Is ego a word

Asked by: Ms. Danyka Kessler PhD

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(31 votes)

Ego is the Latin word for «I.» So if a person seems to begin every sentence with «I», it’s sometimes a sign of a big ego. … The rest of us generally use ego simply to mean one’s sense of self-worth, whether exaggerated or not. When used in the «exaggerated» sense, ego is almost the same thing as conceit.

What does ego mean example?

Ego is defined as the view that a person has of himself. An example of ego is the way that you look at yourself. An example of ego is thinking you are the smartest person on earth. noun.

Is ego a good word?

Although the word ego often carries a negative connotation — as in egocentric or egotistical — in actuality, the ego has both positive and negative aspects. From the positive perspective, ego simply means a solid, healthy and strong sense of self. Ego in this regard is essential in business.

Is an ego Bad?

There is nothing wrong with having an ego — there is nothing wrong with feeling important — but the ego needs to be regulated. The problems arise when it affects your decision making, your mood, or it turns you into a victim, an underdog, or it makes you feel superior to others in order to justify your behaviour.

How do you know if you have ego?

If you’re trying to find ways to justify your actions, even though you know that you’re wrong, this may be a sign that you have an ego problem. Have you ever gotten into an argument where you won’t stop until you say the last words? You get angry or your feelings are hurt when things don’t go your way?

27 related questions found

Last Updated: January 30, 2022 | Author: Leroy Roberts

Is ego Greek or Latin?

Ego is the Latin word for “I.” So if a person seems to begin every sentence with “I”, it’s sometimes a sign of a big ego.

Where did the word ego come from?

The word ego comes from the Latin word meaning“I.” When Freud developed psychoanalytic theory, he used the German word es to describe the part of the self that is responsible for decision making. Freud’s English translator chose the word ego.

What is the ancient Greek word for self?

Ancient Greek

Contraction of ἕο (héo, “him”) +‎ αὐτοῦ (autoû, “self”).

What does the Greek word EIMI mean?

The Greek verb eimimeans “to be”, and like the English word “to be”, it is one of the most common words in the language. In the chapter on verbs, we also introduced terms like “first person singular”, which means “I”, and “first person plural”, which means “we”. …

Is pride and ego the same thing?

The key difference between ego and pride is that ego is a sense of self-importance which can lead to arrogance whereas pride is a sense of satisfaction. The words ego and pride are so close in meaning and so interrelated that sometimes it becomes difficult to differentiate between them.

Who invented the ego?

The concept of the ego, as we know it, was first formulated in 1923 by Freud in his landmark work, The Ego and the Id. In this book, he defined the human mind as divided into three distinct components: the superego, the ego, and the id.

How do you pronounce the Greek word EIMI?

What language did the Jesus speak?

Most religious scholars and historians agree with Pope Francis that the historical Jesus principally spoke a Galilean dialect of Aramaic. Through trade, invasions and conquest, the Aramaic language had spread far afield by the 7th century B.C., and would become the lingua franca in much of the Middle East.

How do you say I am in Hebrew?

Last Updated:
12 Apr 2023
— Updated example sentences

Ego is a Latin word meaning «I», which is related to the Greek word «Εγώ (Ego)» meaning «I», often used in English to indicate the «self», «identity» or other related concepts. Definitions and relations of such an entity to the world in various psychological models of religious, spiritual, scientific and medical traditions can vary significantly. It is one of three aspects of the human psyche, along with the id and super-ego in the psychological models of Sigmund Freud.

Alphabetized by author or source

A · B · C · D · E · F · G · H · I · J · K · L · M · N · O · P -Q · R · S · T · U · V · W · X · Y · Z · See also · External links

A[edit]

• Every autobiography is concerned with two characters, a Don Quixote, the Ego, and a Sancho Panza, the Self.
  • W. H. Auden, The Dyer’s Hand (1962), pt. 3, «Hic et Ille«, sect. b

B[edit]

• Der ursprünglichen Walten des „Selbst“-Erhaltungstriebs haftet das w:de:Ichbewusstsein ebenso wenig an wie dem der anderen Triebe; nicht das Ich will sich da fortpflanzen, sondern der Leib, der noch von keinem Ich weiß.
  • The original drive for “self”-preservation is no more accompanied by any I-consciousness than any other drive. What wants to propagate itself is not the I but the body that does not yet know of any I.
    • Martin Buber, I and Thou, W. Kaufmann, trans. (1970), p. 73

C[edit]

• I took some bad acid in November of 1965, and the after effect left me crazy and helpless for six months. My mind would drift into a place that was very electrical and crackly, filled with harsh, abrasive, low grade, cartoony, tawdry carnival visions. There was a nightmarish mechanical aspect to everyday life. My ego was so shattered, so fragmented that it didn’t get in the way during what was the most unself-conscious period of my life. I was kind of on automatic pilot and was still constantly drawing. Most of my popular characters — Mr. Natural, Flaky Foont, Angelfood McSpade, Eggs Ackley, The Snoid, The Vulture Demonesses, Av’ n’ Gar, Shuman the Human, the Truckin’ guys, Devil Girl—all suddenly appeared in the drawings in my sketchbook in this period, early 1966. Amazing! I was relieved when it was finally over, but I also immediately missed the egoless state of that strange interlude.
  • Robert Crumb, in his sketchbook (28 March 1998), reproduced in The R. Crumb Handbook (2005) by Robert Crumb and Peter Poplaski, p. 372p. 132

• To be fully alive is a stupendous struggle! We want the rewards without the struggle — a fatal error! … No such thing as an easy life! Everybody has a hard time … struggle or die! To find out what’s really going on it’s necessary to get around the ego … an art requiring persistent and determined effort … Me, me, me… myself & I … oh no!!! Trapped in my stupid self!
  • Robert Crumb, in his sketchbook (28 March 1998), reproduced in The R. Crumb Handbook (2005) by Robert Crumb and Peter Poplaski, p. 372

D[edit]

• Q: How do you define ego? A: Ego is life. To keep the body’s existence is ego. It is the part of the mind which identifies a creature with the world. Ego self tells you , “This is my body,” and also tells you, “This is my Self.” It connects the two.
  • Baba Hari Dass, Silence Speaks, 1977, p.15; Sri Rama Publishing, Santa Cruz, CA; 1st ed.
• Just like pure water poured in a dirty cup becomes dirty, similarly the pure ego rooted in the impure mind becomes impure ego.
  • Baba Hari Dass, The Path to Enlightement is not a Highway, 1996, Sri Rama Publishing, Santa Cruz, CA; Ego, p.49
• The ego has no form and no particular center of existence. It pervades the mind, intellect, senses, and the body as ‘I am’.
  • Baba Hari Dass, The Path to Enlightement.., p.65
• Q: How do I know about the ego: can it be our friend? A: More than a friend, it is our life. Ego works through mind, intellect, and senses. Its field of activity is desires and attachments (instruments)… but one who wants to get liberated from the cycle of birth and death, then the ego should be separated from its instruments.
  • Baba Hari Dass, Mount Madonna Messenger, Watsonville, CA, June 24, 2016.
• Q: Is it possible for us to identify with the Self rather than the ego? A: Without knowing the ego, we can’t even touch the Self.
  • Baba Hari Dass, Mount Madonna Messenger, Watsonville, CA, August 5, 2016.

E[edit]

F[edit]

• The ego is not master in its own house.
  • Sigmund Freud, in A Difficulty in the Path of Psycho-Analysis (1917)

• It is easy to see that the ego is that part of the id which has been modified by the direct influence of the external world.
  • Sigmund Freud, in The Ego and the Id (1923)

• The ego represents what we call reason and sanity, in contrast to the id which contains the passions.
  • Sigmund Freud, in The Ego and the Id (1923)

• Towards the outside, at any rate, the ego seems to maintain clear and sharp lines of demarcation. There is only one state — admittedly an unusual state, but not one that can be stigmatized as pathological — in which it does not do this. At the height of being in love the boundary between ego and object threatens to melt away. Against all the evidence of his senses, a man who is in love declares that «I» and «you» are one, and is prepared to behave as if it were a fact.
  • Sigmund Freud, in Civilization and Its Discontents (1929), Ch. 1, as translated by Joan Riviere (1961)

• One might compare the relation of the ego to the id with that between a rider and his horse. The horse provides the locomotor energy, and the rider has the prerogative of determining the goal and of guiding the movements of his powerful mount towards it. But all too often in the relations between the ego and the id we find a picture of the less ideal situation in which the rider is obliged to guide his horse in the direction in which it itself wants to go.
  • Sigmund Freud, in New Introductory Lectures on Psychoanalysis (1932), Lecture 31 : The Anatomy of the Mental Personality

• Where id is, there shall ego be.
  • Sigmund Freud, in New Introductory Lectures on Psychoanalysis (1932), Lecture 31 : The Anatomy of the Mental Personality

G[edit]

H[edit]

• Of greatest significance to me has been the insight that I attained as a fundamental understanding from all of my LSD experiments: what one commonly takes as «the reality,» including the reality of one’s own individual person, by no means signifies something fixed, but rather something that is ambiguous — that there is not only one, but that there are many realities, each comprising also a different consciousness of the ego.
  One can also arrive at this insight through scientific reflections. The problem of reality is and has been from time immemorial a central concern of philosophy. It is, however, a fundamental distinction, whether one approaches the problem of reality rationally, with the logical methods of philosophy, or if one obtrudes upon this problem emotionally, through an existential experience. The first planned LSD experiment was therefore so deeply moving and alarming, because everyday reality and the ego experiencing it, which I had until then considered to be the only reality, dissolved, and an unfamiliar ego experienced another, unfamiliar reality. The problem concerning the innermost self also appeared, which, itself unmoved, was able to record these external and internal transformations.
  Reality is inconceivable without an experiencing subject, without an ego. It is the product of the exterior world, of the sender and of a receiver, an ego in whose deepest self the emanations of the exterior world, registered by the antennae of the sense organs, become conscious. If one of the two is lacking, no reality happens, no radio music plays, the picture screen remains blank.
  • Dr. Albert Hofmann, in LSD : My Problem Child (1980), Ch. 11 : LSD Experience and Reality

• Ego and the outer world are separated in the normal condition of consciousness, in everyday reality; one stands face-to-face with the outer world; it has become an object. In the LSD state the boundaries between the experiencing self and the outer world more or less disappear, depending on the depth of the inebriation. Feedback between receiver and sender takes place. A portion of the self overflows into the outer world, into objects, which begin to live, to have another, a deeper meaning. This can be perceived as a blessed, or as a demonic transformation imbued with terror, proceeding to a loss of the trusted ego. In an auspicious case, the new ego feels blissfully united with the objects of the outer world and consequently also with its fellow beings. This experience of deep oneness with the exterior world can even intensify to a feeling of the self being one with the universe. This condition of cosmic consciousness, which under favorable conditions can be evoked by LSD or by another hallucinogen from the group of Mexican sacred drugs, is analogous to spontaneous religious enlightenment, with the unio mystica. In both conditions, which often last only for a timeless moment, a reality is experienced that exposes a gleam of the transcendental reality, in which universe and self, sender and receiver, are one.
  • Dr. Albert Hofmann, in LSD : My Problem Child (1980), Ch. 11 : LSD Experience and Reality

I[edit]

J[edit]

• The dream is the small hidden door in the deepest and most intimate sanctum of the soul, which opens to that primeval cosmic night that was soul long before there was conscious ego and will be soul far beyond what a conscious ego could ever reach.
  • Carl Jung, in The Meaning of Psychology for Modern Man (1934)

K[edit]

L[edit]

• The Satanist believes in complete gratification of his ego. Satanism, in fact, is the only religion which advocates the intensification or encouragement of the ego. Only if a person’s own ego is sufficiently fulfilled, can he afford to be kind and complimentary to others, without robbing himself of his self-respect. We generally think of a braggart as a person with a large ego; in reality, his bragging results from a need to satisfy his impoverished ego.
  • Anton LaVey, in The Satanic Bible (1969)

• ALL religions of a spiritual nature are inventions of man. He has created an entire system of gods with nothing more than his carnal brain. Just because he has an ego, and cannot accept it, he has to externalize it into some great spiritual device which he calls «God».
  • Anton LaVey, in The Satanic Bible (1969)

• Religionists have kept their followers in line by suppressing their egos. By making their followers feel inferior, the awesomeness of their god is insured. Satanism encourages its members to develop a good strong ego because it gives them the self-respect necessary for a vital existence in this life. If a person has been vital throughout his life and has fought to the end for his earthly existence, it is this ego which will refuse to die, even after the expiration of the flesh which housed it.
  • Anton LaVey, in The Satanic Bible (1969)

M[edit]

• Step by step, let whatever happens happen. Real change will come when it is brought about, not by your ego, but by reality. Awareness releases reality to change you.
  • Anthony de Mello, in Awareness : The Perils and Oppurtunities of Reality (1992), edited by J. Francis Stroud, «Assorted Landmines», p. 148

• To those who seek to protect their ego true Peace brings only disturbance.
  • Anthony de Mello, in One Minute Nonsense (1992), p. 33

• One always treads with a joyful step when one has dropped the burden called the ego.
  • Anthony de Mello, in One Minute Nonsense (1992), p. 177

• I often say to my students, when they first come and they begin to feel the infiniteness, the joy and the deep peace, and they feel very happy, I say to them, Don’t just joyride. Be quiet. Be one with this. Know that this is beyond belief. This is direct experience. But because this is taking place in you, a storm is coming. And this storm is the storm of ego! The storm of ego is going to come to crush what you have discovered, to bring fear in you, to make you feel that you are making a mistake, to bring in states of confusion. And some of you may give in to that and run away, and feel, ‘No, I must not do this anymore!’ But I want to encourage you. This exercise, this ‘meditation’, you may call it, comes from the very core of your Self. It comes from the God-place in you. And this tendency to run comes from the negativity, the toxicity that we have picked up in life. That is going to come up as though it wants to ruin your Garden of Eden inside your heart. I am telling you ahead of time that all beings who awakened to their true nature experienced these types of resistance, this type of aggression from the mind.
  • Mooji, quoted in Guided Meditation with Mooji, MariSandra Lizzi, Medium, (12 Apr 2020)

N[edit]

O[edit]

• An unripe ego cannot be thrown, cannot be destroyed. And if you struggle with an unripe ego to destroy and dissolve it, the whole effort is going to be a failure. Rather than destroying it, you will find it more strengthened in new subtle ways. This is something basic to be understood: the ego must come to a peak, it must be strong, it must have attained an integrity — only then can you dissolve it. A weak ego cannot be dissolved.
  • Osho, in My Way : The Way of the White Clouds (1995)

P[edit]

• Campus speech codes, that folly of the navel-gazing left, have increased the appeal of the right. Ideas must confront ideas. When hurt feelings and bruised egos are more important than the unfettered life of the mind, the universities have committed suicide.
  • Camille Paglia, in No Law in the Arena : A Pagan Theory of Sexuality, in Vamps and Tramps : New Essays (1994), p. 51

• Kyle: You know what, Cartman? I believe you.

Cartman: You do?

Kyle: Yes, I believe that you believe you helped write that joke. That’s how people like you work! Your ego is so out of whack that it will do whatever it can to protect itself. And people with a messed up ego can do these mental gymnastics to convince themselves they’re awesome, when really, they’re just douchebags! [turns and leaves the bathroom]

• South Park/Season 13 Fishsticks written by Trey Parker

• The only reason why we are always thinking of our own ego is that we have to live with it more continuously than with anyone else’s.
  • Cesare Pavese, in «This Business of Living» (26 May 1938)

• Egocentrism in children clearly appears to be a simple continuation of solipsism in infants. Egocentrism, as we have seen, is not an intentional or even a conscious process. A child has no idea that he is egocentric. He believes everybody thinks the way he does, and this false universality is due simply to an absence of the sense of limits on his individuality. In this light, egocentrism and solipsism are quite comparable: both stem from the absence or the weakness of the sense of self.
  • Jean Piaget, in The First Year of Life of the Child (1927), «The Egocentrism of the Child and the Solipsism of the Baby», as translated by Howard E. Gruber and J. Jacques Vonèche

• Every observer has noted that the younger the child, the less sense he has of his own ego. From the intellectual point of view, he does not distinguish between external and internal, subjective and objective. From the point of view of action, he yields to every suggestion, and if he does oppose to other people’s wills — a certain negativism which has been called «the spirit of contradiction» — this only points to his real defenselessness against his surroundings. A strong personality can maintain itself without the help of this particular weapon.
  • Jean Piaget, in The Moral Judgment of the Child (1932), Ch. 1 : The Rules of the Game, § 8 : Conclusions : Motor Rules and the Two Kinds of Respect

• Egocentrism in so far as it means confusion of the ego and the external world, and egocentrism in so far as it means lack of cooperation, constitute one and the same phenomenon. So long as the child does not dissociate his ego from the suggestions coming from the physical and from the social world, he cannot cooperate, for in order to cooperate one must be conscious of one’s ego and situate it in relation to thought in general. And in order to become conscious of one’s ego, it is necessary to liberate oneself from the thought and will of others. The coercion exercised by the adult or the older child is therefore inseparable from the unconscious egocentrism of the very young child.
  • Jean Piaget, in The Moral Judgment of the Child (1932), Ch. 2 : Adult Constraint and Moral Realism

• There is little mysticism without an element of transcendence, and conversely, there is no transcendence without a certain degree of egocentrism. It may be that the genesis of these experiences is to be sought in the unique situation of the very young child in relation to adults. The theory of the filial origin of the religious sense seems to us singularly convincing in this connection.
  • Jean Piaget, in The Moral Judgment of the Child (1932), Ch. 2 : Adult Constraint and Moral Realism

• As long as the child remains egocentric, truth as such will fail to interest him and he will see no harm in transposing facts in accordance with his desires.
  • Jean Piaget, in The Moral Judgment of the Child (1932), Ch. 2 : Adult Constraint and Moral Realism

Q[edit]

R[edit]

• This māyā, that is to say, the ego, is like a cloud. The sun cannot be seen on account of a thin patch of cloud; when that disappears one sees the sun. If by the grace of the guru one’s ego vanishes, then one sees God.
  • Ramakrishna, as quoted in The Gospel of Sri Ramakrishna (1942) as translated by Swami Nikhilananda, p. 169
  • Variant:
  • The sun can give heat and light to the whole world, but he cannot do so when the clouds shut out his rays. Similarly as long as egotism veils the heart, God cannot shine upon it.
    • As quoted in Sayings of Sri Ramakrishna (1960), p. 99

• The waves belong to the Ganges, not the Ganges to the waves. A man cannot realize God unless he gets rid of all such egotistic ideas as «I am such an important man» or «I am so and so». Level the mound of «I» to the ground by dissolving it with tears of devotion.
  • Ramakrishna, as quoted in The Gospel of Sri Ramakrishna (1942) as translated by Swami Nikhilananda, p. 385

• As a piece of rope, when burnt, retains its form, but cannot serve to bind, so is the ego which is burnt by the fire of supreme Knowledge.
  • Ramakrishna, as quoted in Sayings of Sri Ramakrishna (1960), p. 132

• I love you, Dominique. As selfishly as the fact that I exist. As selfishly as my lungs breath air. I breathe for my own necessity, for the fuel of my body, for my survival. I’ve given you not my sacrifice or my pity, but my ego and my naked need. This is the only way you can wish to be loved. This is the only way I can want you to love me.
  • Ayn Rand, in The Fountainhead (1943), Part II, Howard Roark

• The ability to say ‘Yes’ or ‘No’ is the essence of all ownership. It’s your ownership of your own ego. Your soul, if you wish. Your soul has a single basic function — the act of valuing. ‘Yes’ or ‘No,’ ‘I wish’ or ‘I do not wish.’ You can’t say ‘Yes’ without saying ‘I.» There’s no affirmation without the one who affirms. In this sense, everything to which you grant your love is yours.
  • Ayn Rand, in The Fountainhead (1943), Part IV

• The first right on earth is the right of the ego.
  • Ayn Rand, in The Fountainhead (1943), Part IV

• You can fake virtue for an audience. You can’t fake it in your own eyes. Your ego is your strictest judge, they run from it. They spend their lives running.
  • Ayn Rand, in The Fountainhead (1943), Part IV

• As poles of good and evil, he was offered two conceptions: egoism and altruism. Egoism was held to mean the sacrifice of others to self. Altruism — the sacrifice of self to others. This tied man irrevocably to other men and left him nothing but a choice of pain: his own pain borne for the sake of others or pain inflicted upon others for the sake of self. … Man was forced to accept masochism as his ideal — under the threat that sadism was his only alternative.
  • Ayn Rand, in The Fountainhead (1943), Part IV

• The waking consciousness, dear friends, is not the ego. The ego is only that portion of the waking consciousness that deals with physical manipulation.
  • Jane Roberts, in The Seth Material (1970), p. 211

• Let us also recall the ancient times when, in spite of the fact that masculine egoism always attempted to suppress the achievements of women, there were always some illumined minds that did not submit to this shameful weakness.
  • Helena Roerich, in Letters of Helena Roerich II, (9 August 1937)

S[edit]

• Illusions will not last. Their death is sure, and this alone is certain in their world. It is the ego’s world because of this. What is the ego? But a dream of what you really are. A thought you are apart from your Creator and a wish to be what He created not. It is a thing of madness, not reality at all. A name for namelessness is all it is. A symbol of impossibility; a choice for options that do not exist… The ego’s unreality is not denied by words nor is its meaning clear because its nature seems to have a form. Who can define the undefinable? And yet there is an answer even here. We cannot really make a definition for what the ego is, but we can say what it is not. And this is shown to us with perfect clarity. It is from this that we deduce all that the ego is. Look at its opposite and you can see the only answer that is meaningful. The ego’s opposite in every way, – in origin, effect and consequence – we call a miracle. And here we find all that is not the ego in the world. Here is the ego’s opposite and here alone we look on what the ego was. For here we see all that it seemed to do, and cause and its effects must still be one. Where there was darkness now we see the light. What was the ego? What the darkness was. Where was the ego? Where the darkness was.
  • Helen Schucman in A Course in Miracles Preface vi-vii, (1976)

• The ego believes that to accomplish its goal is happiness… Recognize only that the ego’s goal, which you have pursued quite diligently, has merely brought you fear, and it becomes difficult to maintain that fear is happiness. Upheld by fear, this is what the ego would have you believe. p. 10
  • Helen Schucman in A Course in Miracles (1976)

• Consciousness, the level of perception, was the first split introduced into the mind after the separation, making the mind a perceiver rather than a creator. Consciousness is correctly identified as the domain of the ego. The ego is a wrong-minded attempt to perceive yourself as you wish to be, rather than as you are. Yet you can know yourself only as you are, because that is all you can be sure of. Everything else is open to question. p 16
  • Helen Schucman, A Course in Miracles, (1976)

• You can speak from the spirit or from the ego, as you choose. If you speak from spirit you have chosen to «Be still and know that I am God.» These words are inspired because they reflect knowledge. If you speak from the ego you are disclaiming knowledge instead of affirming it, and are thus dis-spiriting yourself. Do not embark on useless journeys, because they are indeed in vain. The ego may desire them, but spirit cannot embark on them because it is forever unwilling to depart from its Foundation… The ego is afraid of the spirit’s joy, because once you have experienced it you will withdraw all protection from the ego, and become totally without investment in fear. Your investment is great now because fear is a witness to the separation, and your ego rejoices when you witness to it. Leave it behind! Do not listen to it and do not preserve it. Listen only to God, Who is as incapable of deception as is the spirit He created. Release yourself and release others. Do not present a false and unworthy picture of yourself to others, and do not accept such a picture of them yourself.
  • Helen Schucman in A Course in Miracles, Chapter 4: The Illusions of the Ego (1976)

• The distractions of the ego may seem to interfere with your learning, but the ego has no power to distract you unless you give it the power to do so… The ego’s voice is an hallucination. You cannot expect it to say «I am not real.» Yet you are not asked to dispel your hallucinations alone. You are merely asked to evaluate them in terms of their results to you. If you do not want them on the basis of loss of peace, they will be removed from your mind for you… Every response to the ego is a call to war, and war does deprive you of peace. Yet in this war there is no opponent. This is the reinterpretation of reality that you must make to secure peace, and the only one you need ever make. Those whom you perceive as opponents are part of your peace, which you are giving up by attacking them. How can you have what you give up? You share to have, but you do not give it up yourself.
  • Helen Schucman in A Course in Miracles, Chapter 8. The Journey Back (1976)

• Bourgeois morality tries to maintain an illusion of altruism, whereas in all other areas bourgeois thinking has long since assumed a theoretical as well as an economic egocentrism.’
  • Peter Sloterdijk, in Critique of Cynical Reason (1983), as translated by M. Eldred (1987), p. 45

• Psychologically speaking, enlightenment always meant an advance in the training of mistrust — in the construction of an ego concerned about self-assertion and control of reality. Freud’s methodology can be summarized, in a way, as the attempt to keep the path to the unconscious open without using hypnosis. One may consider whether, in Freud’s procedure, a finesse born of mistrust is not at work.
  • Peter Sloterdijk, in Critique of Cynical Reason (1983), as translated by M. Eldred (1987), p. 47

• The subject of a radical ego enlightenment cannot be socially identified with certainty — even though the procedures of this enlightenment are anchored in reality.
  In this point, the majority of societies seem to strive for a conscious nonenlightenment.
  • Peter Sloterdijk, in Critique of Cynical Reason (1983), as translated by M. Eldred (1987), p. 60

• Crosswise to all political fronts, it is the “ego” in society that offers the most resolute resistance against the decisive enlightenment. Scarcely anyone will put up with radical self-reflection on this point, not even many of those who regard themselves as enlighteners.
  • Peter Sloterdijk, in Critique of Cynical Reason (1983), as translated by M. Eldred (1987), p. 60

• As the political ego strives for hardness and agility, it is trained in the way of seeing of generals and diplomats: reconnoiter the terrain; coldly consider the given circumstances; survey the numbers; tack as long as necessary; strike as soon as the time is right. … In this cold romanticism of grand strategic overviews, the political camps of the Left and the Right are quite close to each other. These realpolitik ways of thinking now penetrate down to the person on the street. This «sovereign» thinking, borrowed stateman’s optics and general’s disposition work on posturingly, even in the minds of the impotent. The principal psychopolitical model of the coming decades is the ‘cothinking’ cog in the machinery.
  • Peter Sloterdijk, in Critique of Cynical Reason (1983), as translated by M. Eldred (1987), p. 470

• Nowhere does an ego experience it-«self» in modern scientific knowledge. Where this ego still bends over itself, with its obvious tendency to a worldless inwardness, it leaves reality behind. Thus, for present-day thinking, inwardness and outwardness, subjectivity and things, have been split into «alien worlds»; at the same time, the classical premise of philosophizing falls away. «Know thyself» has long since been understood by modern people as an invitation to an ego trip for an escapist ignorance. Modern reflection expressly renounces any competency in embedding subjectivities without rupture into objective worlds. What it uncovers is rather the gulf between both.
  • Peter Sloterdijk, in Critique of Cynical Reason (1983), as translated by M. Eldred (1987), p. 537

• Everything which the ego is able to unfold within itself must give birth to love.
  • Rudolf Steiner, in An Outline of Occult Science, p. 401, (1922)

• To have ego means to believe in your own strength. And to also be open to other people’s views. It is to be open, not closed. So, yes, my ego is big, but it’s also very small in some areas. My ego is responsible for my doing what I do — bad or good.
  • Barbra Streisand, in an interview in Playboy (1977), as quoted in No Glass Slipper : Surviving and Conquering Painful Life Experiences (2006), p. 32

T[edit]

• You can always cope with the present moment, but you cannot cope with something that is only a mind projection — you cannot cope with the future. Moreover, as long as you are identified with your mind, the ego runs your life, as I pointed out earlier. Because of its phantom nature, and despite elaborate defense mechanisms, the ego is very vulnerable and insecure, and it sees itself as constantly under threat. This, by the way, is the case even if the ego is outwardly very confident. Now remember that an emotion is the body’s reaction to your mind. What message is the body receiving continuously from the ego, the false, mind-made self? Danger, I am under threat. And what is the emotion generated by this continuous message? Fear, of course.
  • Eckhart Tolle in The Power of Now: A Guide to Spiritual Enlightenment (1997) p. 32

• Fear seems to have many causes. Fear of loss, fear of failure, fear of being hurt, and so on, but ultimately all fear is the ego’s fear of death, of annihilation. To the ego, death is always just around the corner. In this mind-identified state, fear of death affects every aspect of your life. For example, even such a seemingly trivial and «normal» thing as the compulsive need to be right in an argument and make the other person wrong — defending the mental position with which you have identified — is due to the fear of death. If you identify with a mental position, then if you are wrong, your mind-based sense of self is seriously threatened with annihilation. So you as the ego cannot afford to be wrong. To be wrong is to die.
  • Eckhart Tolle in The Power of Now: A Guide to Spiritual Enlightenment (1997) p. 32

• Most humans are still in the grip of the egoic mode of consciousness: identified with their mind and run by their mind. If they do not free themselves from their mind in time, they will be destroyed by it. They will experience increasing confusion, conflict, violence, illness, despair, madness. Egoic mind has become like a sinking ship. If you don’t get off, you will go down with it. The collective egoic mind is the most dangerously insane and destructive entity ever to inhabit this planet. What do you think will happen on this planet if human consciousness remains unchanged?
  Already for most humans, the only respite they find from their own minds is to occasionally revert to a level of consciousness below thought. Everyone does that every night during sleep. But this also happens to some extent through sex, alcohol, and other drugs that suppress excessive mind activity. If it weren’t for alcohol, tranquilizers, antidepressants, as well as the illegal drugs, which are all consumed in vast quantities, the insanity of the human mind would become even more glaringly obvious than it is already. I believe that, if deprived of their drugs, a large part of the population would become a danger to themselves and others. These drugs, of course, simply keep you stuck in dysfunction. Their widespread use only delays the breakdown of the old mind structures and the emergence of higher consciousness. While individual users may get some relief from the daily torture inflicted on them by their minds, they are prevented from generating enough conscious presence to rise above thought and so find true liberation.
  • Eckhart Tolle in The Power of Now: A Guide to Spiritual Enlightenment (1997) p.67

• Things are changing rapidly now. With many people becoming more conscious, the ego is losing its hold on the human mind.
  • Eckhart Tolle, in A New Earth: Awakening to Your Life’s Purpose (2005)

• Peace, after all, is the end of the ego. How to be at peace now? By making peace with the present moment. The present moment is the field on which he game of life happens. It cannot happen anywhere else. Once you have made peace with the present moment, see what happens, what you can do or choose to do, or rather what life does through you. There are three words that convey the secret of the art of living, the secret of all success and happiness: One With Life. Being one with life is being one with Now. You then realize that you don’t live your life, but life lives you. Life is the dancer, and you are the dance. p. 71
  • Eckhart Tolle, in A New Earth: Awakening to Your Life’s Purpose (2005)

• Things are changing rapidly now. With many people becoming more conscious, the ego is losing its hold on the human mind.
  • Eckhart Tolle, in A New Earth: Awakening to Your Life’s Purpose (2005)

• Because the ego was never as deeply rooted in woman, it is losing its hold on women more quickly than on men.
  • Eckhart Tolle, in A New Earth: Awakening to Your Life’s Purpose (2005)

• As the egoic mode of consciousness and all the social, political, and economic structures that it created enter the final stage of collapse, the relationships between men and women reflect the deep state of crisis in which humanity now finds itself. As humans have become increasingly identified with their mind, most relationships are not rooted in Being and so turn into a source of pain and become dominated by problems and conflict.
  • Eckhart Tolle in The Power of Now: A Guide to Spiritual Enlightenment (1997) p. 99

• That sense of pride, of needing to stand out, the apparent enhancement of one’s self through “more than” and diminishment through “less than” is neither right nor wrong – it is the ego. The ego isn’t wrong; it’s just unconscious. When you observe the ego in yourself, you are beginning to go beyond it. Don’t take the ego too seriously. When you detect egoic behavior in yourself, smile. At times you may even laugh. How could humanity have been taken in by this for so long? Above all, know that the ego isn’t personal. It isn’t who you are. If you consider the ego to be your personal problem, that’s just more ego. p. 28
  • Eckhart Tolle, in A New Earth: Awakening to Your Life’s Purpose (2005)

• When the ego is at war, know that it is no more than an illusion that is fighting to survive. That illusion thinks it is you. It is not easy at first to be there as the witnessing Presence, especially when the ego is in survival mode or some emotional pattern from the past has become activated, but once you have had a taste of it, you will grow in Presence power, and the ego will lose its grip on you. And so a power comes into your life that is far greater than the ego, greater than the mind. All that is required to become free of the ego is to be aware of it, since awareness and ego are incompatible. Awareness is the power that is concealed within the present moment. This is why we may also call it Presence. The ultimate purpose of human existence, which is to say, your purpose is to bring that power into this world. And this is also why becoming free of the ego cannot be made into a goal to be attained at some point in the future. Only Presence can free you of the ego, and you can only be present Now, not yesterday or tomorrow. only Presence can undo the past in you and thus transform your state of consciousness. p. 50
  • Eckhart Tolle in A New Earth: Awakening to Your Life’s Purpose, (2005)

• There are many subtle but easily overlooked forms of ego that you may observe in other people and, more important, in yourself. Remember: The moment you become aware of the go in yourself, that emerging awareness is who you are beyond ego, the deeper “I.” The recognition of the false is already the arising of the real. For example, you are about to tell someone the news of what happened. “Guess what? You don’t know yet? Let me tell you.” If you are alert enough, present enough, you may be able to detect a momentary sense of satisfaction within yourself just before imparting the news, even if it is bad news. It is due to the fact that for a brief moment there is, in the eyes of the ego, an imbalance in your favor between you and the other person. For that brief moment, you know more than the other. The satisfaction that you feel is of the ego, and it is derived from feeling a stronger sense of self relative to the other person. p. 52
  • Eckhart Tolle in A New Earth: Awakening to Your Life’s Purpose, (2005)

• Nobody knows the exact figure because records were not kept, but it seems certain that during a three hundred year period between three and five million women were tortured and killed by the “Holy Inquisition,“ an institution founded by the Roman Catholic Church to suppress heresy. This sure ranks together with the Holocaust as one of the darkest chapters in human history. It was enough for a woman to show a love for animals, walk alone in the fields or woods, or gather medicinal plants to be branded a witch, then tortured and burned at the stake. The sacred feminine was declared demonic, and an entire dimension largely disappeared from human experience. Other cultures and religions, such as Judaism, Islam, and even Buddhism, also suppressed the female dimension, although in a less violent way. Women’s status was reduced to being child bearers and men’s property. Males who denied the feminine even within themselves were now running the world, a world that was totally out of balance. The rest is history or rather a case history of insanity… The female form is less rigidly encapsulated than the male, has greater openness and sensitivity toward other lifeforms, and is more attuned to the natural world… If the balance between male and female energies had not been destroyed on our planet, the ego’s growth would have been greatly curtailed. We would not have declared war on nature, and we would not be so completely alienated from our Being.
  • Eckhart Tolle, in A New Earth: Awakening to Your Life’s Purpose (2005)

• Until now, human intelligence, which is no more than a minute aspect of universal intelligence, has been distorted and misused by the ego. I call that “intelligence in the service of madness.” Splitting the atom requires great intelligence. Using that intelligence for building and stockpiling atom bombs is insane or at best extremely unintelligent. Stupidity is relatively harmless, but intelligent stupidity is highly dangerous. This intelligent stupidity, for which one could find countless obvious examples, is threatening our survival as a species.
  • Eckhart Tolle in A New Earth: Awakening to Your Life’s Purpose, (2005)

• The ego may be clever, but it is not intelligent. Cleverness pursues its own little aims. Intelligence sees the larger whole in which all things are connected. Cleverness is motivated by self interest, and it is extremely shortsighted. Most politicians and business people are clever. Very few are intelligent. Whatever is attained through cleverness is shortlived and always turns out to be eventually self defeating. Cleverness divides; intelligence unites.
  • Eckhart Tolle in A New Earth: Awakening to Your Life’s Purpose, (2005)

• An essential part of the awakening is the recognition of the unawakened you, the ego as it thinks, speaks and acts, as well as the recognition of the collectively conditioned mental processes that perpetuate the unawakened state. That is why this book shows the main aspects of the ego and how they operate in the individual as well as in the collective. This is important for two related reasons: The first is that unless you know the basic mechanics behind the workings of the ego, you won’t recognize it, and it will trick you into identifying with it again and again. This means it takes you over, an impostor pretending to be you. The second reason is that the act of recognition itself is one of the ways in which awakening happens. When you recognize the unconsciousness in you, that which makes the recognition possible is the arising consciousness, is awakening. You cannot fight against the ego and win, just as you cannot fight against darkness. The light of consciousness is all that is necessary. You are that light.
  • Eckhart Tolle, in A New Earth: Awakening to Your Life’s Purpose (2005)

• We are witnessing not only an unprecedented influx of consciousness at this time but also an entrenchment and intensification of the ego. Some religious institutions will be open to the new consciousness; others will harden their doctrinal positions and become part of all those other manmade structures through which the collective ego will defend itself and “fight back.”…But the ego is destined to dissolve, and all its ossified structures, whether they be religious or other institutions, corporations, or governments, will disintegrate from within, no matter how deeply entrenched they appear to be. The most rigid structures, the most impervious to change, will collapse first. This has already happened in the case of Soviet Communism… All were taken by surprise. There are many more such surprises in store for us.
  • Eckhart Tolle in A New Earth: Awakening to Your Life’s Purpose, (2005)

• Ego is no more than this: identification with form, which primarily means thought forms. If evil has any reality – and it has a relative, not an absolute, reality – this is also its definition: complete identification with form – physical forms, thought forms, emotional forms. This results in a total unawareness of my connectedness with the whole, my intrinsic oneness with every “other” as well as with the Source.
  • Eckhart Tolle in A New Earth: Awakening to Your Life’s Purpose, (2005)

• Most humans are still in the grip of the egoic mode of consciousness: identified with their mind and run by their mind. If they do not free themselves from their mind in time, they will be destroyed by it. They will experience increasing confusion, conflict, violence, illness, despair, madness. Egoic mind has become like a sinking ship. If you don’t get off, you will go down with it. The collective egoic mind is the most dangerously insane and destructive entity ever to inhabit this planet.
  • Eckhart Tolle in A New Earth: Awakening to Your Life’s Purpose, p. 67, (2005)

• In the Sermon on the Mount, Jesus makes a prediction that to this day few people have understood. He says, “Blessed are the meek, for they shall inherit the earth.” (Matthew 5:5, New Revised Standard Version). In modern versions of the Bible, “meek” is translated as humble. Who are the meek or the humble, and what does it mean that they shall inherit the earth? The meek are the egoless. They are those who have awakened to their essential true nature as consciousness and recognize that essence in all “others,” all lifeforms. They live in the surrendered state and so feel their oneness with the whole and the Source. They embody the awakened consciousness that is changing all aspects of life on our planet, including nature, because life on earth is inseparable from the human consciousness that perceives and interacts with it. That is the sense in which the meek will inherit the earth.
  • Eckhart Tolle, in A New Earth: Awakening to Your Life’s Purpose Chapter 10, (2005)

W[edit]

• The prevalent sensation of oneself as a separate ego enclosed in a bag of skin is a hallucination which accords neither with Western science nor with the experimental philosophy-religions of the East — in particular the central and germinal Vedanta philosophy of Hinduism. This hallucination underlies the misuse of technology for the violent subjugation of man’s natural environment and, consequently, its eventual destruction.
  We are therefore in urgent need of a sense of our own existence which is in accord with the physical facts and which overcomes our feeling of alienation from the universe.
  • Alan Watts, in The Book on the Taboo Against Knowing Who You Are (1966)

• We do not «come into» this world; we come out of it, as leaves from a tree. As the ocean «waves,» the universe «peoples.» Every individual is an expression of the whole realm of nature, a unique action of the total universe. This fact is rarely, if ever, experienced by most individuals. Even those who know it to be true in theory do not sense or feel it, but continue to be aware of themselves as isolated «egos» inside bags of skin.
  • Alan Watts, in The Book on the Taboo Against Knowing Who You Are (1966), Inside Information

• The most strongly enforced of all known taboos is the taboo against knowing who or what you really are behind the mask of your apparently separate, independent, and isolated ego.
  • Alan Watts, in The Book on the Taboo Against Knowing Who You Are (1966), Inside Information

• If you know that «I», in the sense of the person, the front, the ego, it really doesn’t exist. Then…it won’t go to your head too badly, if you wake up and discover that you’re God.
  • Alan Watts, in Alan Watts Teaches Meditation (1992)

• Ego is a social institution with no physical reality. The ego is simply your symbol of yourself. Just as the word «water» is a noise that symbolizes a certain liquid without being it, so too the idea of ego symbolizes the role you play, who you are, but it is not the same as your living organism.
  • Alan Watts, in Buddhism : The Religion of No-Religion (1999)

• The Saint is a man who disciplines his ego. The Sage is a man who rids himself of his ego.
  • Wei Wu Wei (Terence James Stannus Gray), in Fingers Pointing Towards The Moon (1958)

• There seem to two kinds of searchers: those who seek to make their ego something other than it is, i.e. holy, happy, unselfish (as though you could make a fish unfish), and those who understand that all such attempts are just gesticulation and play-acting, that there is only one thing that can be done, which is to disidentify themselves with the ego, by realising its unreality, and by becoming aware of their eternal identity with pure being.
  • Wei Wu Wei, in Fingers Pointing Towards The Moon (1958)

• At this point in history, the most radical, pervasive, and earth-shaking transformation would occur simply if everybody truly evolved to a mature, rational, and responsible ego, capable of freely participating in the open exchange of mutual self-esteem. There is the «edge of history.» There would be a real New Age.
  • Ken Wilber, in Up From Eden (1981)

• The single greatest world transformation would simply be the embrace of global reasonableness and pluralistic tolerance — the global embrace of egoic-rationality (on the way to centauric vision-logic).
  • Ken Wilber, Sex, Ecology, Spirituality (1995, 2000)

• The real problem is how to get people to internally transform, from egocentric to sociocentric to worldcentric consciousness, which is the only stance that can grasp the global dimensions of the problem in the first place, and thus the only stance that can freely, even eagerly, embrace global solutions.
  • Ken Wilber, Sex, Ecology, Spirituality (1995, 2000)

• Put bluntly, there is an archaic God, a magic God, a mythic God, a mental God, and an integral God. Which God do you believe in?
  An archaic God sees divinity in any strong instinctual force. A magic God locates divine power in the human ego and its magical capacity to change the animistic world with rituals and spells. A mythic God is located not on this earth but in a heavenly paradise not of this world, entrance to which is gained by living according to the covenants and rules given by this God to his peoples. A mental God is a rational God, a demythologized Ground of Being that underlies all forms of existence. And an integral God is one that embraces all of the above.
  Which of those Gods is the most important? According to an integral view, all of them, because each «higher» stage actually builds upon and includes the lower, so the lower stages are more fundamental and the higher stages are more significant, but leave out any one of them and you’re in trouble. You are, that is, less than integral, less than comprehensive, less than inclusive in your understanding of God.
  • Ken Wilber, on notions of God in relation to personal ego and impersonal cosmos, in «Which Level of God Do You Believe In?» (Beliefnet Essay 3)

See also[edit]

Ageless Wisdom teachings Awakening Awareness Consciousness Egotism Higher self

Id Identity Kenosis Mind Now Self Selfishness Thought

External links[edit]

English[edit]

Etymology[edit]

From Latin ego (“I”). Chosen by Freud’s translator as a translation of his use of German Ich as a noun for this concept from the pronoun ich (“I”). Doublet of I and Ich.

Pronunciation[edit]

• (Received Pronunciation) IPA^(key): /ˈiːɡəʊ/
  • (obsolete) IPA^(key): /ˈɛɡəʊ/

• Audio (Southern England)

  (file)

• (General American) IPA^(key): /ˈiɡoʊ/
• Rhymes: -iːɡəʊ

Noun[edit]

ego (countable and uncountable, plural egos)

2. The self, especially with a sense of self-importance.
   • 1998, Eckhart Tolle, A New Earth

     When every thought absorbs your attention completely, when you are so identified with the voice in your head and the emotions that accompany it that you lose yourself in every thought and every emotion, then you are totally identified with form and therefore in the grip of ego. Ego is a conglomeration of recurring thought forms and conditioned mental-emotional patterns that are invested with a sense of I, a sense of self.

3. (psychology, Freudian) The most central part of the mind, which mediates with one’s surroundings.
   • 1954, Calvin S. Hall, “A Primer of Freudian Psychology”

     In the well adjusted person the ego is the executive of the personality and is governed by the reality principle.

   • 1991, Stephen Fry, The Liar, London: Heinemann, →OCLC, page 19:

     ‘Everything begins with “I”, you mean. Which is ego,’ said Tom, placing an ankle behind his ear, ‘not id.’

Synonyms[edit]

• I, Ich

Coordinate terms[edit]

• (Freudian self): id, superego

Derived terms[edit]

Translations[edit]

Anagrams[edit]

• EOG, GEO, GOE, Geo., Goe, geo, geo-, goe

Catalan[edit]

Etymology[edit]

From Latin ego. Doublet of jo.

Pronunciation[edit]

• (Balearic, Valencian) IPA^(key): /ˈe.ɡo/
• (Central) IPA^(key): /ˈe.ɡu/

Noun[edit]

ego m (plural egos)

1. ego (the self)

   Synonym: jo

[edit]

• egoisme
• egoista

Further reading[edit]

• “ego” in Diccionari de la llengua catalana, segona edició, Institut d’Estudis Catalans.

Czech[edit]

Etymology[edit]

Borrowed from Latin ego (“I”).

Pronunciation[edit]

• IPA^(key): [ˈɛɡo]

Noun[edit]

ego n

1. ego
2. (psychoanalysis) ego

Declension[edit]

Synonyms[edit]

• já

[edit]

See also[edit]

• superego
• id

Further reading[edit]

• ego in Kartotéka Novočeského lexikálního archivu
• ego in Akademický slovník cizích slov, 1995, at prirucka.ujc.cas.cz

Dutch[edit]

Etymology[edit]

Learned borrowing from Latin egō.

Pronunciation[edit]

• IPA^(key): /ˈeː.ɣoː/
• Hyphenation: ego

Noun[edit]

ego n (plural ego’s, diminutive egootje n)

1. ego, self

Derived terms[edit]

• egodocument

[edit]

• egoïsme, egoïst, egoïstisch

Anagrams[edit]

• oge

Finnish[edit]

Etymology[edit]

From Latin egō (“I”).

Pronunciation[edit]

• IPA^(key): /ˈeɡo/, [ˈe̞ɡo̞]
• Rhymes: -eɡo
• Syllabification^(key): e‧go

Noun[edit]

ego

1. ego
2. (psychoanalysis) ego

Declension[edit]

Inflection of ego (Kotus type 1/valo, no gradation)
nominative	ego	egot
genitive	egon	egojen
partitive	egoa	egoja
illative	egoon	egoihin
	singular	plural
nominative	ego	egot
accusative	nom.	ego	egot
gen.	egon
genitive	egon	egojen
partitive	egoa	egoja
inessive	egossa	egoissa
elative	egosta	egoista
illative	egoon	egoihin
adessive	egolla	egoilla
ablative	egolta	egoilta
allative	egolle	egoille
essive	egona	egoina
translative	egoksi	egoiksi
instructive	—	egoin
abessive	egotta	egoitta
comitative	See the possessive forms below.

Possessive forms of ego (type valo)

first-person singular possessor singular plural nominative egoni egoni accusative nom. egoni egoni gen. egoni genitive egoni egojeni partitive egoani egojani inessive egossani egoissani elative egostani egoistani illative egooni egoihini adessive egollani egoillani ablative egoltani egoiltani allative egolleni egoilleni essive egonani egoinani translative egokseni egoikseni instructive — — abessive egottani egoittani comitative — egoineni second-person singular possessor singular plural nominative egosi egosi accusative nom. egosi egosi gen. egosi genitive egosi egojesi partitive egoasi egojasi inessive egossasi egoissasi elative egostasi egoistasi illative egoosi egoihisi adessive egollasi egoillasi ablative egoltasi egoiltasi allative egollesi egoillesi essive egonasi egoinasi translative egoksesi egoiksesi instructive — — abessive egottasi egoittasi comitative — egoinesi first-person plural possessor singular plural nominative egomme egomme accusative nom. egomme egomme gen. egomme genitive egomme egojemme partitive egoamme egojamme inessive egossamme egoissamme elative egostamme egoistamme illative egoomme egoihimme adessive egollamme egoillamme ablative egoltamme egoiltamme allative egollemme egoillemme essive egonamme egoinamme translative egoksemme egoiksemme instructive — — abessive egottamme egoittamme comitative — egoinemme second-person plural possessor singular plural nominative egonne egonne accusative nom. egonne egonne gen. egonne genitive egonne egojenne partitive egoanne egojanne inessive egossanne egoissanne elative egostanne egoistanne illative egoonne egoihinne adessive egollanne egoillanne ablative egoltanne egoiltanne allative egollenne egoillenne essive egonanne egoinanne translative egoksenne egoiksenne instructive — — abessive egottanne egoittanne comitative — egoinenne third-person possessor singular plural nominative egonsa egonsa accusative nom. egonsa egonsa gen. egonsa genitive egonsa egojensa partitive egoaan egoansa egojaan egojansa inessive egossaan egossansa egoissaan egoissansa elative egostaan egostansa egoistaan egoistansa illative egoonsa egoihinsa adessive egollaan egollansa egoillaan egoillansa ablative egoltaan egoltansa egoiltaan egoiltansa allative egolleen egollensa egoilleen egoillensa essive egonaan egonansa egoinaan egoinansa translative egokseen egoksensa egoikseen egoiksensa instructive — — abessive egottaan egottansa egoittaan egoittansa comitative — egoineen egoinensa

Anagrams[edit]

• geo-

Ido[edit]

Etymology[edit]

Borrowed from English ego, French égo, German Ego, Italian ego, Russian э́го (égo), Spanish ego. Decision no. 693, Progreso IV.

Pronunciation[edit]

• IPA^(key): /ˈe.ɡo/

Noun[edit]

ego (invariable)

1. ego

Derived terms[edit]

Indonesian[edit]

Etymology[edit]

From Latin ego (“I”), from Proto-Italic *egō, from Proto-Indo-European *éǵh₂. Doublet of eke.

Pronunciation[edit]

• IPA^(key): [ˈeɡo]
• Hyphenation: égo

Noun[edit]

ego (first-person possessive egoku, second-person possessive egomu, third-person possessive egonya)

1. (psychology) ego.

Derived terms[edit]

Further reading[edit]

• “ego” in Kamus Besar Bahasa Indonesia, Jakarta: Language Development and Fostering Agency — Ministry of Education, Culture, Research, and Technology of the Republic Indonesia, 2016.

Italian[edit]

Etymology[edit]

Borrowed from Latin ego.

Pronunciation[edit]

• IPA^(key): /ˈɛ.ɡo/
• Rhymes: -ɛɡo
• Hyphenation: è‧go

Noun[edit]

ego m (invariable)

1. ego

Further reading[edit]

• ego in Treccani.it – Vocabolario Treccani on line, Istituto dell’Enciclopedia Italiana

Anagrams[edit]

• geo-, goe

Latin[edit]

Alternative forms[edit]

• eco (Early Latin)

Etymology[edit]

From Proto-Italic *egō, from Proto-Indo-European *éǵh₂. Cognate with Ancient Greek ἐγώ (egṓ).

Pronunciation[edit]

• (Classical) IPA^(key): /ˈe.ɡoː/, [ˈɛɡoː]
• (Ecclesiastical) IPA^(key): /ˈe.ɡo/, [ˈɛːɡo]

(with iambic shortening)

• (Classical) IPA^(key): /ˈe.ɡo/, [ˈɛɡɔ]
• (Ecclesiastical) IPA^(key): /ˈe.ɡo/, [ˈɛːɡo]

Pronoun[edit]

ego or egō (first person, nominative, plural nōs)

1. I; first person singular personal pronoun, nominative case
   • 4th century, St Jerome, Vulgate, Tobit 3:19

     et aut ego indigna fui illis aut illi mihi forsitan digni non fuerunt quia forsitan viro alio conservasti me

     And either I was unworthy of them, or they perhaps were not worthy of me: because perhaps thou hast kept me for another man

Declension[edit]

Number	Singular		Plural
Person	First	Second	Reflexive third	Third	First	Second	Reflexive third	Third
Case / Gender	Masc./ Fem./Neut.	Masc.	Fem.	Neut.	Masc./ Fem./Neut.	Masc.	Fem.	Neut.
Nominative	ego egō	tū	—	is	ea	id		nōs	vōs	—	eī iī	eae	ea
Genitive	meī	tuī	suī	eius	nostrī nostrum	vestrī vestrum	suī	eōrum	eārum	eōrum
Dative	mihi	tibi	sibi	eī	nōbīs	vōbīs	sibi	eīs
Accusative	mē	tē	sē sēsē	eum	eam	id	nōs	vōs	sē sēsē	eōs	eās	ea
Ablative	mē	tē	sē sēsē	eō	eā	eō	nōbīs	vōbīs	sē sēsē	eīs
Vocative	egō	tū	—	nōs	vōs	—

• Mēd is an early form of mē.

Derived terms[edit]

• mecum
• egomet, meimet, mihimet, memet
• proximus egomet mihi

Descendants[edit]

See also[edit]

References[edit]

• “ego”, in Charlton T. Lewis and Charles Short (1879) A Latin Dictionary, Oxford: Clarendon Press
• “ego”, in Charlton T. Lewis (1891) An Elementary Latin Dictionary, New York: Harper & Brothers
• ego in Charles du Fresne du Cange’s Glossarium Mediæ et Infimæ Latinitatis (augmented edition with additions by D. P. Carpenterius, Adelungius and others, edited by Léopold Favre, 1883–1887)
• ego in Gaffiot, Félix (1934) Dictionnaire illustré latin-français, Hachette
• Carl Meißner; Henry William Auden (1894) Latin Phrase-Book‎^[1], London: Macmillan and Co.
  • to be hardly able to restrain one’s tears: vix me contineo quin lacrimem
  • I cannot sleep for anxiety: curae somnum mihi adimunt, dormire me non sinunt
  • I’m undone! it’s all up with me: perii! actum est de me! (Ter. Ad. 3. 2. 26)
  • I was induced by several considerations to..: multae causae me impulerunt ad aliquid or ut…
  • I console myself with..: hoc (illo) solacio me consōlor
  • I console myself with..: haec (illa) res me consolatur
  • (great) advantage accrues to me from this: fructus ex hac re redundant in or ad me
  • I will refuse you nothing: nihil tibi a me postulanti recusabo
  • I express my approval of a thing: res a me probatur
  • as far as I can guess: quantum ego coniectura assequor, auguror
  • if I am not mistaken: nisi (animus) me fallit
  • unless I’m greatly mistaken: nisi omnia me fallunt
  • I am not unaware: me non fugit, praeterit
  • I cannot bring myself to..: a me impetrare non possum, ut
  • I forget something: oblivio alicuius rei me capit
  • experience has taught me: usus me docuit
  • this goes to prove what I say: hoc est a (pro) me
  • the matter speaks for itself: res ipsa (pro me apud te) loquitur
  • something harasses me, makes me anxious: aliquid me sollicitat, me sollicitum habet, mihi sollicitudini est, mihi sollicitudinem affert
  • I am discontented with my lot: fortunae meae me paenitet
  • I am not dissatisfied with my progress: non me paenitet, quantum profecerim
  • what will become of me: quid (de) me fiet? (Ter. Heaut. 4. 3. 37)
  • it’s all over with me; I’m a lost man: actum est de me
  • I have great hopes that..: magna me spes tenet (with Acc. c. Inf.) (Tusc. 1. 41. 97)
  • hope has played me false: spes me frustratur
  • I have received a legacy from a person: hereditas ad me or mihi venit ab aliquo (Verr. 2. 1. 10)
  • I have no objection: per me licet
  • (ambiguous) to be burned to ashes: incendio deleri, absūmi
  • (ambiguous) to be carried off by a disease: morbo absūmi (Sall. Iug. 5. 6)
  • (ambiguous) to die a natural death: morbo perire, absūmi, consūmi
  • (ambiguous) according to my strong conviction: ex animi mei sententia (vid. sect. XI. 2)
  • (ambiguous) I put myself at your disposal as regards advice: consilii mei copiam facio tibi
  • (ambiguous) my dear father: pater optime or carissime, mi pater (vid. sect. XII. 10)
  • (ambiguous) I swear on my conscience: ex animi mei sententia iuro

Latvian[edit]

Noun[edit]

ego m (invariable)

1. ego

Noun[edit]

ego m (invariable)

1. eglantine

Synonyms[edit]

• smaržlapu roze

Polish[edit]

Etymology[edit]

Borrowed from Latin ego.

Pronunciation[edit]

• IPA^(key): /ˈɛ.ɡɔ/
• Rhymes: -ɛɡɔ
• Syllabification: e‧go

Noun[edit]

ego n (indeclinable)

1. (psychoanalysis) ego (the most central part of the mind which mediates with one’s surroundings)

Further reading[edit]

• ego in Wielki słownik języka polskiego, Instytut Języka Polskiego PAN
• ego in Polish dictionaries at PWN

Portuguese[edit]

Etymology[edit]

Borrowed from Latin ego (“I”). Doublet of eu.

Pronunciation[edit]

• Hyphenation: e‧go

Noun[edit]

ego m (plural egos)

1. ego (the self)
2. (psychology) ego (most central part of the mind)

Derived terms[edit]

• massagear o ego

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Serbo-Croatian[edit]

Etymology[edit]

From Latin ego.

Pronunciation[edit]

• IPA^(key): /êːɡo/
• Hyphenation: e‧go

Noun[edit]

ȇgo m (Cyrillic spelling е̑го)

1. ego

Declension[edit]

Spanish[edit]

Etymology[edit]

From Latin ego (“I”). Doublet of yo.

Pronunciation[edit]

• IPA^(key): /ˈeɡo/ [ˈe.ɣ̞o]
• Rhymes: -eɡo
• Syllabification: e‧go

Noun[edit]

ego m (plural egos)

1. ego

   Synonym: yo

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Further reading[edit]

• “ego”, in Diccionario de la lengua española, Vigésima tercera edición, Real Academia Española, 2014

Turkish[edit]

Etymology[edit]

From Latin ego (“I”).

Pronunciation[edit]

• IPA^(key): /ˈe.ɡo/

Noun[edit]

ego (definite accusative egou, plural egolar)

1. ego (the self, especially with a sense of self-importance)
2. (psychoanalysis) ego

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