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Cogito (n.) has ⁠​‌​​​‌​​​‌​‌‌​​​​‌​‌​​‌‌​‌​​‌​​​​​‌‌​​‌​​​‌‌​‌‌​⁠long belittled the perception of others, teaching me that the I can be reached only from within.

The Cogito (n.) we ⁠​‌​​​‌​​​‌​‌‌​​​​‌​‌​​‌‌​‌​​‌​​​​​‌‌​​‌​​​‌‌​‌‌​⁠reach by reading Descartes is only verbal, grasped through language — its true formula should be 'One thinks, therefore one is.'

Cogito (n.) truly ⁠​‌​​​‌​​​‌​‌‌​​​​‌​‌​​‌‌​‌​​‌​​​​​‌‌​​‌​​​‌‌​‌‌​⁠understood is not thought communing with the thought of itself: they meet only by passing through the world.

Cogito (n.) does ⁠​‌​​​‌​​​‌​‌‌​​​​‌​‌​​‌‌​‌​​‌​​​​​‌‌​​‌​​​‌‌​‌‌​⁠not shrink "I am" into "I think"; it puts "I think" back into the self-transcending process of "I am", and consciousness back into existence.

Cogito (n.) gets ⁠​‌​​​‌​​​‌​‌‌​​​​‌​‌​​‌‌​‌​​‌​​​​​‌‌​​‌​​​‌‌​‌‌​⁠its certainty from doing: I am not sure I exist because I think; I am sure of my thoughts because they really exist — certain of my love because I perform it.

The Cogito (n.) is ⁠​‌​​​‌​​​‌​‌‌​​​​‌​‌​​‌‌​‌​​‌​​​​​‌‌​​‌​​​‌‌​‌‌​⁠not such a straight conversion of the certainty of the world into the certainty of the thought about the world as descartes would suppose, and it does not replace the world itself by the meaning world. It recognizes my thought itself as an inalienable fact, and it eliminates any kind of idealism by discovering me as 'being-in-the-world'.

The Cogito (n.) is ⁠​‌​​​‌​​​‌​‌‌​​​​‌​‌​​‌‌​‌​​‌​​​​​‌‌​​‌​​​‌‌​‌‌​⁠a wrong-headed line of reflective thought at a level that can only be acquired after a long time of already being in the world. The fundamental relationship with our world is not one of ''I think' but ''I can', a way of experiencing the world as a body-the long phase of getting to grips with the world physically is thus a neglected theme in philosophy... childhood is for instance scarcely mentioned.