Cogito-in-philosophy

The word 'cogito' itself is the Present indicative ACTIVE from a latin infinitive 'cogilare' - to think (to comprehend). «I think».

From Descartes's times it means a special principle or even a separate substance (at Descartes), connected with specificity of consciousness. Adherents of the cogito concept usually emphasize any absence of smooth transition, - even by means of a series of reflections of a various degree, - between presence of the facts and their comprehension.

Let's assume that, having glanced in a wood, I have felt fear. But here, suddenly - I have realized this fear. From the point of cogito's view the fact of comprehension considerably changes all the situation. Regardless of my treating of this comprehension - to try to overcome the fear or to follow its voice, - it is available and - as will tell then Xavier Zubiri - opens to me the reality.

Pascal spoke that if suddenly there will befall on me all the Universe I all equally shall above it because it does not know that it wishes to destroy me, but I do know, I have cogito.

Leibniz tried then to expose cogito only as a high degree of apperception, unlike of not clear perceptions.

However in XX century there was Husserl who has returned to idea of cogito. Husserl considered that, by having recorded the concept of cogito, Descartes has made an important opening, but, unfortunately, has not made of it any appropriate conclusions and consequently has hastened to enter into his philosophy practically scholastic metaphysical concepts ('God', 'truth' etc.), with what he has betraid the idea of rootless (without pre-conditions) philosophy and has evaded from his own traced before way. Just cogito, being an axiomatic "throne" of his 'transcendental subject', becomes a core of Husserl's philosophical system.