we say that overthinking and overwhelming sensations must be noted as the repressed unconscious becoming conscious? For Freud, I think, the Id is the awareness of consciousness rising out of the unconscious.
All the external world is in a state of potential consciousness. A priori knowledge is the lens through which the self perceives phenomena. The investigation of the self by the self is an absolute negation of the not-self. Self is an experience of the unity of space and time through the lens of a priori knowledge. The ego must be the conditioned character of the self, which shapes the first impression of all experiences, conscious or unconscious. The ego reasons with the ideals to judge and understand the unconscious self relative to the phenomenon rising in the external world or the not-self. When the ego is unable to attain its ideal or live up to religious, universally legal, and altruistic moral codes, it feels discontent because it is afraid of crimes and punishment. Once discontent, it feels guilty because failure renders it incompetent and insignificant. This drive towards an ideal, to live or to die, is its ultimate drive to attain the ideal that is undiscovered, maybe even unconscious. The self does not know any road other than the one that leads to self-realisation.
The point is that the pursuit of self-awareness must be rational and not empirical. Causes and effects cause the movement of the self. Through causes and effects, the self leaves its residue on the not-self, making progression and regression necessary characteristics of its essence. Therefore, the self must be a rational being.
Is there a self? The external world may be considered as the not-self. To identify the self, let us ask to what might the self desire to attach itself? To be self-aware, the self must desire to attach itself to itself, and not to the not-self. Consequently, in attaching to the not-self, the self detaches itself from itself. If the internal world of the self is ideal or absolute, and the external world or the not-self cannot be its ideal, the self, which is the confluence of the experiencer and the experienced, is capable of experiencing both an impermanent non-ideal real and permanent mental or unconscious, since the self is where and when conditions of space and time intersect. Irrespective of the character of the self, to enquire about the self is to enquire about consciousness. Memories are stored in the body. To identify the self with reference to the not-self, which is constantly changing because of the experience of space and time, might be invalid. The self cannot be differentiated because it interprets rational and empirical knowledge in unity with conditions of space and time. Therefore, in my opinion, to locate the logical series of causes and effects inflicted by the self upon itself through the conditional unities of space and time must be a valid method of its description.
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