EDMUND HUSSERL

FIRST PHILOSOPHY

LECTURES 1923/24

AND RELATED TEXTS FROM

THE MANUSCRIPTS (1920-1925)

TRANSLATED BY

SEBASTIAN LUFT AND THANE M. NABERHAUS

 FIRST PHILOSOPHY
LECTURES 1923/24
AND RELATED TEXTS FROM THE MANUSCRIPTS (1920-1925)
 EDMUND HUSSERL
COLLECTED WORKS
EDITOR:
JULIA JANSEN

VOLUME XIV
FIRST PHILOSOPHY
LECTURES 1923/24
AND RELATED TEXTS FROM THE MANUSCRIPTS (1920-1925)

TRANSLATIONS
PREPARED UNDER THE AUSPICES OF
THE HUSSERL-ARCHIVES (LEUVEN)

More information about this series at

http://www.springer.com/series/6059
 EDMUND HUSSERL

FIRST PHILOSOPHY
Lectures 1923/24
and Related Texts from the Manuscripts (1920-1925)

TRANSLATED BY

SEBASTIAN LUFT
THANE M. NABERHAUS
Edmund Husserl (deceased)

Translated by
Sebastian Luft Thane M. Naberhaus
Department of Philosophy Department of Philosophy
Marquette University Mount St. Mary’s University
Milwaukee, WI, USA Emmitsburg, MD, USA

Husserliana: Edmund Husserl – Collected Works

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 TABLE OF CONTENTS

Introduction to the Translation . . . . . . . . . . . . . . . . . . . . . . . . . . . . xiii

Edmund Husserl

First Philosophy
Lectures 1923/24
and Related Texts from the Manuscripts (1920–1925)

Part One. Critical History of Ideas . . . . . . . . . . . . . . . . . . . . . . . . . 3

Section One. From Plato’s Idea of Philosophy to the Beginnings of its
Modern Realization in Descartes . . . . . . . . . . . . . . . . . . . . . . . . 3
Chapter One. The Idea of Philosophy and its Historical Origin . . 3
Lecture 1. On the Historical Task of Giving Phenomenology
the Developmental Form of First Philosophy . . . . . . . . . . . 3
Lecture 2. Plato’s Dialectic and the Idea of a Philosophical
Science . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11
Chapter Two. The Grounding of Logic and the Limits of
Formal-Apophantic Analytics . . . . . . . . . . . . . . . . . . . . . . . . 18
Lecture 3. The Aristotelian-Stoic-Traditional Logic as a Logic
of Consistency or Concordance . . . . . . . . . . . . . . . . . . . . . 18
Lecture 4. Excursus: On the Universal Logic of Consequence
as Analytic Mathematics, the Correlative Treatment of
Formal Ontology, and the Problem of a Logic of Truth . . . . 26
Chapter Three. First Reflections On Cognizing Subjectivity,
Motivated by Sophistic Skepticism . . . . . . . . . . . . . . . . . . . . . 33
Lecture 5. The Discovery of the Cognition of Ideas and the
Greek Origins of the Philosophical, Rational Sciences . . . . . 33
Lecture 6. The Demand for a Theory of Knowledge Implied in
the Platonic Idea of Dialectics . . . . . . . . . . . . . . . . . . . . . . 39
Lecture 7. Systematic Sketch of the Full Idea of Logic—of a
Logic of Truth—As a Science of Cognizing and in General
Accomplishing Subjectivity . . . . . . . . . . . . . . . . . . . . . . . . 46
Chapter Four. The Historical Beginnings of the Science of
Subjectivity . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 54
Lecture 8. Aristotle’s Grounding of Psychology and the Basic
Problem of a Psychology As Such . . . . . . . . . . . . . . . . . . . 54
vi table of contents

Lecture 9. Skepticism. The Fundamental Significance of Its

“Ineradicability” in the History of Philosophy. Descartes’s
Decisive Step . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 60
Lecture 10. The Cartesian Meditations . . . . . . . . . . . . . . . . . 65
Lecture 11. First Real Overview of Transcendental Science.
Transition from the Cartesian Meditations to Locke . . . . . . 73
Section Two. The Elements of Locke’s Attempt at an Egology and its
Enduring Problematic . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 80
Chapter One. The Fundamental Limitation of Locke’s Sphere of
Vision and its Reasons . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 80
Lecture 12. The Naive Dogmatism of Objectivism . . . . . . . . . 80
Lecture 13. The Prejudices of Empiricism. Psychologism in
Epistemology . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 90
Lecture 14. The Paradigmatic Character of Modern Natural
Science as a Restraining Force on the Development of a
Genuine Intuitionistic Science of Consciousness . . . . . . . . . 96
Chapter Two. Critical Disclosure of the Genuine and Enduring
Problematic Concealed in Locke’s Investigations . . . . . . . . . . . 105
Lecture 15. The Problem of Immanence and of Synthetic
Unity in Consciousness . . . . . . . . . . . . . . . . . . . . . . . . . . 105
Lecture 16. The Irreality of the Immanent Contents of the
Synthesis of Consciousness in its Ego-Object Polarization
and the Problem of Intersubjectivity. Remarks on Berkeley’s
Critique of Locke . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 113
Lecture 17. On the Question of the Constitution of
“Exteriority”: the Cartesian Self-Evidence of the
Self-Givenness of Things in Perception . . . . . . . . . . . . . . . 119
Chapter Three. Empiricism’s Theory of Abstraction as an Index
of How it Falls Short of the Idea of an Eidetic Science of Pure
Consciousness . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 130
Lecture 18. Empiricism’s Theory of Abstraction as an Index of
How it Falls Short of the Idea of an Eidetic Science of Pure
Consciousness . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 130
Lecture 19. The Need to Broaden the Idea of Intuition . . . . . 135
Section Three. The Development of Skeptical Forerunners of
Phenomenology in Berkeley and Hume, and Dogmatic Rationalism 145
Chapter One. From Locke to the Radical Consequence of
Berkeley’s Purely Immanent Philosophy . . . . . . . . . . . . . . . . . 145
Lecture 20. The Positive Historical Significance of the
Renewal of Skepticism through Locke and His Successors . . 145
Lecture 21. Berkeley’s Discovery, and his Naturalistic
 table of contents vii

Misinterpretation of the Problem of the Constitution of the

Real World . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 152
Lecture 22. Berkeley’s Monadological Approach; Comparison
with Leibniz. Transition to Hume . . . . . . . . . . . . . . . . . . . 156
Chapter Two: Hume’s Positivism. the Consummation of
Skepticism and, Simultaneously, the Decisive Preparatory Step
toward a Transcendental Foundational Science . . . . . . . . . . . . 162
Lecture 23. Hume’s Nominalistic Reduction of All Ideas to
Impressions and the Countersense Inherent in This Principle 162
Lecture 24. The Necessary Eidetics of the Science of
Consciousness and Hume’s Inductive-Empirical Objectivism 172
Lecture 25. The Problem of Constitution in Hume—and its
Termination in Unmitigated Skepticism . . . . . . . . . . . . . . . 178
Chapter Three. The Rationalism and Metaphysics of the Modern
Period . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 188
Lecture 26. The Main Features of the Positively Constructive
Trajectory of Modern Rationalism and its Dogmatism . . . . . 188
a) Overview of the preparation for a future genuine
metaphysics, hampered by the lack of a transcendental
foundational science . . . . . . . . . . . . . . . . . . . . . . . . . . 188
b) Critical Remarks on the Regressive Procedure Employed
in the Rationalist Systems Since Occasionalism. The Task
of Progressive Research . . . . . . . . . . . . . . . . . . . . . . . . 194
Lecture 27. On Metaphysics and Epistemology. The Meaning
of Leibniz’s Monadology and Kant’s Critique of Reason . . . 197
Part Two. Theory of the Phenomenological Reduction . . . . . . . . . . . 207
Section One. Preliminary Meditations on the Apodictic Beginning of
Philosophy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 207
Chapter One. Preliminary Meditations on the Apodictic
Beginning of Philosophy . . . . . . . . . . . . . . . . . . . . . . . . . . . . 207
Lecture 28. The Idea of Philosophy in History, and the
Motivational Setting of the Subject who is Beginning to
Philosophize . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 207
Lecture 29. On the Institution of the Emerging Philosopher’s
Habitual Form of Life . . . . . . . . . . . . . . . . . . . . . . . . . . . 214
Lecture 30. The Pure Cultural Attitude as Such and the
Original Institution of a Philosophical Radicalism . . . . . . . 221
Chapter Two. The Idea of Apodictic Evidence and the
Problematic of the Beginning . . . . . . . . . . . . . . . . . . . . . . . . 231
Lecture 31. Natural and Transcendental, Apodictic and
Adequate Evidence . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 231
viii table of contents

Lecture 32. The Possible Starting Points: “I am”—and “I as

Beginning Philosopher”; “I am”—“This Worlds Is” . . . . . . . 240
Section Two. First Path to the Transcendental Reduction . . . . . . . . . 248
Chapter One. World-Perception and World-Belief . . . . . . . . . . . 248
Lecture 33. The Ineliminable Contingency of the Statement
“The World Exists” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 248
Lecture 34. Transcendental and Empirical Semblance. On the
“Objection of Insanity” . . . . . . . . . . . . . . . . . . . . . . . . . . 255
Chapter Two. Supplementations and Clarifications in Connection
with the “Objection of Insanity” . . . . . . . . . . . . . . . . . . . . . . 263
Lecture 35. On the Doctrine of “Empathy” . . . . . . . . . . . . . 263
Lecture 36. Transcendental Solipsism. The Negative Result of
the Critique of Mundane Experience . . . . . . . . . . . . . . . . . 268
Chapter Three. Opening Up the Field of Transcendental
Experience. Transcendental, Phenomenological and Apodictic
Reduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 274
Lecture 37. The Apodictic Certainty of the Possible Non-
Existence of the World and the Transcendental Life of
Subjectivity in Contrast to It . . . . . . . . . . . . . . . . . . . . . . . 274
Lecture 38. The Field of Transcendental Experience as Topic
of a Transcendental Critique . . . . . . . . . . . . . . . . . . . . . . . 279
Section Three. On the Phenomenology of the Phenomenological
Reduction. Opening Up a Second Path to the Transcendental
Reduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 286
Chapter One. The Transcendental Temporal Form of
Subjectivity’s Transcendental Stream of Life . . . . . . . . . . . . . . 286
Lecture 39. The Full Content of Universal Transcendental
Self-Experience: Transcendental Present, Past, and Future . . 286
Lecture 40. Reflection as Splitting of the I and the Identity of
the I in the Streaming Living Present . . . . . . . . . . . . . . . . . 290
Chapter Two: On the Theory of the Theoretical Attitude of the
Phenomenologist. What the Epoché Means and Accomplishes 296
Lecture 41. Reflection and Theoretical Interest, Splitting of the
I of Position-Takings . . . . . . . . . . . . . . . . . . . . . . . . . . . . 296
Lecture 42. The Most General Notion of Interest, of
“Attitude,” of “Theme” . . . . . . . . . . . . . . . . . . . . . . . . . . . 301
Lecture 43. The Possibility of a Pure Interest in the Subjective
Being in the Phenomenological Epoché and Reflection . . . . 309
Chapter Three. The Conscious Activity of Natural Egoic Life and
the Reduction to Pure Subjectivity . . . . . . . . . . . . . . . . . . . . . 316
Lecture 44. Positional and Quasi-Positional Acts and Their
 table of contents ix

Reduction; Epoché and Quasi-Epoché . . . . . . . . . . . . . . . . 316

Lecture 45. The Natural Mundane Life of the I as Act-Subject
and the Unnatural Life of Phenomenologically Pure
Self-Reflection. On the Train of Thought . . . . . . . . . . . . . . 323
Lecture 46. The New Shaping and Deepening of the
Phenomenological Method: The Cartesian Path and the Path
of the Psychologist to the Transcendental Reduction . . . . . . 329
Section Four. Phenomenological Psychology, Transcendental
Phenomenology and Phenomenological Philosophy . . . . . . . . . . . 334
Chapter One. The Accomplishment and Problematic of a
Phenomenological-Psychological Reduction . . . . . . . . . . . . . . 334
Lecture 47. Intentional Implications and Iterations . . . . . . . . 334
Lecture 48. The Problem of the Transition From the
Psychological Reduction With Respect to Certain Acts to the
Universal Phenomenological Epoché and Reduction . . . . . 340
Chapter Two. The Opening of the Realm of Transcendental
Experience Following the Second Path . . . . . . . . . . . . . . . . . . 347
Lecture 49. The Horizons of the Living-Streaming Present . . . 347
Lecture 50. The Endless Temporal Stream of Life and
Possibility of a Universal Reflection and Epoché . . . . . . . . . 353
Lecture 51. Transition to the Universal Epoché and
Reduction. The Pure Universal Life and Its World of
Experience . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 358
Chapter Three. The Philosophical Significance of the
Transcendental-Phenomenological Reduction . . . . . . . . . . . . . 365
Lecture 52. Philosophy as Systematic Self-Unfolding of
Transcendental Subjectivity in the Form of a Systematic
Transcendental Self-Theorizing on the Basis of
Transcendental Self-Experience . . . . . . . . . . . . . . . . . . . . 365
Lecture 53. The Problem of Intersubjectivity . . . . . . . . . . . . 370
a) The Possibility of Transcendental Naiveté on the Part of a
Pure Phenomenology and the Philosophical Task of an
Apodictic Critique of Transcendental Experience . . . . . 370
b) Transcendental Egology (“Solipsistic Phenomenology”)
and the Transition to the Intersubjective Reduction . . . . 374
Lecture 54. The Path of the Phenomenological Reduction to
Transcendental Idealism and the Latter’s Phenomenological
Meaning as Transcendental Monadology . . . . . . . . . . . . . . 381
x table of contents

Supplemental Texts from the Manuscripts (1920–1925) . . . . . . . . . 391

1. Kant’s Copernican Turn and the Meaning of Such a
Copernican Turn in General (1924) . . . . . . . . . . . . . . . . . . . 391
2. Descartes and Skepticism (1920) . . . . . . . . . . . . . . . . . . . . . 413
3. A Difficult Point in the Critique of Descartes (1923) . . . . . . . 419
4. ⟨A Critique of the Regressive Method of⟩ Kant ⟨and
Neo-Kantianism⟩. Ad Lecture 26 (ca. 1924) . . . . . . . . . . . . . . 431
5. Meditation On the Idea of an Individual Life and Communal
Life in Absolute Self-Responsibility (1924) . . . . . . . . . . . . . . 442
6. Reflection as Activity. On the Phenomenology of Reflection
Upon the Goal of a Universal Science (1924) . . . . . . . . . . . . 451
7. Path Into Transcendental Phenomenology As Absolute and
Universal Ontology Via the Positive Sciences and Positive
First Philosophy (1923) . . . . . . . . . . . . . . . . . . . . . . . . . . . . 459
8. Attempt At a Distinction of the Stages on the Way to a
Science of Transcendental Subjectivity (December 1925) . . . . 468
9. The Cartesian Path and the Path of Universal
Phenomenological Psychology Into Transcendental
Phenomenology (1923) . . . . . . . . . . . . . . . . . . . . . . . . . . . . 480
10. Husserl’s Critical Notes on the Train of Thought [of Part II of
the Lecture] (1924/25) . . . . . . . . . . . . . . . . . . . . . . . . . . . . 506
11. The Principle of Sufficient Reason For Every Scientific
Judgment (1924 and 1925) . . . . . . . . . . . . . . . . . . . . . . . . . . 519
12. The Initial Questions (1924) . . . . . . . . . . . . . . . . . . . . . . . . 528
13. What Is Given As Apodictically-Absolute as Presupposition
of All Striving for Cognition (1923) . . . . . . . . . . . . . . . . . . . 532
14. On the Possibility of the Non-Existence of the World (1924) . 539
15. To What Extent Can One Even Posit the Demand for
Apodicticity for a Cognition of Entities? (1925) . . . . . . . . . . 542
16. Nature and Nature-Experiencing Ego (1924) . . . . . . . . . . . . 555
17. All Being Presupposes Subjectivity (1924) . . . . . . . . . . . . . . 557
18. Double “Latency” of the Ego (1924) . . . . . . . . . . . . . . . . . . 559
19. What Kind of Ego Is It That I Cannot Cancel Out? (1923 or
1924) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 562
20. Critique of the Two Steps In Which I Had Gained the Idea of
the Reduction In 1907 and 1910 (1924) . . . . . . . . . . . . . . . . . 566
21. Critique of the Wrong Presentation of the Difference Between
Psychological and Transcendental Reduction in the Lecture of
the Winter Term 1923/24 (1925) . . . . . . . . . . . . . . . . . . . . . . 575
22. The Immanent Adequation and Apodicticity and Immanent
Time As Apodictic Form of Objective Subjectivity
 table of contents xi

(Constituting Itself for the Living Ego) or Subjective

Objectivity of Itself Constituting Itself in the
Streaming-Presentifying I-Am. . . . . . . . . . . . . . . . . . . . . . . 583
23. Difficulties of a Deepest Grounding of Philosophy As
Universal Science on the Way of the Phenomenological
Reduction (ca. 1923) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 591
24. The Alleged Difficulty That One, Remaining in the Epoché,
“Never Returns to the World” (ca. 1924) . . . . . . . . . . . . . . . 599
25. Ground-Laying of Transcendental Idealism. The Radical
Overcoming of Solipsism (1923) . . . . . . . . . . . . . . . . . . . . . 604
26. Phenomenological Reduction and Absolute Justification . . . . 622

German–English Glossary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 635

Index of Names . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 639

 INTRODUCTION TO THE TRANSLATION

by Sebastian Luft

The present volume features a translation of Edmund Husserl’s

lecture course from the Winter Semester of 1923/24 at the Univer-
sity of Freiburg im Breisgau with a selection of the author’s research
manuscripts from the same time period.1 This text is one of the lecture
courses of Husserl that stands out among his lectureship, both by his
own judgment (and by some of his students who attended it2), as well
as in light of the reception of Husserl’s work after its publication in
the two-volume edition prepared by Rudolf Boehm and published
in 1956 (Husserliana VII) and 1958 (Husserliana VIII). It is not too
far fetched to consider this one of Husserl’s more important texts,
perhaps even on par with the Logical Investigations, Ideas, Book I, and
the Crisis. To underscore its importance, it was a text Husserl explicitly
composed to serve as the basis for his repeatedly planned but never
completed “Systematic Work” that would introduce and summarize
his mature thought. Although the text was ultimately never published
by Husserl, he himself repeatedly acknowledged its relevance by giv-
ing it to several of his students3 and by assigning his assistant at the
time, Ludwig Landgrebe, to prepare a typescript of the manuscript.
Husserl continued to annotate further changes and improvements
once the text was available in typescript. This practice of transcribing
manuscripts, to which his assistants Edith Stein, Landgrebe, and Eugen

1 On the criteria for selecting these research texts, cf. below, pp. lxxix f.
2 According to Schuhmann’s chronicle, the following persons were in attendance at
the time: Helmuth Bohner, Reinhold Saleski, Fritz Taeger, Ludwig Landgrebe, Marvin
Farber, Günther Stern, and Ernst Zermelo (cf. Schuhmann 1977, p. 273). There is also
some evidence that Rudolf Carnap attended this lecture course (cf. Mayer 2016).
3 Boehm writes that among the people who were privy to this text, besides the students

in attendance, belong “friends and students” at the time (Boehm 1954, p. xv), though he
does not mention any names. From his own admission, Husserl’s Baltic student Theodor
Celms had access to this text when he composed his 1928 Der phänomenologische
Idealismus Husserls, cf. Celms 1928/1993.
xiv introduction to the translation

Fink were assigned, was ordered by Husserl only for texts deemed of
great importance and ultimately for publication, although, as in the
case of the present text, most of these typescripts—with the excep-
tion of Cartesian Meditations, which was only published in French
translation—never saw the light of day during Husserl’s lifetime.4
As the simplicity of the title “First Philosophy” indicates, Husserl
understood first philosophy to denote nothing other than his phe-
nomenology. He understood the latter to be first philosophy, which
is called upon to serve as a first philosophy in the sense of Aristotle
and Descartes (who are invoked at the very beginning), that is, in its
function of grounding all other sciences and ultimately also establish-
ing philosophy as metaphysics, addressing (and ultimately answering)
the “highest and ultimate questions.” Although Husserl’s ambitions as
of the Logical Investigations, where he sketches the Leibnizian idea
of a mathesis universalis or a pure logic, were immense, they were
arguably never as great as during the present period (the early 1920s),
and here, in the present lecture course.5 Whatever one makes of such
grand systematic attempts, especially in light of Husserl’s own com-
mitment to the “small change” of microscopic analysis versus the “big
bills” of system-building, one has to acknowledge that Husserl himself
attempted to compose such a system or at least a systematic intro-
duction and an overview over his philosophy and considered this task
as being of utmost importance. The topics treated in this text were
the opening moves of this systematic presentation as well as crucial
elements of the systematic scope of his phenomenology.
For many reasons, however, Husserl was dissatisfied with the result.
This is especially due to his own insuppressible tendency to digress,
to delve deeper into the problems and revise his earlier presentation,
leading him time and again to veer off topic, and ultimately to be his

4 Among these typescripts belong the lectures on the phenomenology of inner time-

consciousness, Ideas II and III, the Logische Studien (after Husserl’s death published by
Landgrebe as Experience and Judgment), and the Sixth Cartesian Meditation, a text of
Fink’s but commissioned and heavily annotated by Husserl.
5 The term “lecture course” is here used as a translation of the German Vorlesung, so

as to not confuse this text with a single lecture (or talk), but ensure that we are dealing
here, rather, with a one-semester lecture series (the German winter semesters, then and
now, run from around mid-October until mid-February, with a rather short Christmas
break).
 introduction to the translation xv

own strongest critic. In many respects (to be discussed below), this text
presents a “shipwreck” (Landgrebe),6 but is, perhaps for this reason
more than any other, one of the most interesting texts Husserl pro-
duced.7 That Husserl ultimately withheld the text from publication
due to the obvious problems in composition and trajectory is, thus,
justified in hindsight from his own standpoint; that one of the first
editors would overrule the master’s verdict is telling, however. Indeed,
Boehm himself judges the text (especially with respect to part II of the
lecture course) and its composition to be “thoroughly problematic”
(Boehm 1958, p. xi8). Such a verdict does not mean, however, that it
may not be treated as what it is: one of the more problematic and cer-
tainly controversial texts Husserl has written. Even those who may not
be especially fond of this systematic aspect of Husserl’s work cannot
afford to disregard this text (and its important appendices).
That the text has not been translated into English has been, up
to now, a great lacuna in scholarship, especially given that the text,
or parts of it, have been translated into French, Italian, and Spanish
(and translations into other major languages are currently underway9).
This translation intends to finally fill this gap. Given the importance of
this text in Husserl’s oeuvre, it is bound to lead to a reassessment of
one of Husserl’s most controversial claims, that his phenomenology,
in the mature form of a transcendental idealism, should come forth
as a first philosophy. Especially in light of the newer interest in a phe-
nomenological metaphysics10 and the recent publication of Husserl’s

6 The reasons Landgrebe lists for this verdict (inspired by Heidegger) are thereby not

endorsed; I will discuss critically Landgrebe’s famous thesis (“departure from Carte-
sianism”) in section IV, below.
7 It should be mentioned that many of Husserl’s philosophically important readers

(beginning perhaps with one of his strongest critics, Heidegger) were never overly
impressed by his systematic ambitions and were more smitten with his small-scale
analyses and descriptions.
8 In the same context Boehm asserts that, based on an oral communication from

Roman Ingarden, Husserl showed this second part to nobody (Boehm 1958, p. xi, n. 1).
Based on Celms’ assertion (cf. above, n. 3), this is manifestly incorrect.
9 The text has been translated (in part or in full) into French (Arion Kelkel), Italian

(there are two translations, by Vincenzo Costa and Paolo Bucci, of part II only), and
Spanish (Rosa Helena Santos de Ilhau). Translation projects into Japanese (Tetsuya
Sakakibara) and Korean (Ki-Bok Kim) are underway.
10 Cf. Tengelyi 2013.
xvi introduction to the translation

own manuscripts dedicated to this topic,11 this translation will surely

contribute sufficient fodder for a renewed interest in these and other
themes of the late Husserl.
This translator’s introduction will first (I.) introduce the theme of
the volume by situating it within the history of Husserl’s oeuvre. It will
provide some general (historical, biographical) background, discuss
Husserl’s plans for publishing the volume, and attempt to locate the
volume’s central position in Husserl’s oeuvre. It will also give a brief
presentation of the very idea of a first philosophy and of the different
meanings “first philosophy” has in Husserl.
In the next section (II.), an overview over the lecture course and
its core themes will be given. The lecture course is separated into two
different sections, as indicated by the timing of the winter semester,
one beginning in October 1923 before the Christmas break and the
second after New Year’s and until February 1924.
A special section (III.) of this introduction will be devoted to the
supplemental texts, which are taken (for the most part, insofar as they
are dateable) from the period of the lecture course. This section will
also provide a justification of their selection, especially since they cover
a range of topics not treated in the lecture course.
Section IV will discuss the volume’s reception, especially in the
decade after its publication. This reception came from the most promi-
nent thinkers in Germany at the time (Hans Wagner, Dieter Henrich,
Ludwig Landgrebe, and others) and foreshadowed its reception in later
scholarship. Although some of the things claimed about this text are
quite problematic in hindsight, they have become almost an integral
part of the way Husserl’s philosophy is viewed to this day. For this
reason, they deserve to be discussed and, as appropriate, scrutinized
critically.
The last section (V.) will first present a few editorial matters; also, a
justification will be given for the selection of the supplemental texts.
This introduction ends with acknowledgments (VI.).

11 These topics are treated in many of the research manuscripts, including some of this

volume, but the texts Husserl dedicated to this topic in the order of his literary estate
have only recently been published (in Husserliana XLI, 2014).
 introduction to the translation xvii

I. GENERAL INTRODUCTION TO HUSSERL’S

LECTURE COURSE ON FIRST PHILOSOPHY

1. The Historical Context

Husserl delivered the lecture course entitled “First Philosophy”

(without subtitle) in the Winter Semester of 1923/24 at the Uni-
versity of Freiburg. Zooming out briefly: having been at the Uni-
versity of Göttingen from 1901 (as of 1906 full professor), Husserl
assumed the professorship (Lehrstuhl) in Freiburg in 1916, which
had become vacant since his predecessor, the famous Neo-Kantian
Heinrich Rickert, had moved to the University of Heidelberg. This
move to one of the top universities in Germany (dominated by the
Neo-Kantians), and succeeding Rickert, who was a big name of this
movement, was a substantial upward career move for the phenome-
nologist Husserl. Recovering (as all of his contemporaries) from the
Great War, and mourning the loss of his youngest son in the war,
Husserl’s work took on a new upward trajectory as of the 1920s, becom-
ing famous and attracting students from all over the world. Husserl
was, in the 1920s and until his retirement in 1928, at the height of his
career.
The well-attended lecture was delivered “vierstündig,” that is, four
times a week in 45-minute lectures12 during the five monthlong semes-
ter.13 As was Husserl’s normal practice, the manuscript for this lecture
was typically penned immediately before each class period, and in

12 According to the registrar’s archive (Quästurakten) of the University of Freiburg,

the lecture was delivered Monday, Tuesday, Thursday, Friday from 5–6pm, the full hour
traditionally meaning “c.t.” = cum tempore, thus beginning at 5:15, ending on the full
hour. The lecture course was announced “publ[ice],” that is, open for anyone and thus
not only for students (“privatim”). The only other public lecture course in that semester
was that of the Neo-Kantian Richard Kroner, “History of Newer Philosophy,” which
makes it likely that Husserl’s lecture had a very good turnout (compared to Husserl,
Kroner was fairly unknown). In that semester, Husserl also taught a seminar on “Phe-
nomenological Exercises for Advanced Students,”Wednesdays from 11–1. Other courses
in phenomenology in that term were taught by Oskar Becker. Other notable figures
teaching that semester in Freiburg were the Neo-Kantian Jonas Cohn and the Kant
scholar Julius Ebbinghaus.
13 Husserl delivered 54 lectures, which would make it a typical 13–14 week semester,

excluding the Christmas and other holidays.

xviii introduction to the translation

his lecture courses throughout his career, Husserl faithfully read off
the manuscript, according to his own pronouncements, almost never
veering off the text to speak extemporaneously. One can assume the
same practice in this lecture course. In the case of this lecture, Husserl
gave the manuscript afterwards to his assistant Ludwig Landgrebe on
a weekly basis. The latter typed the lecture, giving each a title (perhaps
in consultation with Husserl) and also attempting to give the text of
the lecture course as a whole a structure consisting of two main parts
with several sub-sections.14 Husserl, in turn, read and annotated Land-
grebe’s typescript and wrote a plethora of marginalia and additional
research manuscripts, often much more extensive than the lectures
themselves. A selection of these are reproduced in footnotes (in the
case of marginalia) and, if longer, in the texts printed in the appendix.15

14 Landgrebe writes in a later text, reflecting back on his time with Husserl: “My first

task [as assistant] was the transcription [Nachschrift] and the editing [Ausarbeitung] of
his lecture course on ‘First Philosophy’ in the winter semester of 1923/24. After every
lecture, Husserl handed me his stenographic manuscript pages, which he for the most
part had penned immediately before.” (quoted in Schuhmann 1977, p. 273). Boehm
claims (Boehm 1954, pp. xiiif.) that Landgrebe gave each lecture a title, ordered the
text as a whole into subsections, and later wrote a synopsis (Inhaltsübersicht). However,
it also appears that Husserl himself at least conceived the titles of the two main parts
(critical history of ideas; theory of the phenomenological reduction), as his manuscripts
referring to these parts indicate (see below, the supplemental texts). It is not unimportant
to point out that there is a slight discrepancy between the facts that Husserl’s assistants
often ordered the lecture courses systematically (a practice that is followed in the lecture
course editions of the Husserliana) and that Husserl himself wrote each lecture as a
discrete text each time. He might have had a systematic order or structure in mind (prior
to the semester, but which he often overthrew), but for the sake of reconstructing the
composition of the entire text, he composed each lecture anew, oftentimes beginning by
summarizing the main points of the previous lectures, but then pursuing the theme he
was interested thenceforth. This practice, it should be noted, makes it quite difficult for
an editor to furnish a systematic treatise from the manuscript base. In other words, the
systematic structure that many editions of Husserl’s lectures display has (for the most
part) been produced by the editor and makes an impression that is more systematic
than the at times ad hoc choices of themes or digressions in fact manifest.
15 Boehm’s appendices also contain lectures Husserl gave and drafts of texts Husserl

intended to publish, for instance the Kant lecture on Kant’s 200th anniversary (1924).
Some of the latter have already been translated (e.g., the Kant lecture). Boehm also
distinguishes between “Abhandlungen” (treatises) and “Beilagen” (supplements, often-
times, though not always, with references to the lecture course).This distinction, however,
is in many respects artificial and has not been reproduced here. Hence all texts in the
appendix to this volume are here simply named “supplemental texts.” It cannot always
 introduction to the translation xix

The lecture course comes at a time in Husserl’s career when he was

beginning to put the events of the past behind him. In the period right
after serving as chair of his departmental unit (“Geschäftsführender
Direktor”) from 1920–1921, which he describes as a rather annoying
distraction, Husserl’s work experienced a remarkable surge. He began
broaching new systematic topics, leading him to produce a signifi-
cant amount of new texts (only the minority of them published16).
By then, Husserl had ascended to the top of his field in Germany.
To illustrate his realm of influence: Husserl accepted invitations to
give prestigious talks in London (1922), Amsterdam (1924) and, later,
Paris (1929) (and this a long time before jet-setting became the pre-
ferred lifestyle of academics), each occasion giving rise to a plethora
of manuscripts. Husserl was on the verge of becoming nationally
and internationally recognized as Germany’s most famous and well-
respected philosopher. He witnessed, with great satisfaction, a large
following of students who flocked to him from Germany and many
parts of the world.
Having his retirement in view, it is not surprising that this period
was also marked by his attempt to summarize his mature thought and
give it a lasting systematic shape. Yet what was missing, in his own esti-
mation, was a systematic presentation of his mature thought, including
the newest results from his extensive research. Since 1913, when he
published the programmatic Ideas I and declared phenomenology to
be a form of transcendental philosophy, Husserl’s thought had under-
gone major changes and expansions, most notably the move from static
to genetic phenomenology.17 At the same time, Husserl received criti-
cal pushback from many of his earlier followers from Göttingen and
Munich, who disapproved of the transcendental turn he introduced in
Ideas I. He did not feel the need to retract anything written there; but
he acknowledged that his earlier presentation suffered from imper-
fections that inadvertently led to misunderstandings. What was clearly

be said with certainty if Husserl wrote them as comments to the lecture course (although
many times he refers to certain passages) or as “regular” research manuscripts.
16 Among these are the articles Husserl published in the Japanese journal The Kaizo,

in 1922, now published in Hua. XXVII.

17 See the historical reconstruction in Welton (2000, esp. pp. 221–256) for a detailed

analysis of the various projects Husserl was working on at the time.

xx introduction to the translation

needed was a new systematic introduction and a systematic overview, a

comprehensive map of the landscape of his phenomenology (to speak
in a metaphor Husserl appreciated). This systematic project, besides
the more properly phenomenological themes he was working on at the
time, now took center stage.
The plans to write a new systematic presentation of his phenomenol-
ogy, which could serve as an introduction to his work as a whole, reach
back to 1922. The outward reason for this was at the time the invita-
tion to give a series of lectures at the University College of London.
The four lectures he composed for this occasion are the basis of the
systematic presentation, which also informed the composition of the
present text, and are also the basis of the lectures delivered in Paris
in 1929, leading to the 1930 work, Cartesian Meditations.18 The First
Philosophy lecture course is set squarely in this important period of the
phenomenologist’s work, when he was intent on giving phenomenol-
ogy a lasting shape to serve as a philosophical program for future
phenomenologists.
After the Great War, Husserl, like many contemporaries, also
attempted to stem the tide of the crisis of culture he witnessed around
him in the forms of skepticism, despair, and the overall mistrust
in reason. Husserl’s ambition extended not only to construing phe-
nomenology as the philosophia perennis that was conceived in ancient
Greece, revived in the Renaissance and since then frustrated in newer
attempts. He was also convinced that phenomenology was the solution
to the many crises of culture and civilization;19 indeed, when he called
his last work the Crisis of the European Sciences, this was just one

18 See the introduction by the editor of Hua. XXXV, Goossens, on a detailed recon-

struction of these historical events.The book Cartesian Meditations, which was published
only in French translation during Husserl’s lifetime, contains five meditations, the fifth
(the famous meditation on intersubjectivity) was added later, i.e., it was based on an
impromptu lecture in Strasbourg. It does not, in other words, belong to the original
composition of the four lectures (as in London and Paris).
19 As he writes in 1919: “The greatest hopes rest on the pure and rigorous formation

of these new disciplines [of philosophy], as you shall see; hopes which humankind can
hope to place on the further progress of scientific culture.” (Hua-Mat IX, p. 6). It is thus
humankind as a whole that can have hope, not just scientists, and not just for science for
the sake of science, but “scientific culture,” that is, culture (encompassing science) that
will be elevated to a higher plane.
 introduction to the translation xxi

of the several crises facing humankind at this time (the others were
presumably omitted due to the censorship he experienced). Although
the Nazi takeover of 1933 might not have been on the horizon a decade
earlier, the time only a few years after the Great War and in the mid-
dle of the financial depression was nonetheless ripe with economic
and political crises. Husserl felt his vocation as a philosopher clearly
challenged, and although the present text is more narrowly focused
on the problem of conceiving a first philosophy, these efforts have to
be seen in the broader context just sketched, since, as we shall see,
culture as a whole depends on foundations laid by the true philosophy,
phenomenology.
As mentioned, Husserl intended to use these lectures as the basis
for his systematic presentation to be published in the form of a (per-
haps multi-volume) book.20 It is important to mention, in this context,
that in so doing he was taking up once again a plan that he had begun
a year earlier, in the lecture course of the winter of 1922/23, Einleitung
in die Philosophie (Introduction to Philosophy, Husserliana XXXV),
which, in turn, goes back to the “London Lectures” of the spring of
1922.21 This earlier lecture course also had the purpose of introducing
phenomenology through a meditation on the very idea of philosophy.
Only when this idea has been laid out could it be made plain that
phenomenology, and only it, would fit the bill for this idea. The lecture
course of 1922/23 is in many respects thematically quite different from
that of 1923/24.22 Yet both lecture courses must be seen in connection

20 See the plans for the systematic (multi-volume) work Husserl sketched together

with his assistant Fink in Hua. XV, p. xxxvi. Yet one must distinguish the plan of writing a
system of phenomenology, giving an overview over the many themes of phenomenology,
from that of a systematic introduction to phenomenology, which would prove to be the
proper, rigorous-scientific form of philosophy.
21 The London Lectures are published, in the form in which they were delivered in

London, in Husserl Studies (Husserl 1999) and also in the appendix to Hua. XXXV,
however here only the texts that were omitted later in the lecture course were printed.
That is, some parts of the London Lectures were integrated verbatim into the lecture
course. Cf. also the editor’s elucidations of these historical details (Goossens 1999 and
2002).
22 One thing Husserl does in the earlier course is to carry out the “apodictic critique”

of phenomenology, or what also calls a “critique of the critique” (cf. Goossens 2002).
Husserl mentions this task in First Philosophy in passing only and does not return to it,
although it is also mentioned as a task to be carried out in Cartesian Meditations (Hua.
xxii introduction to the translation

mainly due to their introductory character, that is, as a meditation in

which the very theme of a leading-into (Einführung) phenomenol-
ogy was problematized. Indeed, Husserl even included some of the
manuscripts from the lecture course of 1922/23 in the present text.23
That is to say, to fully comprehend the systematic ambitions Husserl
harbored at this time, especially with respect to the topic of introducing
his phenomenology and conceiving a satisfactory method to do so,
the lecture courses of 1922/23 and 1923/24, respectively, deserve to
be treated in close conjunction. The desire to publish the project as
executed in 1922/23 was also abandoned once the semester came to a
close, but not the plan itself. Husserl’s lecture of 1923/24 is a renewed
attempt at a systematic presentation, improving, so he hoped, over
the earlier text. Yet, one year later Husserl again did not arrive at a
result that satisfied him, and thus the plan, as well as the typescripts
produced at the time, were shelved indefinitely, as so much of the work
carried out by his assistants.
The text of 1923/24 is in several respects unique in Husserl’s oeu-
vre. For one, the first half of the lecture is dedicated to a historical
meditation on the very idea of philosophy in the Western tradition
since the Greeks. Although Husserl lectured on the history of phi-
losophy before and afterwards,24 he never did so with the systematic
intention of introducing his phenomenology in that manner, namely as
the climax of the attempt to establish a philosophia perennis against
the seemingly never abating pressure from skepticism.25 The text is
remarkable, secondly, since the systematic trajectory of the lecture
course breaks off radically after the Christmas break, when Husserl

I, p. 177). Given its crucial role for the sake of the fully critiqued phenomenological
method, it is curious that Husserl never returns to it.
23 These overlaps are detailed in (Goossens 2002).

24 For a list of Husserl’s historical lectures and seminars, cf. Hua. VII, pp. xxviif. Cf.

also the more detailed account in the introduction to Hua-Mat 9.

25 To be fair, the lecture also titled “Einleitung in die Philosophie” (Introduction to

Philosophy), which Husserl delivered several times between 1916 and 1920 (published in
Hua-Mat IX), does include an historical précis of ca. 200 pages ranging from Descartes
to Kant (ibid., pp. 288–477) and some musings on the “beginning Greek philosophy
or science” (ibid., pp. 7–27), yet the “critical history of ideas” in the first half of the
1923/24 lecture course is a completely new composition with a much clearer “teleologi-
cal” structure, which culminates in phenomenology as the “destiny” of all of Western
philosophy.
 introduction to the translation xxiii

begins a systematic presentation of the method of the phenomeno-

logical reduction. He begins anew, presumably, because the previous
historical meditations were able to give his listeners “a preliminary
concept of a transcendental phenomenology and of a genuine philos-
ophy flowing from it—a purposive idea of the most general kind, and
hence […] the necessary purposive idea of all future developments”
(below, p. 4).26 Although Husserl makes it seem that the earlier part
had the purpose of an historical introduction, such that now the real,
systematic, part could begin, it is not at all clear why there had to be
such a strong rupture before and after the break. Rather than coming
to a satisfying ending in his historical narrative, the text makes it appear
that it was composed to fit the semester timing. This new beginning
in 1924 is all the more curious, since the historical meditations break
off with Kant, to whom he devotes (together with Leibniz) a mere
summary lecture before Christmas 1923. To end with Leibniz and a
very brief note on Kant makes the impression of a rushed conclusion
before the break, and it means that Husserl omitted any discussion of
German Idealism and the developments in the 19th century. Husserl
never justifies this abrupt ending. To underscore the transcendental
character of phenomenology and its character as transcendental ide-
alism, as he emphasizes in the second half of the semester, it would
have been helpful for the reader to hear Husserl present his views on
Kant and especially the latter’s shortcomings, as well as those of the
Neo-Kantians.27
Another reason this text is unique is this systematic presentation
of the reduction ensuing now (as of 1924) is in itself complex and
its development and result surprising. By his own account, Husserl
discovers and opens up a new path into the reduction, that via psychol-
ogy. In terms of Iso Kern’s famous presentation of “Husserl’s three

26 Another possibility, hinted at by Landgrebe (though without any proof, cf. Landgrebe

1962, pp. 259 f.), is that Husserl simply gave up on the plan of producing a publishable
text: “It is the path [explicitly in part II] of an experimenting adventurer in thought
whose successes are constantly thrown into question in the reflections which accompany
the lectures and whose goal is not fixed from the start so that it actually leads elsewhere
than initially foreseen” (ibid., p. 259).
27 These discussions are indeed executed in much greater detail in the supplementary

texts, esp. Text 1 and Text 4.

xxiv introduction to the translation

ways into the reduction” (the Cartesian, the psychological, and the
ontological one), Husserl here introduces this second path for the
first time publicly.28 At the same time he acknowledges to his listeners
the limits and shortcomings of the earlier Cartesian path, which he
utilized in Ideas I, and which led to the famous reproaches of Husserl
being a Cartesian, an idealist, or a solipsist. Such a public self-critique
is rather rare in Husserl’s oeuvre. Although Husserl is quite content
with the opening up of this new path, the presentation is far from
complete and comprehensive, due to the semester rushing to a close,
and the lecture ends once again with some rather hasty remarks on
phenomenology as transcendental idealism and a “new” monadology.
Thus, while he accomplished quite a bit systematically, the presen-
tation of the material, as it stands at the end of the semester, is far
from satisfactory. Indeed, it is presumably for this reason that Husserl
shortly afterwards abandoned the plan to use this text as the basis for
his systematic introduction. As important as this systematic result is,
one has to conclude that the manner of arriving at it is long-winded,
full of ruptures and digressions. Nonetheless, the central importance
of this text in Husserl’s oeuvre is undisputed.
Husserl continues to plan and plot out a comprehensive system-
atic work (or systematic introduction), though by his own lights he
never succeeds.29 Formal and Transcendental Logic of 1929 can serve
as an introduction to his genetic logic, and Cartesian Meditations of
1930 was deemed acceptable “only” to his French readers. After 1933
Husserl had essentially abandoned all plans. His last work, the Crisis of
European Sciences, is a last and frantic attempt at such a presentation,
which he undertakes in a last effort to give at least an introduction to

28 Kern’s “three ways” essay has become canonical in its systematic presentation (cf.

Kern 1962). However, this presentation overlooks the fact that to Husserl the question
of the paths into the reduction was problematic at all times in his life after 1905. Not
only are there also other ways into phenomenology (via the critique of the sciences, via
intersubjectivity, etc.), it is also the case that traces of the way via intentional psychology
can be found prior to 1924.The case that some interpreters have made of the importance
of this lecture course for the problem of the ways of the reduction is in some respects
overblown.
29 An overview over these systematic plans is given in Kern’s (editor’s) introduction

to Hua. XV, p. xxxvi. Cf. also the editor’s introduction to Hua. XXXIV, which adds some
newly found material.
 introduction to the translation xxv

his phenomenology. This last work is remembered, rightly so, for the
existential urgency with which Husserl introduces phenomenology as
a solution to the crisis of his day. However, especially in its historical
part, the Crisis in many ways falls short of the much more detailed
presentation in First Philosophy.
Scholars later have tried to make sense of the systematic place of
First Philosophy in the context of Husserl’s work in general, since
the phrase “first philosophy” is not used by Husserl prior to 192330
and also recedes into the background after 1924. It was no lesser than
Husserl’s own pupil Heidegger, who claimed (in the 1929 dispute in
Davos with Cassirer), that “for a period, Husserl had fallen into the
arms of the Neo-Kantians,”31 which presumably meant the temptation
to conceive of phenomenology as a “first philosophy” in the sense of
an ultimate foundationalism.32 This claim also implies that at a later
time Husserl would have wrested himself from this embrace and that
it was only a temporary phase. Later scholars have also argued along
Heidegger’s claim that this task, and hence this text, presents a curios-
ity within Husserl’s writings (see section IV, below). While it will be
shown below that this claim is in many respects unfounded, it is true
that in this text Husserl is perhaps more radical in his systematic ambi-
tions than elsewhere. Husserl is dead serious when he characterizes
phenomenology as the “secret desire of all of philosophy.” What he
means by this claim can perhaps be best understood by studying the
present text.
Let me, in the following, address some of the central points tied to
his claim that phenomenology should come forth as “first philosophy.”

30 Interestingly, Natorp uses the phrase proté philosophía in his 1901 review of Husserl’s

Prolegomena (quoted in Boehm 1954, p. xix), not to identify Husserl’s draft of a pure
logic, but rather to argue that Husserl’s achievement may not yet have accomplished
this (though it should). It is not far-fetched to see Natorp as a very strong influence
in Husserl’s later attempt at such a first philosophy, as Natorp influenced Husserl in
other aspects of his thought, especially in the 1920s (cf. Luft 2010, for more on Natorp’s
influence on Husserl).
31 Heidegger 1973, p. 247.

32 It is a different issue whether this captures the intentions of either school of Neo-

Kantianism well. If it is to mean that philosophy should provide a firm foundations for
all scientific efforts and be a permanent bulwark against skepticism, neither of the major
schools of Neo-Kantianism would lay claims to such ambitions.
xxvi introduction to the translation

Understanding these can help the reader understand the main inten-
tions driving Husserl. But before that, I will start out with a simple
definition of what phenomenology is; this will provide the basis for my
discussion of Husserl’s attempt to bring phenomenology forth as first
philosophy.

2. A Simple Definition of Phenomenology

Phenomenology is the eidetic science of transcendental subjectivity.

What does this mean? Let us start with subjectivity (or consciousness
or mind, all of which are synonymous for our purpose). Phenomenol-
ogy studies the mind and its experience.The latter has a special feature:
it is always of something.This “being-of-something” phenomenologists
capture with the term “intentionality.” The term is technical and not
meant in the colloquial sense, in which “intentional” means something
like “deliberate” or “with (explicit) intention.” Rather, it designates
the necessary “aboutness” of every mental episode or experience,
and that in the broadest sense, which goes beyond merely psychic
experiences. “Intentionality” thus refers to thinking, remembering,
anticipating, hoping, but also seeing, feeling (such as pain), touching,
wishing, emoting, willing, and so on. In a very basic sense, then, phe-
nomenology studies the structure of intentionality in all regions of
experience.
Looked at closely, every experience has a “subjective” and “objec-
tive” component. In the case of perceiving, for example, the act of
seeing is the subjective component and that which is seen in the act
is the objective component. Rather than calling this correlational
structure “subjective” and “objective,” since we are dealing with the
structure of intentionality, Husserl uses the technical terms “noetic”
and “noematic” for the two poles of the structure of intentionality.
Thus, in a yet more basic sense, phenomenology studies the way in
which the subject is connected with the world it experiences. It is an
investigation of the relation of mind and world.
As covering all forms of intentionality, not just the strictly speaking
mental ones (“inside our head”), phenomenology is not just psychology
or a special version thereof. That phenomenology would be “descrip-
tive psychology,” as Husserl himself called it at the outset, is a severe
limitation of its scope. Phenomenology studies the way in which the
 introduction to the translation xxvii

world is experienced in all forms, and the way the subject has this
experience. It is thus an investigation from the standpoint of the expe-
riencing agent in her having experience in the broadest sense.
As discussed so far, phenomenology is mainly a descriptive exercise
or a descriptive science. As describing the structure of intentionality
in its different forms, it also aims to arrive at general insights that
go beyond one’s merely personal whimsy. Of course the investigator
has to start from her (first person) experience, but what she describes
are structures that hold for consciousness (or intentionality) as such,
regardless of the fact that the person doing the describing is located in
France or Finland or on the moon, regardless that she has two eyes, and
that she studies the perception of a tree, a tiger in the forest, an object
on the moon, or an imagined monster or a remembered loved one.
The descriptor, hence, has to abstract from her own perspective and
describe structures that hold as such. Every science has to move from
individuals to generalities. Phenomenology is in this sense a science
like every other science, aiming at general insights about, or essences
concerning individuals.
Consider a basic example that Husserl was fond of: in the case of
perceiving, the object that I see shows itself to me from a side facing
me and a hidden (but co-meant) backside. The general structure of
perception (mine, and everybody else’s who has the ability to perceive)
as a form of intentionality (regardless of who has it) is thus that its
objects necessarily show themselves in profiles and that the perceiving
agent cannot see all profiles at once. Phenomenology as a descriptive
science abstracts from the fact (of, for example, the person’s histori-
cal and geographical setting and her physical make-up) and aims at
general structures. While there are levels of generality in empirical
generalizations, phenomenology is philosophy and is thus aimed at
insights that are a priori (independent of experience) and essential
(necessarily true). In order to reach essential truths, the phenomenol-
ogist has to aim at insights that are true as such and not only valid for
a certain group of exemplars (e.g., the human being). Though starting
from her own experience, she aims at truths that are true independent
of any existing experience, but true of any possible experience. It is, in
this sense, an a priori science of consciousness in the same way that
arithmetic is an a priori science of numbers. Thus far, I have clarified
what “eidetic science of subjectivity” means.
xxviii introduction to the translation

Next, “subjectivity” has the addition “transcendental.” As of Kant,

the term has the meaning of “condition of the possibility.” A tran-
scendental investigation, hence, studies not a given something (in the
case of Kant: cognition), but the conditions that must be assumed as
necessarily in place to make this something possible. Again, to Kant,
space and time as forms of intuition are the necessary condition of
the possibility of us experiencing things in the world (as they give
themselves to us conforming to our forms of sensibility).
In phenomenology, if subjectivity is called transcendental it means
that subjectivity is understood as that which enables, broadly speaking,
objectivity (or the world). In what sense is subjectivity the condition
of the possibility for the world? Is this not a wild claim? It is, indeed,
to us living normally and naturally. Normally we experience the world,
that is, things in the world, and we do not attend to the subject we
are who experiences the objects. We take this subjective aspect for
granted. The same goes for the sciences, who study parts of the world,
roughly distinguished as nature and spirit. The natural sciences study
different species of animals, the physical and chemical world; the other
sciences are what we also call “human” or “cultural” sciences, such
as history, literary criticism, and theology. They all study things in the
world and take the subjective aspect of experiencing them for granted.
This general stance, in which we take the world for granted as existing
independently from any experiencing agent, Husserl calls the “nat-
ural attitude.” The natural attitude is the general, everyday way of
living in the world, in which we pursue our projects. And it is also
the stance every scientist takes. Phenomenology, as an “un-natural”
science, stands opposed to the natural attitude, not negating it, but
“bracketing” it in order to gain a different stance. Phenomenology
takes place in a different attitude. In fact, its beginning occurs when
we question the natural attitude and are, by virtue of that questioning,
in a different attitude.
This attitude of phenomenology is different in that which focuses on
that which the natural attitude precisely ignores or overlooks: the sub-
jective part (of consciousness in its intentionality). It is always there,
including in the natural attitude, but it is not attended to unless we
explicitly reflect on it, when we, e.g., say, “it seems to me that X”. But, of
course, this is far from a well-formed science, and in any case, the sub-
jective part is never seen in the natural attitude as a potential object of
 introduction to the translation xxix

a science, a science of the subjective. But when we attend to the sphere

of intentionality, we have to concede that every experience in the nat-
ural attitude has a subjective (intentional) side to it. In order to make
any scientific utterance about something, I must first have experience
of it. This fact, which is trivial in the natural attitude, becomes precisely
the problem and the scientific task for phenomenology; what would be
a trivial aspect becomes an explicit object of a specific investigation.
Because, when viewed reflectively (i.e., from the habitual standpoint of
the phenomenologist), every worldly experience (of something in the
world in the natural attitude) has this subjective side, this subjective
aspect enables us to have any experience of objects. In this sense, then,
one can say that subjectivity (in the way phenomenology frames it) is
the condition of the possibility of everything objective. Consequently,
phenomenology is the study of transcendental subjectivity, subjectivity
in the way it experiences the world, or in whose experience the world
manifests itself.
Phenomenology thus studies a dimension that is always there but
always overlooked in the natural attitude. This is a dimension for
which firstly an appreciation has to be engendered. To express its
novelty, Husserl resorts to different metaphors. In one metaphor he
uses repeatedly, he likens it to a new continent that has never been
entered, let alone mapped. In another metaphor that is perhaps more
apt (taken over from Gustav Theodor Fechner), phenomenology dis-
covers a third dimension to the world of the natural attitude, which is
merely two-dimensional. Phenomenology becomes true philosophy
when it realizes it is toto caelo different from any other scientific dis-
cipline, and it is universal philosophy, since it encompasses all other
sciences. It proceeds in this way, in general, in which one can distinguish
the work of the sciences from that of philosophy. Phenomenology as
the true philosophy, hence, does not just enable the natural attitude,
but also all sciences of the natural attitude. As Husserl explains:
“To carry out plane-geometry, to investigate planes and their shapes,
means: not to pay attention to the bodily dimension. But the latter
is always there and everything spatial also has its third dimension.
One may not ask too much of a metaphor, yet what it means for us
for the sake of metaphorical talk is clear: Everything that the non-
philosophical sciences investigate also has its ‘philosophical’ dimen-
sion, but to investigate it lies beyond the scope of these sciences.
xxx introduction to the translation

Pure philosophy, hence, relates to all sciences, but what it searches

for and captures theoretically, it cannot ever (for essential reasons)
gain from these sciences. … The philosophical dimension provides not
additional, generically related problems, but generically novel ones.”
(Hua-Mat IX, p. 2).
This enabling transcendental dimension comes first before the other
dimension and the latter is dependent on it (the two-dimensional world
is embedded in the three-dimensional one). It is the first for us (experi-
ence as access to the world), though it is not seen as such in the natural
attitude. As standing on the ground of the natural attitude, all other
disciplines of this dependent dimension are related to it in an essential
way. In this way I have spelled out, in all brevity, not only the tran-
scendental character of phenomenology, but its systematic position as
first philosophy. Being in such a position, phenomenology, as being the
“true” philosophy, also has, as it were, a special responsibility and call-
ing.33 We are now in a position to situate phenomenology’s task as such
a first philosophy, starting out with a short account of the term in the
history of philosophy, and then in Husserl’s oeuvre, where, as we shall
see, it has several meanings that are related, to be sure, but that indicate
different meanings and different tasks for the phenomenologist.

3. The Very Idea of Phenomenology as First Philosophy

Although it seems easy at first glance (in the sense just given) to give
a definition of what Husserl means by “First Philosophy,” it becomes a
challenge to further explain this concept when he claims, a fortiori, that
specifically phenomenology should come forth as a discipline that is
more than just a descriptive, but also foundational discipline.34 Rather,

33 Cf. also Schuhmann (2004) for an in-depth account of Husserl’s idea of philosophy.
34 On Husserl’s alleged foundationalism and exactly which kind of foundationalist
he is, cf. the helpful discussion by Berghofer (2018), who also gives a survey of this
discussion both in contemporary philosophy of mind as well as in the scholarship on
Husserl beginning with Føllesdal and up to more recent works by Drummond, Beyer,
and Zahavi. It should be pointed out, however, that Berghofer, too, repeats the old error
that Husserl does not distinguish between adequate and apodictic evidence until the
Cartesian Meditations (cf. Berghofer 2018, p. 12). As is clear from the present discussion,
this distinction was one of the main issues dealt with as of 1922 and it was a defining
moment for the characterization of his phenomenology as First Philosophy.
 introduction to the translation xxxi

it is perhaps helpful to assume that there is a cluster of motives that

come together in this term. In order to gain some clarity here, I will
begin by highlighting the main definitions in the two philosophers
who were clearly most influential for Husserl in this regard: Aristotle
and Descartes. Then I will present some of the notions involved in
Husserl’s usage of the term. Husserl was never able to bring these dif-
ferent notions together into one systematic or coherent account,35 nor
is the following account exhaustive. For a circumspect understanding,
it is more fruitful, I believe, to single out and introduce some of these
ideas and concepts separately.

i. The idea of a first philosophy in the history of philosophy

The term in the Greek original proté philosophia is coined, as is

known, by Aristotle. Aristotle introduces it in his Metaphysics as the
discipline that studies “being qua being,” that is, being as such, prior
to and vis-à-vis being according to one of the ten categories. Thus,
the study of being as being is a proto-scientific discipline, meant to be
foundational for all others to follow (in the sense of logically preceding
them). But it also studies the highest being (God) as that which goes
beyond (meta) the physical.Thus,“metaphysics” and “first philosophy”
(or “study of wisdom” or “theology”) are more or less synonymous
to Aristotle.36 As such, it is based on his famous claim that “all men
suppose what is called wisdom (sophia) to deal with the first causes
(aitiai) and the principles (archai) of things” (Met. 981b28).37 First
philosophy studies these first causes and principles, notably of being,
of entities.
Descartes famously takes up the term in his Meditationes de Prima
Philosophia of 1641. Here the method of hyperbolic doubt is intro-
duced to radically call into question everything that can be doubted
in order to establish “first principles” and “firm foundations” for the

35 Schuhmann (2004, p. 62) also takes this position and argues for a “compiling method”

for assembling what he calls (with Fink) an “‘operative concept’ of Husserlian phe-
nomenology” (ibid.).
36 This is notably not the case for Husserl, for whom metaphysics is “second philoso-

phy.” See subsection 3.vii below.

37 Cf. also the overview by Cohen (2016).
xxxii introduction to the translation

sciences. The first principle upon which to base all other mediately
certain axioms is the certainty of the “I think, I am,” which remains
even after the most radically possible doubt, doubting that God exists
and that he is, instead, assumedly a genial but evil deceiver manipulat-
ing our every sensation and thought (cf. Descartes 1904, pp. 17–23).
With this meditation, historically, the idea of a first philosophy is firstly
linked to the thinking substance, the ego cogito or the subject. This is
why Kant and Husserl could justifiably call Descartes’ Meditations the
(dimly anticipated) origin of transcendental philosophy.
Despite Husserl being closer to Descartes, nonetheless both ele-
ments, that of a foundational discipline dealing with first principles
and the necessity of the turn to the ego cogito in order to accomplish
the former, are present in Husserl in various ways, and he acknowl-
edges his predecessors. At the very beginning of the lecture course,
Husserl explicitly begins with an invocation of Aristotle’s notion of
“First Philosophy,” which he also immediately connects with the term
“metaphysics” (below, p. 3), though he makes it clear that he is not
interested in the historically correct account but rather in the “formal
preliminary indication of the theoretical intention” (ibid.) guiding its
inceptor. Also, Descartes’s Meditations are mentioned in the same
passage as “represent[ing] a completely new beginning in the history
of philosophy in their attempt to discover, with a radicalism unheard of
up to then, the absolutely necessary beginning of philosophy” (below,
p. 8).
Thus, it must be said that First Philosophy has first and foremost
for Husserl the role of a foundational discipline. Moreover, since
Kant’s critique of reason, it takes the shape of a transcendental cri-
tique of knowledge or cognition (epistemology). His closest allies here,
despite all differences, are thus clearly Descartes and—though he is not
mentioned here—Kant, especially via the mediation through his Neo-
Kantian contemporaries. Natorp has already been mentioned above.
Boehm mentions another person who may have also been influential,
the Neo-Kantian Eduard von Hartmann (1842–1906), who, he claims,
was “presumably the first to call ‘epistemology’ ‘first philosophy’”
(Boehm 1954, p. xviii). Von Hartmann writes in his Philosophy of the
Unconscious of 1878, “Epistemology is the true philosophia prima”
(quoted in Boehm, ibid., n. 2). Husserl had this book in his possession;
since, however, the copy in his personal library bears no annotations, it
 introduction to the translation xxxiii

cannot be established whether Husserl had knowledge of this passage.

To claim that Husserl would have been directly influenced by von
Hartmann in this respect cannot be established with certainty. Yet,
Husserl would certainly agree with von Hartmann’s statement.38
What should be clear, in any case, is that Husserl’s perusal of
the term First Philosophy in the context of his characterization of
phenomenology is not meant as something radically novel; he is con-
sciously making connections to traditional conceptions of philosophy,
both to demonstrate his indebtedness to his forebears and to show
that, despite all originality, his philosophy is the true fulfillment of
these earlier visions.

ii. Husserl’s idea of first philosophy (sans phenomenology)

Husserl’s most basic idea of what a first philosophy as universal

science should accomplish can be circumscribed without yet linking
it up with phenomenology. There is a proto-phenomenological sense,
as it were, for it is such a foundational structure that it is a universal,
all-encompassing science and as such should be the guiding ideal for

38 Husserl knew of von Hartmann’s notion of the unconscious.There are five books and

offprints of von Hartmann’s preserved in Husserl’s library, of which he only annotated

the book Kritische Grundlegung des transcendentalen Realismus (2nd edition of 1875).
Von Hartmann is mentioned thrice in the entirety of Husserl’s oeuvre, and in no case
does he make reference to the concept of first philosophy: in Hua. VII, pp. 408f. (these
are texts that appear to be experts from post-Kantian philosophers, such as von Hart-
mann, Jacobi, Hamann, Fichte, Hegel, Trendelenburg, Weisse, Fichte Jr., and Fries, which
have not been included in this translation), B I 1/14 (unpublished), and in an annotation
of Benno Erdmann’s Die Axiome der Geometrie: eine philosophische Untersuchung
der Riemann-Helmholtz’schen Raumtheorie (The Axioms of Geometry: a Philosophical
Investigation of Riemann-Helmholtz’s Theory of Space) of 1877, here pp. 130f. Erdmann
here discusses von Hartmann’s book of 1875.
Boehm further speculates (Hua. VII, pp. xvii f.) that von Hartmann, in reconceiving
first philosophy as epistemology, attempted to further the impulses of the late Schelling.
Boehm asserts that Husserl’s distinction between first and second philosophy (to be
discussed below) is reminiscent of the late Schelling’s distinction between positive and
negative philosophy. However, for reasons that cannot be discussed here, neither the
assumption that Husserl knew of Schelling’s distinction nor that Husserl’s distinction
is parallel to that of Schelling are very convincing. While Fichte and, to some extent,
Hegel clearly influenced Husserl, any relation to Schelling’s philosophy is spurious at
best. (Cf. the collection, ed. by Luft & Fabbianelli 2014, on Husserl’s relation to classical
German philosophy.)
xxxiv introduction to the translation

all scientists, that is, all those who have dedicated, or intend to dedi-
cate, their lives to the search for Truth, which is the path towards bliss
(“Seligkeit”). Universal science, as a general science, encompassing
every individual science as specific formation thereof, is dedicated to
the pursuit of truth for the sake of truth, of “theoria and nothing but
theoria” (Hua. VI, p. 326).39 This is the way Husserl makes his opening
moves in the present lecture course.40
It is historically interesting that the two main inspirations Husserl
credits here are not Aristotle and Descartes, but rather the latter and
“the incomparable twin-star Socrates-Plato” (below, p. 8). What links
Descartes and Socrates-Plato together, in Husserl’s estimation, is that
their philosophizing (as search for “pure truth”) is inspired first and
foremost by the specter of skepticism, that is, by the doubt in firm
truths and fixed principles, principles which enable knowledge to come
forth on the secure path of science. Yet principles are necessary not
only in science and knowledge, but indeed in all practical life as well.41
If one recalls Husserl’s personal motivations for becoming a philoso-
pher, which he recounts at times somewhat ceremoniously,42 he too
saw skepticism in theory as well as in praxis—but more importantly
in the latter—as the greatest threat to the flourishing of humankind.
Indeed, the paradoxes raised by skepticism are not first and foremost
problems arising in the philosophical armchair, but make themselves

39 This notion of “truth for the sake of truth” and “theory for theory’s sake” does not

mean, however, that philosophy should not have practical application. To the contrary,
all philosophy is ultimately aimed at practice in the sense of enabling the good life; cf.
Schuhmann 2004, pp. 64f., for an elucidation of the relation of theory and praxis.
40 A part of these texts, it should be noted, Husserl took from an essay he published in

the “Japanese-German Journal for Science and Technology” (vol. 1) in 1923, entitled
“The Idea of a Philosophical Culture” (Hua. VII, pp. 203–207). A translation of this
text will be published in the Husserliana-Collected Works volume containing the Kaizo
articles. Husserl also begins the lecture course of 1922/23 with similar reflections on the
nature of the ideal of science and the ideal scientist, cf. Hua. XXXV, pp. 43 ff.
41 Husserl ignores that this presumably was an important motivation for Aristotle

as well, e.g., to establish a well-grounded formal logic to counter Sophistic pseudo-

argumentation.
42 Cf. Husserl’s impromptu speech at the celebration of his 70th birthday, cf. Schuh-

mann 1977, p. 344. There he says, according to a recollection from Roman Ingarden, “I
had to philosophize, otherwise I could not live in this world.”
 introduction to the translation xxxv

felt most crucially in practical life. Indeed they are, in the latter shape,
“fateful problems for mankind on its way to genuine humanity” (below,
p. 9).43 What is needed to combat skepticism, in most general terms, is
“complete clarity” and “clarification” of all opinions, as to which are
true (to the extent they can be justified), and which are mere opinions.
This clarity can only be achieved—and here we get a first indication
of phenomenology’s role in this endeavor—by a return to “ ‘insight’,
or ‘evidence’” (ibid.). The “principle of principles” (“that each intu-
ition affording [something] in an originary way is a legitimate source of
knowledge”44) ought to be invoked and applied already in everyday
life.Thus, completely clear evidences are the foundations for any scien-
tific endeavor; they are the only thing upon which arguments or correct
inferences can be founded. Trying to arrive at complete clarity and
evidence is not already the working out of first philosophy, but it is this
burning necessity that marks the Cartesian drive to “once in a lifetime”
(semel in vita) start over and subject every commonly held opinion to
radical scrutiny and to come up with first principles supporting other
assertions. Everything must be subjected to the famous Socratic lógon
didónai, to giving oneself a radical account, ideally spanning one’s
entire life. This is the first impulse to gaining any clarity and, a fortiori,
lasting knowledge, enabling both the flourishing of theoretical and
practical life.

iii. First Philosophy as grounding a fully justified life of

ultimate self-responsibility. Becoming an honest philosopher

While continuous with the last point, the project of a first philosophy
takes on a more concrete shape in Husserl’s vision once this project,
which begins with Socrates as a practical one, becomes applied to the
theoretical project of science in the broadest sense in which it is synony-

43 It is here where Plato departs from Socrates, in Husserl’s estimation, for the latter

only engaged in thinking “only as a practical reformer” (below, p. 9). The relation to
Husserl’s ethical thought cannot be broached here, though clearly for Husserl, in most
general terms, philosophy should be in the service of the good life. These motives come
to the fore especially in his late ethical writings, cf. Hua. XXXVIII and LX, cf. also here
the editors’ (Peucker and Sowa) introductions to these volumes.
44 Hua. III/1, p. 51 (Dahlstrom trans.).
xxxvi introduction to the translation

mous with philosophy. This happens with Plato. As long as the quest
for clarity is still merely a practical matter (as in Socrates), it is not yet
radically reflected. Such a life is, in Husserl’s terminology, still naïve. It
becomes philosophical the moment it reflects on its ultimate grounds
and thereby loses all naiveté. It thus becomes fully justified in every
respect. This complete justification in every respect is an ideal, to be
sure; but only true philosophy, rising above the everyday, can posit this
ideal as a limit idea to which the individual scientist is to approximate
herself asymptotically. Only then can the scientist in her individuality
claim to be a true scientist, as following the ideal set up by the true
philosopher; just as, in the practical sphere, one can only claim for one-
self to be a truly good person once every guiding principle for action
has been justified.45 To do this in general, every dogmatic assumption
must be suspended. Thus, the phenomenological epoché, the withhold-
ing of assent to any truth claim, finds its equivalent in the “ethical
epoché” that every person must undertake, insofar as she wants to
realign her life to an absolutely justified principle.46 The ethical aspect is
foundational for the epistemological one.This does not mean, however,
that every person should become a scientist or philosopher; rather,
the scientist practices this “renewal” with more rigor than is possible
in the practical sphere and with a clearly defined methodological form
of reflection, which cannot be demanded by the prescientific person.
Thus, the ultimate motivation for any human being is, to Husserl,
to become a good and honest person (to oneself, to others), and the
same standard ought to be applied to the good scientist and philoso-
pher with respect to her ethos, which can only be the never-ending
search for insurmountable truth. Once this goal has been conceived
in its purity, which is eo ipso a philosophical achievement (since it
is not contingent or applied to anything in particular, it is the “goal
qua goal”), it must then be applied to the particular sciences. Every
single scientist should also adhere to this ideal of being able to jus-

45 As an aside, this is the “personalistic” aspect of Husserl’s thought, which becomes

salient especially in his ethics. The fully justified person is beholden to herself and her
own evidences exclusively. The contrast would be to the ideal laid out in virtue ethics,
where the norm comes from the virtuous other who is admired by the people.
46 Cf. Hua. XXVII, pp. 3–94 (the “Kaizo Articles”) for a presentation of this line of

thought.
 introduction to the translation xxxvii

tify every actual and possible deed (in the field or the laboratory)
and judgment (in fixating findings). As enacting this idea of a first
science or first philosophy, they thereby are “second philosophies”
in referring themselves back to the very idea of the master science,
which posits the pursuit of truth as ideal. A first philosophy thus for-
mulates in ideal terms the very principles under which every individual
researcher must stand if the enterprise of science as the search for
truth can ever come off the ground and withstand the never-ending
attacks on the part of the arch enemy,“the hydra of skepticism” (below,
p. 59).

iv. Phenomenology as the true philosophia

perennis, asymptotically approached

While first philosophy formulates the very idea of the pursuit of

knowledge that serves as the ideal for all scientific endeavors, there
is a fundamental discontinuity between the sciences and philosophy
according to Husserl. Philosophy is fundamentally different from
the sciences in several ways. For one, where the sciences are con-
tinuous with common sense and the natural view of the world—in
Husserl’s terminology: modern natural science establishes itself as a
“naturalistic” attitude on the basis of the natural attitude, thus con-
stituting naturalism—philosophy can only come to be with a radical
break with common sense and all “natural” assumptions. It breaks
with the naiveté of the natural attitude. While the natural sciences
are reflective at times—every person reflects on the meaning of her
life from time to time; no scientist can further her work and break
the mold of the current paradigm without being reflective—they are
not radically reflective. This means that they have not reflected on
the most basic assumption of all worldly pursuits, namely that they
all presuppose the mind-independent existence of the world (the
“general thesis of the natural attitude”). Philosophy breaks with this
fundamental assumption and thus reveals the subject-relativity of all
experience (intentionality). Before studying intentionality, such an
investigation is only possible on the basis of the fundamental move
from all “mundane” scientific affairs to philosophy; it is only possi-
ble through a break with the natural view of the world. It is here
where Husserl’s pronouncements about phenomenology being “abso-
xxxviii introduction to the translation

lutely without presuppositions” come into play. A complete break with

the natural attitude is identical with a suspension of all presupposi-
tions.
Husserl believes that only this radical break with the natural atti-
tude reveals the very idea of philosophy, as philosophia perennis,
the secret desire of all Western philosophy. It is an a priori notion
that has been conceived by Western philosophy but never completely
understood, let alone fully executed. Husserl for the first time placed
philosophy on a novel basis from which it will henceforth ensue. Espe-
cially in the Crisis work, Husserl is insistent that he has formulated
this idea to which future philosophy must approach asymptotically. He
is emphatic about his philosophy being the “true scientific discipline of
beginnings,” since it has for the first time truly made such a beginning
with Husserl’s ground-laying. This view also squares with Husserl’s
view of his own work in the entirety of the Phenomenological Move-
ment. The way he sees it, he has spent his life laying foundations, which
will remain firm for all time. What yet needs to be accomplished is a
full mapping of the terrain of future philosophy qua phenomenology.
This is the task of future generations who shall build upon the ground
laid by its founder.

v. Phenomenology as first philosophy: as mathesis

universalis, as universal science, as absolutely
justified, as “ultimately grounding science”

As a grounding science, phenomenology not only lays the ground

for its own work, but also has an invaluable importance for the sci-
ences. Philosophy does not come at the end of the work of the sciences,
but must come at the outset (logically, not temporally), preceding and
grounding it. What the Neo-Kantians do, Husserl says in a manuscript
of ca. 1908, in laying foundations after the work of the scientist, is “last
philosophy” (Hua. VII, p. 385, it. added) vis-à-vis first. To Husserl, such
a procedure, as advocated by the Kantians, is naïve; to watch scientists
just go about their work, to then later spring into action, is, for the
philosopher, irresponsible. For that reason, all sciences are in need of
a theory of science systematically preceding them. That is, temporally
speaking (as in Descartes), they begin going about their business; but
they are in need of a grounding that comes logically prior. Though nec-
 introduction to the translation xxxix

essarily proceeding naively, they are in need of a systematic grounding

in order to overcome this naiveté.
This very task is formulated as early as the “Prolegomena” to the
Logical Investigations, where Husserl, after his famous refutation of
psychologism, ends with a sketch of a “pure logic” fulfilling the Leib-
nizian vision of a “mathesis universalis.” The latter is, to Husserl, an a
priori theory of science, more specifically “the theory of the form of
possible systems of propositions that are in principle of non-empirical
structure” (Peucker 2017, p. 58). This pure logic is to govern the “ideal
conditions of science” (ibid.) and is thus the “theory of theories, the sci-
ence of sciences” (Hua. XVIII, p. 244). Mathesis universalis is, in effect,
a first philosophy, which lays out in principle the pure (or formal) logic
that all sciences must utilize if they are to reach sound foundations. To
repeat, Husserl is not doing something altogether new in the present
lecture, but merely giving it this traditional name.
Moreover, due to the correlational a priori between thought and
object, a formal mathesis implies a formal ontology culminating in the
pure “thing as such” (Gegenstand-überhaupt).47 Such was Husserl’s
vision of forging a complete a priori theory of science, divided into
formal logic and formal (and a fortiori, material) ontology.This project,
while never fully completed, is nonetheless reaffirmed as a task to be
completed in Formal and Transcendental Logic. In the present text
Husserl explicitly (below, pp. 30 f., cf. the entire lecture 448) links up this
sense of mathesis universalis with the task of a first philosophy. This
first philosophy as a theory for all sciences is not yet phenomenology
proper, but a propaedeutic for all possible sciences that stand under
rational (a priori) laws, attempting to reach cognition. Next, then, first
philosophy, naturally leads to a theory (or critique) of such cognition
or an epistemology.

47 Cf. again Schuhmann 2004, pp. 65–68 for a succinct summary, also highlighting the

parts Husserl did not complete of this universal project.

48 But cf. his self-critical note regarding his initial conception of mathesis universalis

below, pp. 627ff.

xl introduction to the translation

vi. First Philosophy as transcendental critique

of cognition. Consciousness as the absolute

It is only now possible to explain how phenomenology is to be

specifically this first philosophy. The cue is given through the previous
exposition of the mathesis universalis, whose execution contains a nec-
essary correlation, namely between consciousness and world. Husserl
famously calls this the “correlational a priori”—no consciousness with-
out something conscious, no being without a relation to (actual or
possible) consciousness. Phenomenology’s basic claim is that every
object is actually or possibly conscious in some form of consciousness,
or is given (or gives itself) in consciousness. It is the task of phe-
nomenology to investigate the different manners of intentionality or
of givenness of objects to consciousness. Consciousness constitutes the
objects of its experience, or perhaps better, objects constitute them-
selves in consciousness. In this sense, phenomenology is the study of
objects-as-constituted,–as-given, as they appear to us as phenomena, in
their different forms (perception, imagination, memory, and so on, with
their respectively different objects or contents, visual object, image,
melody, and so on), all of which are objects in the world. In short,
phenomenology is the investigation into the constitution of the world.
The full realm of the correlational a priori and the opening up of the
realm of consciousness can only occur through a radical break with the
natural attitude. This break consists in the rupture of the “ordinary”
assumption that the world exists mind-independently. Part of this natu-
ral assumption is that there is an ontological priority to the world prior
to it being experienced and cognized. However, the transcendental
turn reveals that all being is only being-for-consciousness. In different
terminology, phenomenology as transcendental reveals consciousness
as the absolute, to which everything is relative. It is the “condition of
the possibility” of all being becoming experienced. Without it being
experienced, actually or potentially, it does not exist for us.49

49 I only mention in passing that there is a disagreement in scholarship whether or

not Husserl’s prioritizing (after the reduction) consciousness over the world entails an
ontological commitment, or whether it is metaphysically neutral precisely due to the
reduction. For a discussion of this, cf. Zahavi 2002.
 introduction to the translation xli

Once one has seen the absoluteness of consciousness, it is both the

first for us (it is our primal and only access to the world, as world-
for-me from the first person perspective) and the first in itself, since it
constitutes the world. That is, there is a unilateral dependence of world
on consciousness from the standpoint of philosophy. Consciousness is
both the first for us and in itself, and the study of it is, accordingly, first
philosophy. As first philosophy it is an eidetic study of the transcen-
dental structures that enable us to have experience of worldly being
(essential structures of conditions of the possibility of any encounter
with the world). In this sense, it is more fundamental than traditional
epistemology, which studies the conditions of the possibility of cogni-
tion (Kant) or those of the current status of cognition in the sciences
(the Marburg School, who therefore called their project Erkenntniskri-
tik, critique of—existing—cognition).50
Phenomenology is the study of all forms of experience, beginning
with passive, pre-predicative, pre-scientific, ordinary experience, then
addressing simple perception, its temporal stream, all the way up to
active behavior, such as acting, willing, and judging. Phenomenology
is thus the study of the absolute, of that which constitutes everything
worldly relative to it, and it is for this reason transcendental idealism.
Transcendental phenomenology as transcendental idealism is the “syn-
thesis of natural and transcendental attitudes” (Hua. XXXIV, pp. 16f.):
“Necessarily a synthesis of natural and transcendental viewing of the
world needs to be enacted [through phenomenology], and its enact-
ment is, precisely, ‘transcendental idealism’ ” (ibid.). Phenomenology
is thus not just a philosophically “purified” psychology, but is situated
altogether on a different plane, as it investigates all forms of conscious-
ness, of the absolute; it does not merely study a layer (the psyche)
within the psychophysically conceived human being, or even more
narrowly its cognitive faculty. It is a study of the essential structures
of transcendental subjectivity in all of its (genetic, intersubjective,
historical, embodied, etc.) dimensions.

50 Husserl was aware of the distinction between the Kantian and Neo-Kantian projects,

especially in his subtle usage of the term “erkenntniskritisch,” cf. below, p. 35.
xlii introduction to the translation

vii. First Philosophy as Eidetic Phenomenology

and Metaphysics as Second Philosophy

This notion of phenomenology as transcendental idealism leads to

the last element of Husserl’s understanding of first philosophy, which
links up to his peculiar notion of metaphysics. Phenomenology is first
philosophy, finally, because it studies, as philosophia perennis, the eide-
tic, essential structures of consciousness(-as-world-constituting). In
order to do so, I must start out from my personal, private for-me-ness,
but attempt to reach essential results. Hence, in order to arrive at the
eidetic level, an additional method is needed, that of eidetic variation.
Once this variation is enacted, the “bind to the factum” is dropped, that
is, the first-person access of the phenomenologist as an individuated,
gendered, historically situated person in a certain time and place.51
Phenomenology thus is, in its fullest form, the eidetic study of tran-
scendental (world-constituting) subjectivity (as a field of experience
including other minds, hence as intersubjectivity) in its static and genetic
dimensions. In this form, it is the true First Philosophy.
But what about a phenomenology of the factum, prior to the eidetic
variation? Such a discipline is indeed possible, it is by definition second
philosophy and is thus a study of the factum of the world in its con-
tingency, in its actuality as opposed to eidetic phenomenology, which
investigates any possible consciousness. Contrary to every traditional
understanding, Husserl calls this second philosophy, a phenomenolog-
ical study of the world in its facticity, metaphysics. He defines it, in a
note appended to the lecture course, as a study of the “irrationality of
the transcendental fact, which expresses itself in the constitution of the
factual world and of factual spiritual life—that is, metaphysics in a new
sense” (below, p. 194, it. added).52 The world as we know it and as has

51 For a classic presentation of the method of eidetic variation, cf. Para. 87 of Experience

and Judgment. It is also mentioned in passing in the manuscripts, cf., for instance, text
no. 9 of the supplemental texts below.
52 Cf. also below, p. 479 (the only other place in the present volume where he uses it in

his sense). In the lecture course itself, when Husserl uses the term “metaphysics,” he
uses it in the ordinary sense or in that of the philosopher in question.
As an aside, it would be interesting to investigate whether Heidegger’s project of
a metaphysics, which he pursues in his “metaphysical decade,” in the 1930s, could be
construed as an execution of this project, which is never worked out in detail by Husserl.
 introduction to the translation xliii

evolved is contingent, that is, it was not necessary that consciousness

would come on the scene (in the meandering course of evolution) and
from there humans, who ultimately do phenomenology. Yet in spite of
its contingency, it is worth studying it as well and worth attempting to
detect principles and norms that govern this factum world.
Yet it is only through phenomenology that we can even begin to
address and eventually answer the “ultimate and highest questions”
of this factum in which we live. As he told his students once: “But
indeed [it will be possible] in the near future, through the power of
this new rigorous scientific method, which we will get to know as
‘phenomenological’, to truly get a grasp on those sought for, but also
much-maligned, problems of metaphysics, about the ultimate meaning
of the world and human life, the time-honored goals of highest human
striving for cognition, thus also about God, Freedom, and Immortality,
to carry out rigorous scientific investigations with, correspondingly,
secured results” (Hua-Mat IX, p. 6).
To give an example, one of the principles of the irrational factum
world Husserl detects is its teleology—eide do not have developmental
forms. This world, in its historical course, has an inherent telos, which
governs its factual evolution. The philosophical consideration of this
world necessitates the positing of such a teleology, as a limit idea, for
otherwise the factum of the world would be meaningless, and hence,
absent the assumption of such a telos, living in it would be rendered
meaningless and lead to despair. It is from here that Husserl discusses
existential phenomena such as personal crises and the loss of hope.
This is a phenomenologically justified “existentialism.”
Husserl has not worked out such a phenomenological metaphysics
in detail. He mentions it a few times in his published writings; in the
Nachlass order of his manuscripts, Husserl designated a separate sec-
tion to “Theology, teleology, metaphysics” (E III), which touch on
“limit problems” lying on the fringes of phenomenological descrip-
tion and evidence. A selection of these (rather scant) texts have now
been published in Hua. LX (here, pp. 3–263). This is not the place
to discuss Husserl’s project of a “phenomenological metaphysics” as
second philosophy. Only its contrast to and dependency upon eidetic
phenomenology as first philosophy should be explicated here.
xliv introduction to the translation

viii. “First Phenomenology” as Self-Critique of

Phenomenological Experience (Apodictic Critique).53

Finally, a last task for phenomenology deserves to be mentioned,

which is that of a “first phenomenology” (which does not exist in name)
that would have the same relation to “ordinary” phenomenology as
that between first philosophy and second philosophies. What Husserl
means by such a higher-order investigation also functions under the
headings of “phenomenology of phenomenology” or a “critique of cri-
tique.” Once phenomenology has been established and has embarked
on its daily business, it too still operates with a “higher naiveté,” since
its own work and the experience it scrutinizes have not, in turn, been
subjected to a critique. If the first naiveté of the natural attitude is
dislodged through the reduction, the phenomenologist, if she has not
investigated her own work, is left with a “naiveté of the higher level”
or a “second general thesis” (of the transcendental attitude). Without
doing so, phenomenology is “carried out in a certain uncritical naiveté”
(Hua. XXXV, p. 344). As he says: “In the transcendental sphere I have
bracketed the universal presupposition of the natural thesis of the
world. I proceed in this manner without presuppositions, so long as I
experience and think purely transcendentally (transcendental justifi-
cation). But is transcendental experiencing without presuppositions?
Does it not also require a critique? Second, transcendental general
thesis: I am, I, the concrete ego, while the entire world, also I as human
being, is bracketed. A new universe” (ibid., p. 406).54
Hence, following especially the critiques the early German idealists
brought forth against Kant—as in Reinhold, e.g., who claimed that
Kant had provided the results but not the premises of his critique—
Husserl, too, sees the need to carry out a self-critique of phenomenol-
ogy to overcome the naïve first method of description. Such a self-
critique investigates, as he writes in Cartesian Meditations, “the range
and limits, but also the modes of apodicticity” (Hua. I, pp. 177f.).

53 This project is, once more, to be distinguished by what Husserl and his last assistant

Fink later discuss under the title of a “phenomenology of phenomenology.” On this

project and in its distinction from the apodictic critique of the early 1920s, cf. Goossens
2002 and Luft 2002.
54 From a manuscript, presumably of 1915, entitled, “Levels of Justification.”
 introduction to the translation xlv

This recalls the distinction between the two modes of evidence that
Husserl discerns in the early 1920s, adequate and apodictic evidence.
The importance of this distinction cannot be overstated. Phenomenol-
ogy in general studies the various types of evidence; yet not every
evidence is ultimately “trustworthy,” so to speak. Only laying bare what
can count as apodictic evidence (and distinguishing it from evidence
that is merely adequate) can fulfill the demand for an ultimate justi-
fication of evidences that cannot in principle be falsified. The demand
for an apodictic critique is thus not an invitation for high-flying spec-
ulation, but rather the reining in of the sphere of apodicticity within
the field of evident experience.55
The story of this apodictic critique deserves to be recounted briefly.
This critique is mentioned, as noted earlier, at the end of the Cartesian
Meditations and stated there as a desideratum. However, as also noted
earlier, Husserl did perform this critique in the 1922/23 lecture course
Introduction to Philosophy. Though left unpublished, Husserl himself
drew attention to it later; e.g., he mentions this text in a footnote in
Formal and Transcendental Logic (cf. Hua. XVII, p. 295). Yet, both the
transcriptor of these manuscripts of 1922/23, Husserl’s assistant Land-
grebe, and Kern, an editor of three Husserliana volumes, downplay or
even ignore it. For instance, Kern claims that Husserl has “postponed
[this critique] ad Calendas Graecas” (Kern 1964, p. 202), thus stating
a factual error. It is only with this self-critique that the project of a
complete ground-laying of phenomenology comes to its completion.56
Whether it really was completed in view of the rather puzzling fact that
Husserl carried out this critique in 1922/23 and referred to it in 1929
but never published it, will have to be the topic of further research.
One last comment on Husserl’s conception of phenomenology as
first philosophy. Using these terms in contemporary philosophy has
a rather adverse effect to many working in the areas of epistemology,
the philosophy of mind, and even phenomenology itself. Grandiose
notions of “first philosophy” grounding all other scientific endeavors

55 Thus, this “critique of critique” is to be distinguished from Fink’s indeed speculative

VI. Cartesian Meditation, which is, as Fink claims, a piece of “constructive” phenomenol-
ogy.
56 For a detailed explication of these historical circumstances, cf. Goossens 2002.
xlvi introduction to the translation

and system-building have come out of fashion in much of contempo-

rary philosophy. For this reason, it might seem a challenge to make this
aspect of Husserl, doubtlessly the most important to its author, palat-
able to contemporary philosophy. Might this translation ultimately do
its author bad rather than good? Two comments may be permitted here.
First, the exposition on what first philosophy means to Husserl
in all of its complexity should make it clear that it is anything but
a naïve approach to these issues or a superficial, merely brushed up
“neo-Cartesianism.” In anything he wrote, Husserl was never trivial.
His thought and its meditative style are both difficult and rewarding.
Understanding and appreciating what one of the greatest mind of 20th
century philosophy meant continues to be a challenge and will further
require careful study and interpretation, and at any rate cannot be
put off easily. Philosophy the way Husserl understood it knows no
fashions.
Secondly, it is undoubtedly the case that the notion of phenomenol-
ogy as first philosophy is something for which even contemporary
phenomenologists, even those considering themselves “Husserlian,”
feel a sense of embarrassment. Here is not the place to launch a defense
of Husserl’s project. However, those who reject notions such as foun-
dationalism, idealism, and first philosophy will find in Husserl one of
their staunchest and most sophisticated defenders. Although those
who engage with these ideas might end up rejecting them, they will
find that Husserl’s project cannot easily be dismissed and will continue
to require strenuous attention and a sophisticated response.
With these different meanings of the term Husserl used to title
this lecture course clarified, we now turn to a brief overview over the
themes treated in the course.

II. OVERVIEW OVER THE LECTURE

& SURVEY OF MAIN THEMES

The present section is not meant to recount the content of the

lecture in greater detail, but merely to present its composition and
arrangement and then some of the main themes.
As mentioned, the lecture course is separated into two quite dif-
ferent halves: the critical history of ideas, which was presented in the
 introduction to the translation xlvii

winter semester, and the theory of the phenomenological reduction,

which was presented in the spring semester. Despite Husserl’s efforts,
the systematic connection between the halves is spurious at best; and to
repeat, it is not clear why the second half proceeds in a completely new
vein before having brought the historical part to a satisfying end. But
both treat very interesting topics. Husserl directly addresses himself to
his audience in the lectures, which sometimes directly continue the pre-
vious lecture’s train of thought nearly uninterruptedly, at other times
start with completely new material, and at yet other times deliberately
interrupt the train of thought to reflect back on what has been achieved
before moving on. Once again, given the complexity of the matters, the
presentation is masterful from a heuristic point of view: rarely overly
convoluted and (arguably) not too difficult even for beginners, yet
never trivial.

1. Part I (Critical History of Ideas)

i. Critical history of ideas as critical history of problems

and the dialectics of the history of western philosophy

Husserl does not discuss his word choice for his historical med-
itations, titled “kritische Ideengeschichte.” Yet from his systematic
ambition it should be clear that an English rendering as something
like “intellectual history” (in the way practiced by, e.g., intellectual
historians such as Isaiah Berlin57) would be wholly inadequate. It is
completely blind to “non-philosophical” factors, such as the thinkers’
social reality, and is a completely philosophical affair. It is perhaps
helpful to assume that this phrasing is Husserl’s term for what the
Neo-Kantians called history of problems (Problemgeschichte), as a
historiography focused on the development of philosophical ideas and
problems. Yet there are some differences, as we shall see. In general,

57 Berlin writes: “Historians are concerned with the discovery, description and expla-

nation of the social aspects and consequences of what men have done and suffered.”
(Berlin 2013, p. 7) And later about his method: it is “a kind of transcendental deduction
(in the Kantian sense) of historical truth. It is a method of arriving not, as hitherto, at
an unchanging reality via its changing appearances, but as a changing reality—men’s
history—through its systematically changing modes of expression.” (ibid., p. 15).
xlviii introduction to the translation

the guiding idea is that the sequence of philosophers (with a focus

on the Western canon) is not a disrupted and idiosyncratic sequence
of isolated thinkers. Instead, the history of the West (here covering
exclusively philosophy and the sciences58) is a systematically ordered
succession of thinkers, led off by a primal institution of this tradi-
tion by the seminal thinkers in Ancient Greece, who conceive the
paradigm of Western thought: the pursuit of Truth in a scientific fashion
(method) and the concomitant institution of the form of life belonging
to it, the persona of the Researcher, dedicating her life to this pursuit.
Both are ideal types, that is, never fully realized in the history of the
West, but timeless ideals to be emulated—and an ideal to fall short
of.
A present-day reader will notice that Husserl focuses exclusively on,
and clearly favors, the West. Hence the accusation that he is Eurocen-
tric cannot be dismissed easily. He does, however, consider elsewhere59
that there are other “main” traditions in the factum of the world, such
as India or China. They, too, present basic “anthropological types,”
though on his view they are inferior to the West.60 In general, and
this goes for all such types, once such a tradition has been “primally
instituted” (“urgestiftet”), the story continues as a run-off of sedimen-
tations, perhaps leading to novel institutions (“Neustiftungen”) within
this tradition, either revitalizing the old (as in the European Renais-
sance), or also inaugurating completely new ones, or, as in the West,
falling into a deep crisis over the very meaning of its guiding idea
around the end of the nineteenth century.
There is, however, a crucial difference from the Neo-Kantian history
of problems. The latter historiography sees each subsequent thinker
respond to questions that are left open by the predecessors; put dif-

58 In this sense, Husserl would agree with the scope of Cassirer’s history of problems

focused on the problem of cognition “in philosophy and the sciences in modernity.” Cf.
Cassirer 1994.
59 Cf. Husserl 2010.

60 Husserl leaves open whether other anthropological types exist, such as native African

or American ones. A charitable reading would concede that, though Husserl does not
mention them, his mere ignorance of them kept him from touching on them. Such
a reading would be corroborated by Husserl’s favorable reception of research into
so-called “primitives” by the French ethnologist Lucien Lévy-Brühl or of Cassirer’s
investigations into myth as a symbolic form.
 introduction to the translation xlix

ferently, the newer research solves old problems, only to raise new
ones, which are then those with which the next generation is occupied
(and so on), in the Neo-Kantian parlance of “Gaben” (givens) being
“Aufgaben” (tasks) for further and never-ending research. As this type
of historiography sees it, each thinker in her way transcends her con-
tingencies and rises to the realm of pure ideas, where she partakes in an
atemporal conversation, spanning across the millennia. In this way, the
conversation continues, not in order to reach a highest goal, but in order
to keep culture alive. History of problems, in other words, is not at all
times teleological, at times it is regressive, disrupted, or changes course.
By contrast, the way Husserl sees the history of Western science
and philosophy is a seemingly endless struggle between the builders
and the destroyers; those, in other words, who build the edifice of
science, and those (the Skeptics in different guises), who continually
tear down what the former have achieved. The ones who tear down
reappear in different shapes, yet all stemming from the same “hydra
of skepticism.”61 It is not until phenomenology comes on the scene
that the beast is finally put to death and the path towards science,
approximating itself infinitely to this limit idea, is taken.As of then, the
teleology of science can begin, approaching Truth asymptotically. It is
not that phenomenology has discovered such a teleology; Husserl only
claims to have finally gotten the idea of an infinite progress started on
a secure footing.
It should also be noted that the history Husserl tells is not a seam-
less one from antiquity to modernity. The period of the Middle Ages
is entirely leaped over; Husserl seems to endorse a narrative that cel-
ebrates the birth of science and philosophy in ancient Greece, holds
that they were forgotten and obscured in the “dark” middle ages, and
were re-awakened in the Renaissance when the perennial discoveries
of the Ancients were reborn and instituted anew.

61 Such a view, it may be argued, of the skeptical challenge is rather naïve after Kant

and especially Hegel. Kant sought to find a middle path between skepticism and dog-
matism through his transcendental method. Hegel sought to integrate and disarm the
Skeptic through his dialectical method. In the Neo-Kantian history of ideas we also
find a Hegelian motive; rather than tearing down, the Skeptic is elegantly woven into
the story told by showing how they brought forth valid points, to which the successors
responded constructively. Husserl’s skeptic is purely destructive.
l introduction to the translation

Indeed, the rebirth of the ancient spirit struggles with the same
enemy, skepticism. The skeptical deterrents of modernity are not
wholly without merit, however, for along the way they do give impor-
tant impulses, which were distractions from the grand path of science
at the time, but, once purified to their real intentions, can be positively
taken up into the edifice of science. This is the way Husserl reads,
for instance, the British Empiricists, who conceive of the idea of a
“science of the psyche,” however inadequately, but whose truth will
be redeemed with phenomenology. The term Husserl also uses for
his enterprise, “transcendental empiricism,” shows that he sees phe-
nomenology as the grand synthesis of the main tendencies of modern
philosophy.

ii. Husserl’s Interpretation of the Main Figures in

Western Philosophy (Socrates, Plato, Aristotle,
Locke, Hume, Kant & the Neo-Kantians)

This text presents the most sustained treatment of some major fig-
ures in their historical sequence in Husserl’s oeuvre. This belies the
old saw that Husserl had no knowledge about the history of philoso-
phy. His interest is self-serving, as Husserl does not intend to present
these figures in their historical context and with a textual-philological
fidelity.62 So the reader should not look to this text to enlighten her
about Socrates, Plato or others. Husserl, instead, sees their impulses
charitably as leading to and culminating in phenomenology. Although
Husserl has been mocked for his historical naiveté and although it
cannot be denied that he read the classics in the Western canon rarely
in the original, nor even in primal sources, what Husserl says about the
philosopher in question is always interesting and insightful, especially
in his criticism. Husserl’s discussions of Locke, Berkeley, Hume are
quite engaging and keen, especially as he then goes on to highlight their
shortcomings and point to how phenomenology overcomes them. For
instance, he demonstrates how empiricism harbors hidden prejudices,
such as objectivism and psychologism, and how the natural-scientific

62 It should be noted that philological or historical fidelity is rarely the interest of orig-

inal philosophers dealing with thinkers of the past. Consider, e.g., Hegel or Heidegger.
 introduction to the translation li

paradigm guiding the early moderns kept them from developing a

true science of consciousness. Lecture 18 gives a succinct critique of
empiricism’s theory of abstraction and how its correct intuitions can
be rendered fruitful by an eidetic science of pure consciousness.
While Husserl treats Kant rather as an aside, his interlocutors
are oftentimes, though not named, his contemporary Neo-Kantians.
Several of the critiques he launches—such as that of Kant’s regres-
sive method—are really comments on Neo-Kantian interpretations of
Kant. Perhaps Husserl wanted to limit his critique to Kant and keep
up the good relations he had with the big names at the time, such as
Natorp and Rickert.

2. Part II (Theory of the Phenomenological Reduction)

At the beginning of the spring semester, the lecture course briefly

resumes the topics of the idea of philosophy in history and the image
of the ideal philosopher and her radicalism, but then quickly (as of
Lecture 31) turns to what the title of Part II announces: a theory of
the phenomenological reduction. The rest of the lecture course is ded-
icated to this theme, broadly speaking. Here are some themes that are
especially important and noteworthy:

i. Opening up the full scope of transcendental subjectivity

The phenomenological reduction is the entrance gate into transcen-

dental phenomenology. Hence, a sustained reflection on how one can
make one’s way into phenomenology, apart from the historical path in
the first part of the lecture course, is an organic part of a systematic
introduction to transcendental phenomenology. One element of such
a reflection on the method also addresses what exactly the “yield” is
once one “reduces.” It is clearly not a reduction to a solus ipse (Lecture
36), but rather an opening up of a sphere of egoic experience, insofar
as it is world-constituting in the broadest sense. Hence “transcendental
experience and its content: transcendental life” is the topic of phe-
nomenology’s investigations. Husserl is intent on laying out the “full
content of the universal transcendental self-experience” (Lecture 39),
which he also pursues in its temporal dimensions. Elements of his
phenomenology of internal time-consciousness are presented here in
lii introduction to the translation

brief but succinct terms (Lectures 39–40). All of this is meant to show
how phenomenology encompasses all spheres of experience, transcen-
dentally purified. The question becomes, next, how is it possible to gain
such an overview?63

ii. The phenomenology of the phenomenological

attitude and the splitting of the ego

One of the most interesting aspects of this text is the discussion of

the nature of the phenomenological attitude.A discussion of the nature
of the ego who “phenomenologizes” is known mainly through Fink’s
Sixth Cartesian Meditation and Husserl’s annotations to it (Hua.-Dok.
II/1 & 2). But the text stemming from Fink is not to obfuscate that
there is a discussion of this theme in Husserl’s own texts as well. That
is to say, this discussion of the attitude of the phenomenologist of 1924
is, albeit brief, the only sustained treatment of this topic stemming from
Husserl himself. Although compact (Lectures 41–43), these analyses
are highly suggestive, as they discuss how the act of phenomenolo-
gizing relates to other acts of “ordinary” life. Husserl begins with an
analysis of this ordinary life. Life is a constant splitting of the ego,
in which the ego pursues different interests and egoic streams. This
description is a subjective account, one could say, of how the ego lives
in the world (as lifeworld). According to his presentation, one is always
caught in a certain stream of consciousness, pursuing a certain inter-
est, while other interests do exist but are not currently operative. In
his terminology, the ego is constantly living in a stream of conscious-
ness, but without reflecting on it, straight-forwardly, or (as he calls it)
patently, while other streams are currently latent (e.g., while I pursue
my job, my interest in painting lies patent, dormant, in passivity, but
can be awakened at any time). The life of the ego is thusly always split,
living is being split apart in different interests, which cannot always be
unified or harmonized; writes Husserl: “egoic life in activity is nothing
but a constantly-splitting-itself-in-active-comportment” (below, p. 294).

63 Reminding the reader of the distinction between apodictic and adequate evidence,

Husserl is here clearly no longer concerned with the foundational issue of apodictic
evidence, but pursues evidence in all shapes and forms, so to speak.
 introduction to the translation liii

From this, the specific act of doing phenomenology is motivated as

an extension from that of reflection. An act of reflection reflects on
another act, which is currently patent. But once the reflecting-I reflects
on this reflecting, the former act is latent, while the current act, doing
the reflecting, is patent, and so on.
It is this structure that Husserl now exploits to motivate the shift to
the phenomenological attitude. As opposed to an endless iteration of
these reflections, which would amount to an infinite regress, Husserl
posits the idea of an I of reflection, which reflects on all egoic acts in
the natural attitude in general. Voilà arises the phenomenologizing
ego, the attitude of the phenomenologist who is no longer “interested”
in specific pursuits but has established herself in a “pure interest in the
subjective being” (below, p. 309); thus a particular interest that is tar-
geted at this subjective being. Vis-à-vis Fink’s (from Husserl’s point of
view) quasi-problem of how one can truly break with the natural atti-
tude, Husserl motivates it as a natural extension of reflection, “always
already” occurring in the natural attitude, to a universalization of this
reflection into a separate attitude (not merely an act of reflection).
Given the characterization of life in the natural attitude as interest-
driven and Husserl’s radical distinction of the latter from a “pure
interest” (not pursuing any worldly interests) in the act of phenomenol-
ogizing, it is also hard to see as salient Merleau-Ponty’s famous critique
that “the reduction can never be complete.” Had Husserl known of
this critique, he would have found it quite easy to rebut: Of course,
the ego who does phenomenology remains a citizen, father, mother,
and so on, but is able to drop all particular interests for a certain time
period, in order then to return to the world, but with a changed outlook,
compared to a religious conversion (cf. Hua. VI, p. 140).

iii. The novel presentation of the reduction

and phenomenology as transcendental
idealism (departure from Cartesianism?)

The final section turns to a different theme within Husserl’s method-

ology, one which vexed him for a long time, and continued to haunt
him: if phenomenology deals with the egoic life in all its forms, how is
this not just some form of psychology? How do descriptive psychology
and transcendental phenomenology differ? This is a question Husserl
liv introduction to the translation

had to confront due to his unfortunate labeling of phenomenology as

“descriptive psychology” in the first edition of the Logical Investiga-
tions, and he will return to it as late as the Crisis. It is at this point in the
lecture course that Husserl distinguishes between the Cartesian path
into phenomenology—focusing on the indubitable ego cogito as a first
entry point—and what he calls the path via “intentional psychology.”
This leads him to proclaim a novel, “second path” into the reduction,
the so-called psychological path (as of lecture 46).The talk of “opening
up a novel path” is, however, nothing entirely new given the previ-
ous train of thought of that semester. Rather, Husserl exploits what
he has achieved earlier in his meticulous laying bare of the field of
phenomenological research. Phenomenology is parallel to intentional
psychology (if such a discipline ever existed64), with the difference that
the field of phenomenology is transcendental, i.e., world-constituting
subjectivity, not, as “the mental,” a layer of being in the world (the
mind of human beings). This presents a different way into the reduc-
tion than the way via the indubitability of the ego cogito, insofar as
the latter goes to the transcendental ego in the most direct fashion,
only to then face the problem that this ego is putatively a “tag-end
of the world,” as he says in Cartesian Meditations. This path is, while
“still retaining its right,”65 also most prone to misunderstandings. With
the psychological path, he hopes to put to rest the critics who focus
exclusively on the Cartesian path.
Interesting in this context is Husserl’s discussion of the famous
hypothesis of the annihilation of the world and the remaining “resi-
duum,” the ego cogito, from Ideas I (cf. Hua. III/1, p. 104).There Husserl
claims, controversially, that even if I hypothesize that the whole world
were “nullified,” “the being of consciousness would be modified, to be
sure, […] but would not be affected in its own existence. […] Hence, no
real being […] is necessary for the being of consciousness itself ” (ibid.).
This passage has fanned the flames of those who claimed that the
reduction means a retreat to a pure region of consciousness, regardless

64 Cf. the critical discussion in Crowell (2002).

65 Cf. Hua. XXIX, p. 426 (from 1937), “If one introduces the epoché without the his-
torical thematic, then the problem of the lifeworld or of universal history remains to be
tackled [kommt hinten nach]. The introduction of the Ideas does retain its right, but I
consider the historical path now more principal and more systematic.”
 introduction to the translation lv

whether or not its correlate, the experienced world, turned out to be

either a chaotic “swarm” or a naught. Husserl returns to this contro-
versial passage in First Philosophy. Taken seriously, this hypothesis
would lead to the charge of a self-encapsulated ego, which existed
(along with its stream of consciousness), even if nothing else did. It
is not entirely clear how Husserl now interprets this quite problem-
atic thought experiment. Rather than calling it wrong-headed or too
extreme, he now seems to argue that it is one possibility one can pon-
der to discover transcendental subjectivity in its life and its content
(where it is irrelevant whether its referent “out there” exists or not).
Another possibility is simply to “leave aside” this path and ask:
“Let us, instead, start out with the natural naive I, which carries out
any random acts and thereby is related in the natural manner to any
random intentional objects. Then we can, at first without thinking of a
transcendental subjectivity, without having any ideas about it whatso-
ever, carry out with respect to every individual act a similar Epoché in
a manner just as easily comprehensible as the one which we, related
to the world and its experience, carried out on the Cartesian path.”
(below, p. 330)
Rather than facing the hypothesis head-on, Husserl seems to side-
step it here in favor of another path, which is equally possible. But
that path has already been undertaken since the Christmas break.
The psychological path is thus nothing but the path taken so far in
this lecture, leaving aside the issue of the apodicticity of the ego (and
hence the question of whether the world it experiences has to exist or
not) and focusing on the stream of consciousness and what is given
in it. Such an investigation is only seemingly a psychology because
it focuses on consciousness as transcendental, i.e., world-constituting,
irrespective of any ontological commitments to either the being of the
ego or of the world. This is what Landgrebe later called “departure
from Cartesianism.” I will discuss below Landgrebe’s reading and its
influence.
The rest of the lecture course gives a final presentation of phe-
nomenology as the true philosophy and makes some bold statements
on phenomenology’s meaning as transcendental idealism and at the
same time as fulfilling Leibniz’ idea of a monadology.
lvi introduction to the translation

3. Summary: Core Topics of the Main Text of the Volume

To summarize, these are the major themes of this text in the light
of Husserl’s earlier position and his entire oeuvre:

i. The idea of a system of phenomenology

and its systematic introduction

Husserl’s earlier publications, Logical Investigations and Ideas I,

were meant as programmatic introductions to phenomenology. His
later published writings were, even more so, mainly intended as intro-
ductions to phenomenology, hardly giving any idea of the scope of
phenomenological work. What Husserl clearly wanted as of his mature
period (the 1920s) was an overview over the system of phenomenol-
ogy, giving an idea of the topics within this system. But this, in turn,
could not be established without a comprehensive, systematic intro-
duction. What makes the introduction systematic here is the insight
that one cannot merely “jump into” phenomenology, that is, with-
out a systematic exposition of what it is that phenomenology does,
of why it is necessary and important, and of its method. In no other
text (with the exception of the 1922/23 lecture) does Husserl attempt
such a systematic introduction. In this effort, he aligns himself with
the great systematic efforts in that tradition, such as Reinhold’s Ele-
mentarphilosophie, Fichte’s Wissenschaftslehre, and Hegel’s preface
and introduction to the Phenomenology of Spirit. Perhaps the latter’s
text, providing a ladder into the system of philosophy, which is itself
written from the standpoint of science, comes closest to what Husserl
wished to accomplish here, despite all differences. In Hegel’s ingenious
presentation, the historical sequence of stages of consciousness is but
the antithesis of the systematic order of these stages; Husserl’s pre-
sentation, as a dialectical battle between system builders and skeptics,
may be read in a similar spirit.

ii. The place of phenomenology in

the history of Western philosophy

Husserl attempts to account for phenomenology’s place within the

project of Western philosophy and science writ large. His insistence
 introduction to the translation lvii

on phenomenology’s position of uniqueness, as he sees it, is nothing

new, and neither is his almost existential antagonism against skepti-
cism in its various forms,66 but both motives are here put together in
a grand historico-systematic synthetic narrative. Phenomenology, in
his mind, is the secret desire of Western philosophy because it finally
puts philosophy on the path of a rigorous science, a basis from which
all other sciences can find their foundation and on which eventually
all highest and ultimate questions of metaphysics can be answered.
Phenomenology is the fulfillment and execution of the great systematic
ideals and ambitions of Western philosophy.

iii. The breadth of the phenomenological reduction

and phenomenology as transcendental idealism

Finally, Husserl in the second half opens up a new path to the

transcendental reduction, thereby critiquing the limitations and short-
comings of the Cartesian path, which was the only one known publicly
from Ideas I of 1913. Given the criticism that this 1913 presentation
of phenomenology received, what he delivers in First Philosophy is a
remarkable systematic accomplishment in its own right, opening up
the systematic space for the last path, the ontological path through the
lifeworld, which Husserl publicly presents in the Crisis. But the three
“traditional” paths (Cartesian, psychological, ontological) are merely
a selection of other paths one can go. All roads, rigorously pursued,
lead to the reduction67 and into the realm of world-constituting tran-
scendental subjectivity. But this structure, when fully unfolded, has
intersubjective and genetic dimensions. This is the larger systematic
lesson to learn from this text: Husserl wants to hammer home the
point that his phenomenology is not just another form of Cartesian-
ism with its concomitant solipsism and problematic ego metaphysics.
Indeed it includes an intersubjective reduction; this appears nearly as

66 His later venomous pronouncements against “contemporary existentialism” are to

be seen in this light: to him, they are nothing but contemporary iterations of skepticism.
67 As Husserl tries to show in another manuscript (probably meant to be an article

critical of Heidegger), even Heidegger’s signature question as to the being of the entities
leads to the reduction, cf. Hua. XXXIV, pp. 264–278. On the evidence of this text being
the basis of such an article, cf. Janes/Luft 2019.
lviii introduction to the translation

an afterthought but Husserl is eager to mention it at the end, in the

long lecture 53b. Once this obstacle has been cleared away, it becomes
plain that phenomenology thereby becomes the true and only all-
encompassing transcendental idealism, fulfilling Kant’s vision, and at
the same time a transcendental monadology, fulfilling Leibniz’s vision.
A word, finally, about the presentation of the material in this lecture
course. It has often been noted that some of Husserl’s best writings
are to be found in his lecture courses, where he ostensibly makes the
attempt to present material, difficult as it may be, in a clear and com-
prehensible form to his students. This is especially the case with First
Philosophy, not only because the text was to be used as a basis for
Husserl’s systematic work and was more carefully crafted than other
lectures courses, but also because Husserl apparently made special
effort to present the most important beginning steps in complete clar-
ity. Thus, those verdicts, meant to mock Husserl on his obscurity and
his monological, non-communicative delivery, are proven wrong in
this text (as regards the main lecture). Not only is Husserl for the most
part (arguably) crystal clear in laying out difficult material (also in
the excursuses and digressions, although they veer off topic), he also
has an open ear for his listeners and sympathizes with their difficul-
ties in comprehension. To give an example, Husserl acknowledges at
the beginning of lecture 45 that “I have been told that the last lec-
tures have been perceived as fairly difficult” (below, p. 323),68 and he
devotes that lecture to a systematic summary of his path of thought
up to that point, deviating from his original plan to push forward. Sev-
eral other passages in the lecture course are of this sort. This clearly
shows that he had his students’ comprehension in mind, which at the
moment trumped his own systematic intentions.69 This lecture course
considered as a whole, despite its failure to deliver a comprehensive
presentation of Husserl’s thought, is nonetheless a highlight of peda-
gogical acumen and sensitivity, given the complexity of the material. It
is due to Husserl’s pedagogical skills that this text may be suitable for

68 Indeed, the discussion of positing and quasi-positing consciousness and, accordingly,

epoché and quasi-epoché in lecture 44 is by far the most difficult passage of the lecture
course and an excellent example of Husserl’s talent for microscopic analysis.
69 Cf. also the passage invoking pedagogical principles of Herbart, cf. below, p. 327.
 introduction to the translation lix

a systematic introduction to his philosophy and even preferable to his

own published “Introductions,” which many first readers perceive as
frustratingly dense and opaque. Husserl might not have been the sort
of orator people remembered with awe, such as Fichte, but it would
be a good thing to finally let go of the old verdict that Husserl was a
boring and uninspiring pedagogue.

III. THEMES FROM THE SUPPLEMENTAL TEXTS

As mentioned many times, the bulk of Husserl’s work consists in

his manuscripts, which were written almost daily in the form of mono-
logical meditations. It is in these writings that Husserl formulates, as
he insists several times, his most important insights.70 However, these
texts were for the most part not written with an eye towards publica-
tion; rather, they present Husserl’s internal train of thought and they
contain diversions, seldom pursue only one idea, and contradict them-
selves or lead to conclusions where Husserl himself wonders whether
his thoughts could have been correct. That they were written only for
himself also means that their style is rather crude, with many elliptical
sentences (which only make sense with editorial emendations), missing
verbs, convoluted (sometimes faulty) grammar, and so on. Many of
these private texts have, in turn, annotations, which have the character
of self-critiques, sometimes even damning judgments. The attraction
of these meandering texts, and their meta-comments, lies clearly in
their open-endedness and in the privilege of being able to observe the
phenomenologist’s innermost thoughts. One should not always expect,
then, clear-cut conclusions and finely constructed arguments. While
these texts clearly contain Husserl’s most important insights, they are
not always on display explicitly. As Iso Kern once said, these texts do
not so much convey what Husserl knew, but rather what he did not

70 Cf. letter to Roman Ingarden from October 11, 1933: “Strange times. Can I work, can

I live, de-nationalized as non-Arian? It was hard enough, finally I have forced myself,
and I am back to work now for the last three months, almost with my old energy, despite
being 75. [I am working] on my Nachlass! Posterity will seek it.” (Hua-Dok. III/3, p. 291).
Cf. also Luft/Wehrle 2017, pp. 114 f.
lx introduction to the translation

know.71 It is for this reason that the manuscripts are some of the most
difficult material of the phenomenologist’s oeuvre to assess, but also
some of the most exciting writings he left to posterity.
Nonetheless, the supplemental texts of this volume, appended to the
main lecture by Husserl himself or selected by the editor, do revolve
around some main themes, which shall briefly be mentioned here. The
status of these texts—this much must be clear—is not that they are
mere musings on the side, but present important digressions, deepen-
ings and systematic additions to the publicly available material and are
deemed by some as even more important than the published material
(including lecture courses, which were, after all, public). At the same
time, they rarely pursue one train of thought, but show Husserl’s mind
wandering freely in texts, which at times roll along aimlessly, at oth-
ers peter out (somewhat disappointingly), at still others abound with
flourish and energy, sometimes even rhetorical panache. The quantity
of the material presented here amounts to about half of the main text,
though perhaps it would have been desirable to include much more
(on the criteria for selecting these texts, cf. section V below). But in
order to keep this volume manageable, a certain focus had to be placed
on texts in closer proximity to the main text. Here are some of the
dominant (though by far not exhaustive) themes treated here:

1. Discussions of figures in the history of modern philosophy:

Descartes, Kant, others (e.g., the Neo-Kantians)

As mentioned, in the first half of the lecture course, Husserl is

quite selective about whom he treats (mainly Socrates-Plato-Aristotle,
Locke, Hume, Berkeley). Descartes is touched upon very briefly, as are
Leibniz and Kant. In the notes, however, Husserl devotes much more
time to these seminal figures in modern philosophy. It is especially
Descartes whose philosophy is discussed on many occasions in those
contexts where Husserl seeks to determine his position vis-à-vis that
of Descartes, most importantly regarding the topics of the (Carte-
sian) way into phenomenology and the different forms of evidence. As
is usual in his treatment of others, Husserl never deals directly with

71 Cf. Hua. XIII, pp. xviii–xx.

 introduction to the translation lxi

Descartes’ writings, but rather in spirit. “Descartes” serves the func-

tion of a certain type (“Gestalt”) of philosophy against which Husserl
plays off. Nonetheless, judging from the index of names, Descartes gets
mentioned with greatest frequency.
Yet there are also other philosophers Husserl mentions in the
manuscripts, especially his contemporaries (who are entirely absent
in the lecture course). While he makes scant references to the British
Idealists (the “Cambridge Platonists,” cf. below, p. 88), there are many
overt and more often veiled references to his immediate predecessors
and contemporaries in the German-speaking world (Fries, Brentano,
Lotze). Interestingly, he also treats the American Pragmatist James,72
but especially the Neo-Kantians, who were the dominant philosophers
in the German-speaking lands during Husserl’s time and whom he
had to contend with nolens volens. He rarely deals openly with fig-
ures from the Southwest and Marburg Schools (an exception is Text
No. 4), but the way he phrases and understands Kant’s procedure
and task is oftentimes informed by his knowledge of Kant’s con-
temporary representatives. For instance, instead of the common term
“Erkenntnistheorie” and its adjective “erkenntnistheoretisch” (episte-
mology, epistemological), he at times uses the term “Erkenntniskritik”
and “erkenntniskritisch,” which are technical terms of the Marburg
Neo-Kantians. Where the translation does not convey the reference
contained in the original, these usages have been marked in footnotes.
When dealing with Kant and his newer iterations, Husserl makes it
plain that his own attachment to Kant is quite different from the Neo-
Kantians. Phenomenology, as Husserl seems to imply, is informed by
Kant, but is not another version of (Neo-)Kantianism.73 Regardless
of what one makes of Husserl’s treatment of these figures, these texts
shore up the impression that Husserl was “stewing in his own juices”
and took little notice of other philosophers and their writings.

72 Cf. below, p. 170 VII/165.

73 On Husserl’s relation to Kant and Kantianism, cf. also Luft 2018.
lxii introduction to the translation

2. Self-critical reflections

Husserl’s self-critique is vast, circumspect, and multi-layered. Ar-

guably, there is hardly a thinker so self-critical and honest about his
own shortcomings, as he sees them, although admittedly in private
notes. His self-criticisms range from quibbles with the presentation
of the material (including terminology) and its arrangement in the
lecture course to substantial disagreements with the very claims he
makes there. Husserl, the private philosopher, is (as it were) constantly
looking over the shoulders of the public professor, who is the cele-
brated founding father of the Phenomenological Movement, speaking
ex cathedra. It has already been remarked that there is an almost
schizophrenic contrast between the self-confident leader of the world
of phenomenology on the lectern and the shy, humble, and often-
times self-deprecating thinker writing from his private quarters (and
at times in his life suffering from depression that the twain shall never
meet). Especially for those not amused by the Husserl of the grand
announcements in his published writings, reading these manuscripts,
as difficult as they may be at times, can be a healthy antidote. Such
readers may come to appreciate a wholly different thinker here, one
who is fully devoted to the “small change” of minute descriptions and
fine distinctions.
As a maxim, when reading these self-critical passages it is good
hermeneutic practice to not always assume the private Husserl is
(more) correct than the public persona, and then to use these passages
as cases in point. It is, in other words, tempting to use such passages
to argue in Husserl’s or even one’s own favor (“but Husserl also says
…,”), in order to confront critics. These meditations, rather, have the
character of inner dialogues, dialogues which are rarely settled and
decided. This wavering on many issues is precisely a reason for reading
them, if one wants to keep alive Husserl’s very own notion of phe-
nomenology as a working philosophy (Arbeitsphilosophie), with many
open questions and problems.
To name a few of these internal criticisms, beginning with organi-
zation: Husserl is very critical of the arrangement of topics and the
order of introducing them in the lecture. Especially text no. 10, which
is Husserl’s gloss on his assistant Landgrebe’s written summary, gives
a keen insight on what Husserl did not like about this public presen-
 introduction to the translation lxiii

tation and how it could have been improved. This gives a peek not
only into Husserl’s manner of composition, but also into Husserl’s
underlying agenda.
Regarding content, Husserl is only slowly beginning to realize the
importance the distinction between the two modes of evidence—
adequate and apodictic—has for the self-critique of phenomenology.
Its importance has already been discussed before; but this distinc-
tion can also be read in conjunction with Husserl’s turn to genetic
phenomenology in the same period (a topic that makes almost no
appearance in the present texts), where Husserl, too, comes to real-
ize the limits of phenomenological evidence and the need to expand
the scope of analysis. A good amount of texts touch on the issue of
evidence.

3. Further ways into the reduction

Another issue that takes up a great deal of space is Husserl’s

constant struggle to find the right, most convincing way into phe-
nomenology. In this context, texts in which he reflects on his own
intellectual development and his assessment of his earlier shortcom-
ings (e.g.,Text 20) illuminate his own view of his Denkweg. Husserl was
especially dissatisfied with a systematic and persuasive presentation
of the signature method, the phenomenological reduction. Many tests
in the supplementary section attest to his constant wrangling with the
issues.
As mentioned, the three “canonical” ways as identified by Kern
are certainly not the only ways possible. Other ways are those via the
positive sciences or via the critique of mundane experience. Husserl
never arrives at a systematic order or a definitive number of these ways
and their exact relation to each other. Yet the possible ways and paths
of getting into the sphere of phenomenology are widely discussed in
these texts and many others in his unpublished material (a larger selec-
tion of which is also available now in Hua. XXXIV). Several issues are
never conclusively settled by their author, such as the clear distinction
between intentional psychology and transcendental phenomenology,
yet it is a nod to Husserl’s philosophical honesty and righteousness
never to have given up easily on these sticky points.
lxiv introduction to the translation

4. Metaphysical and metaphilosophical reflections

Finally, the manuscripts also contain a good number of reflections

that may be called metaphysical (by Husserl’s understanding, insofar
as they concern the “last and ultimate questions”) and that may also be
called metaphilosophical (a term not used by Husserl).What I mean by
the latter term concerns the role of philosophy in the canon of culture
and its history (in the West) and more specifically phenomenology
within this canon, superseding traditional philosophy’s scope but ful-
filling its guiding intentions, its “original idea” (Ursprungsidee). Some
of these reflections also touch upon the topic of history, which will
become an important theme in Husserl’s last phase (the Crisis period)
but which does not come out of nowhere, as evidenced here. Some
of these texts have been well treated in the literature, and a few have
become famous, such as text no. 26, which ends with the invocation
that “history is the grand fact of being” (below, p. 633). Given that
other texts have appeared since in the Husserliana on these topics
(esp. in Hua. LX), the passages in the present translation can be placed
in greater context within the horizon of Husserl’s overall oeuvre, per-
mitting us now to spell out the full scope of Husserl’s thought, despite
the quite fragmentary state in which its author left it to posterity.

IV. THE TEXT IN LIGHT OF THE EARLY RECEPTION

To grasp the importance of the present text, it is crucial to under-

stand that this lecture course and the supplemental texts (thus both
Hua. VII & VIII volumes in conjunction) made, by standards of the
academy (especially in the age before the Internet), quite a splash in
scholarship almost the moment they appeared. Within the first decade,
a number of substantial reviews and review articles appeared by some
of the big names in Germany at the time. Perhaps not surprisingly,
this sustained reception took place in German-language scholarship
alone and has no precedence in other languages. Nonetheless, this
early reception has importantly shaped later readings of Husserl, as it
has formed the view not only of this text, but of Husserl’s philosophy
in general in a significant manner. The way this happened is to be
discussed here in brief terms.
 introduction to the translation lxv

To recall, after the war, Husserl was an almost entirely forgotten

thinker, and those who remembered him knew him chiefly for his
published works (mainly the Logical Investigations, and in any case
most of his phenomenology prior to the transcendental turn74). That
Husserl had things to say about figures in the history of philosophy
and likened his phenomenology, now turned transcendental, to Leib-
niz’, Kant’s or Hegel’s systems—indeed that he himself construed his
phenomenology as a system—was completely unknown at the time.
Among the first German reviewers of this lecture and the supplemen-
tal texts, there was hence almost a sense of being overwhelmed by a
hitherto dormant force. Some of the things these reviewers claimed
are quite problematic, some of it downright incorrect and unfair. But
these early reviews cannot be ignored, since, as noted, they significantly
shaped the subsequent reception of Husserl; and in a sense one can
even say that the picture they drew of him was so dismal that they were
directly responsible for the near-total neglect he suffered until ca. the
1990s, when he staged a slow renaissance.75 The reviews in question
are in large part responsible for the view of Husserl as the Cartesian,
the solipsist, the mentalist, the armchair theoretician—a perfect back-
drop and target for newer and more interesting approaches, be they in
existential, ontological, hermeneutic, or other guises.
In the following, I cannot review these texts in detail, but will only
highlight their central claims. I will spend a bit more time on the text
by Husserl’s own former assistant Ludwig Landgrebe, as it is by far
the most influential of these texts, having been translated into English
and other languages as well.76
Hans Wagner: Wagner (1917–2000), also called a “neo-neo-
Kantian,” influenced by Kant, Hegel, neo-Kantianism, and phenome-
nology, and at the time preparing his magnum opus “Philosophie und
Reflexion” (1959), made the opening move by publishing, in 1953/54,

74 It is to be kept in mind that the full text of the Crisis did not appear until it was

published in the Husserliana in 1962! Up until then, only part I (merely 18 pages!) of
the publication of 1936 (published in Belgrade) was available.
75 The new rise of Husserl at this point took place mainly in English-language scholar-

ship, and the latter differs from the earlier English-language scholarship on Husserl in
that it takes his transcendental project seriously.
76 Other translations exist into Italian, Spanish, and French.
lxvi introduction to the translation

a lengthy review article in two installments in the first issue of the

Philosophische Rundschau. The Rundschau, founded by the Heideg-
ger student Hans-Georg Gadamer (1900–2002) and Helmut Kuhn
(who had just returned to Germany from the United States77), was
to become one of the most eminent philosophical journals in West
Germany after the war. Wagner’s review of 1953/54, the first text in
the new journal, obviously does not yet include a discussion of the text
of this volume. Rather, Wagner’s article is a resume of everything that
was available from Husserl at the time in the Husserliana: volumes I
through V (thus Cartesian Meditations for the first time in German,
The Idea of Phenomenology, and the three books of Ideas), including
Experience and Judgment (reprinted in 1948) and excluding the Crisis,
which was available only as the original fragment from 1936 and did
not appear in full in the Husserliana until 1962. It is an important
document of a highly talented philosopher trying to come to grips with
Husserl after the war, and as such set the stage for the reception of
First Philosophy, especially since he ends by announcing that more
important material is to be expected from the further volumes of the
Husserliana.
Wagner starts out by stating that a serious Auseinandersetzung with
the oeuvre of the mature phenomenologist has not yet occurred.78 And
indeed, philosophers after Husserl’s death had not had an opportunity
to encounter the full Husserl. Wagner is keenly aware of the fact that
most presentations of Husserl have occurred either directly through
the lens of Heidegger or at the least have been influenced by him:“Here
the characteristic tendency is characteristic to relate Husserl to Dilthey
and Heidegger and to justify the former by placing him into the latters’
proximity” (Wagner 1953/54, p. 3). Wagner explicitly does not want to
succumb to this tendency (ibid., p. 4). Indeed, Wagner sees Husserl’s

77 During his time in the United States, Kuhn (1899–1991) was professor at the Univer-

sity of North Carolina, Chapel Hill, from 1937 to 1941, and Emory University, Atlanta,
from 1947–1949. He then returned to Germany to become professor first in Erlangen,
then from 1953–1967 in Munich.
78 Wagner mentions the second-tier discussion waged by students of Rickert, Rudolf

Zocher and Friedrich Kreis in articles of the early 1930s (cf. Wagner 1953/54, p. 1, n.),
and the reply by Fink in his famous 1933 article in Kant Studien, which was endorsed by
Husserl.
 introduction to the translation lxvii

main themes and achievements in four “system-concepts”, (Systembe-

griffe), which he discusses in a passage that deserves to be quoted:
“Reduction as the method of ultimate foundation; pure subjectivity
and the latter on the one hand as that of the pure ego, characterized
by primordial temporality, and on the other hand that of the pure
(transcendental) ego; constitution of the world as a universal theme;
the problem of reason as the idea of universal critique of reason. Now
these system-concepts are without a doubt time-honored central con-
cepts of any idealism and Husserl’s phenomenology also construes
itself explicitly as an idealism, as the true idealism” (ibid., p. 4).
These notions are “diametrically opposed” (ibid.) to Heidegger.
Leaping over Heidegger (and Nicolai Hartmann too), Wagner is intent
on connecting Husserl’s true intentions with those of traditional (Ger-
man) idealism and the last idealisms in the Neo-Kantian tradition (the
late Natorp, Richard Hönigswald,Wagner himself). In this vein,Wagner
applauds Husserl’s method of reduction (which he reads as a method
of finding an ultimate, indubitable foundation), which he sees on a sim-
ilar trajectory as transcendental reflection in German idealism: “At the
beginning of philosophy for classical idealism stands the transcenden-
tal reflection as does the reduction for phenomenological idealism.”
(ibid., p. 17).79 From the selection of the key “system-concepts” it
becomes clear that he sees Husserl in the transcendental tradition
bequeathed by Kant. Importantly (regarding the theme of first phi-
losophy), Wagner sees Husserl’s phenomenology in the tradition of
ultimate foundationalism. Yet “in this regard, Husserl has remained, to
a significant degree, behind that which contemporary neo-Kantianism,
especially those of its representatives who have dealt with Hegel, has
accomplished” (ibid., p. 122).
Wagner’s exposition of the Husserl he was able to glean from the
works mentioned is a philosophically rich, though critical, rendition,
connecting Husserl to classical German philosophical idealism. Such a
contextualizing sets the stage for the reception of First Philosophy.

79 Wagner follows these laudatory remarks with a scathing critique, ibid., pp. 17–22.

His main point is that in the distinction between world-constituting subjectivity and
constituted world Husserl held on to a problematic (Platonic) “two-sphere theorem”
(ibid., p. 21).
lxviii introduction to the translation

Dieter Henrich (1958):80 Henrich (born 1927), a rising star in the

philosophical scene in Germany at the time, is the next philosopher
to devote a substantial text to Husserl. This text was published in the
Rundschau on the heels of the publication of the first part of First
Philosophy (Hua. VII). Henrich, too, looks to phenomenology as a
project in the tradition of German Idealism, that is, of wanting to
furnish a “philosophical ultimate justification” (Henrich 1958, p. 1).
This project is launched, he adds, in contradistinction from Heidegger,
stepping out of the “shadow of the enormous success of Being and
Time, which overshadowed the old phenomenological school up to its
forced conclusion and thereby brought about its end”81 (ibid., p. 3).
On the relation to Heidegger, he writes specifically with respect to
the recently published text: “Whoever studies Husserl’s Nachlass, will
have to come to the conclusion, over and over, that there is little rea-
son to overlook the achievements of the founder of phenomenology
in light of his pupil.” (ibid., 6). Thus, to assess, thus, the question of
phenomenology as a system and its relation to classical idealism, “vol-
ume VII of Husserliana is indispensible” (ibid., p. 4). Henrich’s general
verdict with respect to Husserl’s discussion of the figures of the tradi-
tion is thoroughly positive: “Since the arguments of Husserl’s critical
history of ideas have become known to us, every trace of naiveté and
ignorance regarding questions in the history of philosophy vanish from
the historically grown image of Husserl. He places himself as an equal
figure into the ranks of those, who have asked anew, and have endured
in asking, the question as to the possibility of philosophical knowledge,
fully aware of the extent and breadth of this problematic.” (ibid., p. 17)
Henrich goes on to discuss Husserl’s treatments of Descartes,
Hume, and Kant. He also briefly discusses the relation of Hegel to
Husserl, placing him from the beginning in the tradition in which he
sees Husserl positioning himself in this lecture course, seeing eye to
eye with the greats of the tradition. He understands Husserl to be
tackling the issue of laying an ultimate ground in (mostly oblivious)

80 Another text that appeared in the same year is that of Gerhard Funke (1958).
81 The original term, “erzwungenes Ende,” presumably refers to the official end of its
public flourishing once it had been denounced as “Jewish” and “degenerate” (“entartet”)
by the Nazis.
 introduction to the translation lxix

congruity with the German Idealists and their contemporary heirs, but
also in all of this tradition’s (ultimately problematic) originality. That
the majority of Husserl’s attention was focused on this issue has had a
crucial (though perhaps detrimental) impact on the reception of his
work throughout history.
Henrich’s discussion focuses on Husserl’s attempts to exploit the
tradition in order to find an ultimate ground of knowledge. Here Hen-
rich agrees with Husserl’s assessment that Hume attempted to open
the door to transcendental philosophy but failed at that and instead
opened the door to a problematic psychologism. The same tendency—
opening this door but failing—is discernable in Husserl’s discussion
of Kant, as Henrich sees it. Henrich makes it clear that Husserl is not
interested in the historical Kant (or Descartes, etc.), but in “the type
[of philosophy] inaugurated by Kant” (ibid., p. 16), in this case the
“method of regressive transcendental reflection” (ibid., p. 17).
The most suggestive discussion is Henrich’s confrontation of Hus-
serl with Hegel and Hegel’s contemporary followers, such as Wagner,
Wolfgang Cramer, and Richard Hönigswald, a discussion that consti-
tutes a delayed Auseinandersetzung. Henrich confronts Husserl with
Hegel on Hegel’s terms. Henrich asserts that both Hegel and Husserl
took issue with Kant’s method of deduction and the way the latter
deals with the skeptical challenge. Both agree that Kant did not go
far enough, yet both idealists attempt to find a dialectically opposed
solution. Husserl attempts to ground all knowledge in an “absolute sub-
jectivism” that he also calls (as Henrich quotes),“an absolute science of
pure consciousness” (ibid., p. 17, below, p. 440), which aims to be abso-
lutely transparent to itself. On the other hand, Hegel’s attempt consists
in a heightening of the ideas of contradiction and negation: “According
to Hegel, only the classical form of skepticism can rise to the level of
philosophical knowing, that skepticism hence, which demonstrates the
impotence of thinking from the relationality and contradictoriness of
thinking itself.” (ibid., p. 18) Henrich thus contrasts Husserl’s “science
of absolute origins” and Hegel’s idea of “absolute knowledge” (ibid.).
While Husserl wants to avoid an infinite regress of grounding relations,
Hegel embraces the “circular structure of absolute knowledge in the
Logic. Philosophical ultimate foundation can only be realized through
a nexus in which the concepts of pure thinking justify themselves from
themselves, which nexus hence returns back into itself” (ibid., p. 20).
lxx introduction to the translation

To conclude, one has to leave open whether or not Henrich’s “spec-

ulative” reading is justified. Its merits lie in his attempt to “translate”
Husserl into speculative language and confront him with classical and
contemporary idealisms. Placing Husserl in this tradition was, with the
rise of Heidegger’s reputation, more or less a (surely well-intended)
kiss of death in the philosophical scene at the time. It is in this milieu,
now, that Landgrebe’s famous text must be understood.
Ludwig Landgrebe (1962): To set the stage, one cannot overempha-
size the dominance of Heidegger on the scene after the war. Heidegger
had emerged as still present and, more importantly, nearly unfazed
by Nazism. Many of his contemporary philosophical colleagues were
more directly identified with Nazism and lost their positions (or worse,
kept them, such as Oskar Becker). But Heidegger’s actions during the
time (with exception of his presidency at the University of Freiburg)
were largely unknown, although he too had to undergo a denazification
trial and ended up being forced into early retirement. Hence, there was
some general knowledge in the 1960s about Heidegger’s role during
the dark period of German history, but not as much was known then
as would become known in the late 1980s (initiated by the book by
Víctor Farías) and then, through the infamous Black Notebooks, in
2013. To the contrary, Heidegger after the war began publishing again
successfully and went on numerous lecture circuits throughout Ger-
many,Austria, and France, cementing his role as “last man standing” on
the philosophical scene. At the same time, a huge reception of his work
began in France and, later, in the North America. He was perceived
as the last valid heir of phenomenology, as the appointed philosopher
who could address—especially in his critique of modernity and its
technology—the present age with its pressing issues, such as the Cold
War, the building nuclear armament race, and the apparent destruction
of the planet through human pollution.
Landgrebe’s text was the third lengthy article on Husserl to appear
in the Rundschau.82 The irony of Landgrebe’s intervention is that he

82 Gadamer later characterized this period, and the role of Landgrebe’s article in it, as

follows (and reading between the lines, Gadamer distances himself from its interpre-
tive tendency): “This is not how I alone felt [i.e., “that in essential points I was guided
both by Husserl and Heidegger,” ibid.], … this is also how Landgrebe, Eugen Fink,
Gurwitsch, Biemel felt, as well as all kinds of others who had survived the Nazi period
 introduction to the translation lxxi

intends to render Husserl attractive (again) for contemporary readers,

but thereby reads something into Husserl with a Heideggerian lens
that arguably is not there. As mentioned, Landgrebe (1902–1991) was
Husserl’s assistant in the 1920s and responsible, among other things,
for typing off the very text of this lecture course. An intimate knowl-
edge of its content can, hence, be assumed. Widely perceived (with
Fink) as the spokesperson of Husserlian phenomenology, Landgrebe
had a significant impact on post-war philosophy in Germany (but
also in France, the US and Spanish-speaking countries83). His reading
of Husserl, which comes to the fore most prominently in the text in
question, was formative for several generations of phenomenologists.
The article jumps right into the fray, stating with forceful language
at the outset that in this text “metaphysics takes its departure behind
Husserl’s back” (Landgrebe 1962, p. 261), prior to the fact that in light
of the work of Heidegger “the ‘end of metaphysics’ is spoken of as if
with a certain obviousness” (ibid.). “[B]efore the eyes of the reader
occurs the shipwreck of transcendental subjectivism, as both a non-
historical apriorism and as the consummation of modern rationalism”
(ibid.). “But this shipwreck—and this could be clear to neither Husserl
himself nor to those who heard the lectures at the time [that would
include Landgrebe]—is more than an author’s accidental misfortune”

and the war in emigration or half-emigration, if one may count Leuven as that. They all
attempted to emphasize, as strongly as possible, the commonalities between Husserl and
Heidegger, and to judge the opposition, which one would have liked to see so dearly for
political reasons, as untenable. And how they did this! Not by showing that Heidegger is
based entirely on Husserl, but rather the other way around, that Husserl’s philosophical
thoughts in his late years indeed came very close to Heidegger. There is an article by
Ludwig Landgrebe, which I myself printed in the Philosophische Rundschau, which
bears the title ‘Departure from Cartesianism’. There, Landgrebe wanted to show that
Husserl in truth in the end, in the consequence of his own thinking about time and time-
consciousness, had abandoned his Cartesian starting point, which he had repeatedly
emphasized through his return to the transcendental ego, and that he had pursued the
same path of thought as Heidegger” (Gadamer 1995, p. 113).
83 Along with other Husserl students such as the Dutchman H.J. Pos, Landgrebe was

engaged after the war in founding the Institut International de Philosophie. The latter
exists to this day and is responsible for organizing the biyearly world congress for phi-
losophy, which attempts to bring philosophers from all countries of the world together
(each country is allowed to nominate two delegates). By today’s standards, Landgrebe,
as the appointed heir of the phenomenological movement, must be viewed as a major
player in the philosophical scene world-wide.
lxxii introduction to the translation

(Ibid., p. 260). This is so because Husserl pursues the subject matter

“with restless abandon” (ibid.) and follows it through to its inadvertent
end. The result is that, at the end of his life, “Husserl saw that he was
compelled to abandon the subject matter [first philosophy] itself, and
that means that the guiding thought of the basic discipline designated
by the title First Philosophy is to be abandoned as incapable of realiza-
tion.” (ibid., p. 262) Landgrebe’s thesis is that Husserl’s late “discovery”
of the lifeworld in the Crisis is a tacit concession to Heidegger and an
acknowledgment that Heidegger was right to reject Cartesianism and
to focus on the pre-scientific facticity of human Dasein and its Umwelt,
which Husserl termed Lebenswelt.84 The result is that Husserl came
close to Heidegger and that their projects converged in crucial system-
atic points, which are the result of Husserl’s “departure from Carte-
sianism” and its concomitant commitment to an absolute grounding of
knowledge in a self-knowing ego. To Landgrebe, it is only unfortunate
that Husserl himself did not see this convergence with Heidegger.
Landgrebe begins his presentation by a reconstruction of the train
of thought of the lecture course, showing the advances Husserl makes
on his earlier position(s), especially in Ideas I. He then raises a few
critical questions regarding “transcendental subjectivity as a field of
absolute experience,” and gives an exposition of transcendental sub-
jectivity as a field of experience and the horizon into which it lives, the
lifeworld. Looking over the entire scope of Husserl’s work, Landgrebe
then lays out Husserl’s later turn to history and the lifeworld as in
effect the “break from the tradition”: “Hence one can say that the
historical-philosophical establishing of phenomenology in the Crisis
fills the place left empty in the lectures [First Philosophy] by the fail-
ure to fulfill the requirement of an apodictic critique” (Ibid., p. 284).
Landgrebe claims that this “failure” occurs when Husserl realizes that
transcendental subjectivity entails “the all-totality of an endless nexus of
life” (below, p. 354/Landgrebe 1962, 286). The text ends with a critique
of Husserl’s claim as to the absoluteness of transcendental subjec-

84 Heidegger writes in the margins of Being and Time, regarding paragraph 21, “The

Hermeneutical Discussion of Descartes’ Ontology of ‘World’”: “Critique of Husserl’s

construction [Aufbau] of ‘ontologies’! As in general this entire critique of Descartes is
placed here with this intention.” (Heidegger 1993, p. 442).
 introduction to the translation lxxiii

tivity (part 5).85 Landgrebe concludes by stating that “the absolute,”

as also other concepts such as “constitution” and “achievement,” are
“operative concepts,” a term coined by Fink (ibid., p. 299).
What is one to make of Landgrebe’s influential reading? It needs to
be repeated that this reading has influenced the reception of Husserl
for several generations and is still alive. Yet a few points should make
clear why Landgrebe’s reading is problematic on several levels:

– To begin with the historical details, which he invokes for his sys-
tematic point:
(a) Landgrebe claims that Husserl announced several times but
never carried out an apodictic critique (cf. p. 283). The result
is that Husserl appears as neglectful, making grand gestures
with no follow-through. But Husserl did carry out this self-
critique in the 1922/23 lecture course (as discussed above)
and, moreover, Landgrebe himself was its transcriptor! Can
such an omission be traced to mere forgetfulness on the part
of Landgrebe?86
The question then becomes whether Landgrebe’s claim that
Husserl suffered “shipwreck” concerning his plan to furnish a
complete Cartesianism is in point.This is a different question,
but certainly Landgrebe’s argument for it, that “he could not
furnish it because he never did what he announced” is simply
faulty.
(b) In the same context, Landgrebe cites the famous statement
from the appendices of the Crisis that the dream of philos-
ophy as a science is over (p. 283), and he comments: “Here
we see how the dismissal of the guiding idea of an apodictic

85 This critique of Husserl’s notion of transcendental reflection and the self-trans-

parency it supposedly achieves resonate with Gadamer’s critique of Husserl in Truth

and Method, which had just appeared two years earlier (though Gadamer is not men-
tioned here). Gadamer criticizes Husserl there for producing yet another “philosophy
of reflection” (cf. Gadamer 1989, p. 281).
86 There is another discrepancy in Landgrebe’s account. In an (apparently oral) state-

ment to Dieter Henrich (cf. Henrich 1958, p. 24, fn 17), Landgrebe says that the critique
of transcendental experience is contained in the second half of First Philosophy, whereas
he claims in the “Husserl’s Departure from Cartesianism” text that Husserl was merely
promissory in this respect.
lxxiv introduction to the translation

science goes hand in hand with the decisive turning toward

establishing the way of phenomenological reflection histor-
ically […].” In this famous statement, however, Husserl is
putting these words into the mouth of his critics, not stating
his own opinion. First proposed by Landgrebe, this reading
has been rightfully discredited many times over, but it lives
on stubbornly.
– Landgrebe’s characterization of first philosophy and Husserl’s Car-
tesianism is arguably simplistic and superficial and also tinged by a
Heideggerian twist. For instance, he says that the firstness of tran-
scendental subjectivity consists in “a ‘region’ of absolute being, since
everything which we can in general speak of as ‘being’ (Seiendem) is
being (Sein) for consciousness and must permit the justification for
its being posited as ‘being’ to be exhibited in consciousness.” (Ibid.,
p. 263). Landgrebe is, in effect, imputing the ontological difference to
Husserl’s distinction between constituting and constituted “being.”
– One may wonder if Husserl indeed ever was the Cartesian Land-
grebe makes him out to be, and what “Cartesianism” means. While
Cartesian elements cannot be denied, Husserl’s own self-critiques
of the Cartesian way into phenomenology already show in abun-
dance that his Cartesianism is peculiar and that, moreover, he is
very wary of it. Also, if “Cartesianism” means finding a fundamen-
tum inconcussum for knowledge, it is not clear that Husserl ever
meant that in the way of Descartes, i.e., that the ego should be some
kind of axiomatic principle. To search for apodictic elements in the
sphere of transcendental experience is something very different.
– The grandiose claim that Husserl “left behind Cartesianism” comes
down to the fairly innocuous point that “Husserl, in all essentials,
had already left the Cartesian way of establishing a foundation
behind insofar as he conceived the Cartesian ‘apodictic’ evidence
of the ‘I am’ together with all of the content included within it as
an absolute experience, indeed, as an entire realm of experience”
(ibid., p. 269). If this is a departure from Cartesianism, Husserl had
already departed from it in 1913. One may then ask whether he
ever was a Cartesian.
– Landgrebe’s systematic claim is that Husserl departed from Carte-
sianism because he “discovered” history and the lifeworld seemingly
haphazardly and, as one may assume, under the tacit influence of
 introduction to the translation lxxv

Heidegger. But this is an historical mistake that has been refuted

many times over through scholarship (cf. Welton 2000). And, most
directly, it is belied by Husserl’s own texts, which show that Husserl
used the term “lifeworld” in the salient sense already as of 191987 and
that Husserl’s supposed radical and seemingly unmotivated “turn
to history” begins already with his turn to genetic phenomenology
as of the early 1920s. For Landgrebe, an intimate knower of the
unpublished material, to claim that Husserl’s own published Crisis
text is the only evidence of his concern for “history” is malicious.
– It is far from clear that this departure from Cartesianism is “the end
of metaphysics.” What is “metaphysics” here and why would it have
come to an end? If one asks thusly, one is referred to Heidegger’s
problematic claims about “Western metaphysics,” but Landgrebe
simply relies on them as a fait accompli. Finally, the claim that “the
end of metaphysics” occurred “behind Husserl’s back” is another
example of the type of Seinsgeschichte Heidegger is in the business
of, i.e., to shift the focus from thinking individuals and their argu-
ments (something they presumably have control over) to the history
of “Beyng” and its “doing” to which we merely “correspond.”
Especially with a thinker such as Husserl who was self-critical,
self-scrutinizing and self-reflective to a fault, such a statement that
there was something in this thinker’s blind spot which (necessarily)
evaded him inadvertently puts the person making this claim in the
position of knowing Husserl better than he knew himself; a bold
claim, to say the least.88

87 Cf. Hua-Mat. IV (lecture course “Natur und Geist” of 1919), where he speaks not

only of “lifeworld” plainly, but of “die anschauliche [intuitive] Lebenswelt” (p. 187),
the “vortheoretische [pre-theoretical] Lebenswelt” (p. 223) or “die natürliche [natural]
Lebenswelt” (p. 227).
88 I cannot discuss all scholarship on Husserl’s First Philosophy. The above discussion

was meant to highlight its early reception. For other texts, cf. Marvin Farber (1963) and
Hans Friedrich Fulda (1967). For some newer work, cf. Jeffner Allen (1982), Robert
Sokolowski (2010), Luft (2010), and Faustino Fabbianelli (2017).
lxxvi introduction to the translation

V. EDITORIAL MATTERS

What follows are a few notes on the translation, its policies and the
editorial decisions of this volume. Regarding the present translation,
the translators have, of course, consulted other translations of Husserl
(into English and into other languages) and Cairns’ helpful Guide
for Translating Husserl. They have, for the most part, attempted to
follow the best practices in translating Husserl89 and to refrain from
neologisms where existing translations, problematic as they may be,
already exist. Reflecting on possible translations for certain words has,
however, led them away from stipulating one-to-one translations for a
given German word. The reason for this is Husserl’s own terminologi-
cal inconsistency, which would render any fixed translation for certain
terms problematic, in some cases even absurd. Rather, the translators
opted for a certain flexibility in translating key words, options which
are to be found in the glossary appended at the end. The attempt was
to use a certain “target” or “focal translation” as the default translation
for a certain word, but deviate from it where deemed appropriate.
Where possible ambiguities could ensue due to a word being trans-
lated in different ways or certain puns Husserl uses on (rare) occasion,
the translators have placed footnotes. The translators have attempted,
however, to keep any explanatory footnotes to a minimum.
Furthermore, our attempt was to render this text so that it reads
fluidly and elegantly in English, at least when it comes to those parts
of the text that were heavily edited by Husserl. This goes especially for
the main text of the lecture course, which Husserl worked on exten-
sively, since he intended to publish it. However, when it comes to the
texts stemming from Husserl’s private research notes, it was not at all
times possible to reproduce them in elegant translation, mainly since
the original German is not at all elegant and easily readable either.The
attempt to render a German text that is at times elliptical, with incom-
plete sentences and extremely difficult grammar, into a fluid English

89 The translators have also refrained from “gendering” Husserl, thus bringing him up to

contemporary gender-balanced standards. Where a modern term such as “humankind”

instead of “mankind” might be acceptable, it would be historically questionable to
translate “she” where its author nearly one century ago used the generic male form.
 introduction to the translation lxxvii

text seems like love’s labor lost. The translators have done their best
to make the translation as comprehensible as possible in English, but
fidelity should not be sacrificed for an easy read, which these texts
never were from the beginning in the original. Hence, the reader of
the English text, at times perhaps frustrated by Husserl’s difficult and
oftentimes highly convoluted syntax, should find solace in the fact that
the reader of the original German faces the same obstacles.

* * *

The translators had to take into account the fact that many of the
editorial footnotes the editor of the German edition made are now
obsolete in the light of newer texts that have appeared in more than
60 years since Husserliana VII and VIII and taking into account newer
discoveries in the Nachlass and other texts that have since become
available in other literary estates.90 Simply translating these (such as
references to texts that were not published then but are available
now, or manuscripts not localized in the papers at the time but found
in the meantime) would have in fact created many misunderstand-
ings and even errors. Instead, where appropriate, the translators have
updated Boehm’s notes where he, for instance, referred to a text that
is now published (where Boehm cited the Archival signature) and
with the citation to the Husserliana. All of these updates can only
help the current reader gain a better overview of Husserl’s corpus. In
cases where the notes deviate from those of the original editor, the
translators have also placed some explanatory footnotes where they
seemed appropriate and added some references, again all of this with
the intention of keeping any interruption due to the editor’s and trans-
lators’ interventions to a minimum. The translators created three foot-
note apparatuses. Additions by the editor appear in pointed brackets

90 Indeed, at the time Boehm was working on these editions, archival research into

Husserl and the entire Phenomenological Movement was still in its infancy. (Van Breda
established the Archives in 1938, but real editorial work did not begin until after
World War II). Many texts have since been discovered and other Nachlässe (liter-
ary estates) have been established and archived, e.g., in Munich, and elsewhere. Hence,
a good amount of this material was not available to him at the time of his editorial
work.
lxxviii introduction to the translation

(⟨ ⟩), those of the translators in square brackets ([ ]). Boehm’s edi-

tion does (like most editions) contain some typos and misreadings
from the stenography. These have been corrected; where a translation
deviates from Boehm’s text, these changes have been flagged in the
notes. There are three types of footnotes in the main text. Notes with
asterisks (*) are Husserl’s annotations or marginalia. Notes with lower-
cap letters (a, b) are references to the German original. Notes with
Arabic numerals (1, 2) are from the editor or translators.

* * *

Next, looking at the original Husserliana edition, the reader will

notice a discrepancy in the arrangement of the main text. Since the
two parts of the lecture course (before and after the Christmas Break)
are very different in nature, the first giving an historical survey, the
second a systematic treatment of the reduction, Boehm decided to
separate what was a unified lecture course and to publish them in
two separate volumes (as the main texts of Husserliana VII and VIII,
respectively). This was justified, to him, presumably due to this the-
matic difference, but also due to the large amount of supplemental
texts he decided to include. These, too, he appended topically to the
two volumes, respectively, grouping the more historically oriented texts
in Husserliana VII and the more systematic ones in Husserliana VIII.
This procedure might have been justified at the time, but it hardly
meets modern standards of critical editorship, apart from the fact that
the nature of the Husserliana itself was a project in the making, as
subsequent editions began to tackle unpublished manuscript material
and proceeded differently.91 Hence, it was decided to join the lecture

91 Hua. IV (Ideas II), V (Ideas III), and VI (the Crisis text) are the first editions to

contain manuscript material in the appendix in addition to the main composed texts of
Husserl. Boehm’s edition contains ca. one half manuscript material besides the main
text (the lecture course). The first volumes to contain exclusively manuscript material
were Kern’s editions of the manuscripts on intersubjectivity (Hua. XIII, XIV, and XV)
and Marbach’s on pictorial and image-consciousness (Hua. XXIII). It should also be
kept in mind that in the early days of the Husserliana, the edition was considered a
preliminary edition, with the “real” historical-critical edition yet to come. But as of the
mid-seventies, the editorial standards held up to those desired for historical-critical
editions. Some old editions have, moreover, been re-edited critically (Hua. III and VI
by Schuhmann, Hua IV and V by Dirk Fonfara).
 introduction to the translation lxxix

course together again in the form in which it was presented in the win-
ter semester of 1923/24. This procedure is further justified by the fact
that not all supplemental texts Boehm selected are included here (to
be justified below). It is a common practice in the English Husserliana
Collected Works to rectify questionable editorial decisions of earlier
Husserliana volumes,92 and hence the philological rigor that should
have been applied to the original edition has been applied now. The
reader, however, can trace the German edition through the original
pagination given in the margins.

* * *

As mentioned, not all of the appendix texts that were originally

published in the Boehm edition have been translated here. There are
several reasons why the translators decided to exclude certain texts
and select only ca. half of the material published by Boehm.
For one, translating all texts would have blown this volume out of
proportion.The explicit intention was to not let the reader miss the for-
est for the trees by burdening her with a huge amount of heterogeneous
material that may have the effect of distraction from the main themes.
One has to keep in mind, as mentioned, the situation in which Boehm
found himself only shortly after World War II. Little was known of the
vast manuscript material, and it clearly was Boehm’s intention to let
the readers at the time learn about this material, in which (as Husserl
explicitly insisted several times) his “real” philosophy was to be found.
Moreover, that Husserl wrote on topics other than logic, let alone
on the history of philosophy, was, as stated repeatedly, almost com-
pletely unknown at the time. Hence, in order to shore up this wrong
impression, especially in light of other philosophers threatening to
eclipse Husserl at the time (recall Heidegger), Boehm published a
great number of texts Husserl had written on the history of philoso-
phy, especially in the appendices of Hua. VII. A good amount of this
material, however, is quite repetitive, relatively weak in its content and,

92 Cf., e.g., Husserliana-Collected Works, Vol. IX, Analyses Concerning Passive and

Active Syntheses, which also restores the original lecture course, which is to be found
scattered in Vols. XI, XVII, and XXXI of the original Husserliana.
lxxx introduction to the translation

in certain cases, at best of the quality of excerpts Husserl had culled

from compendia, not even original sources.93 It is doubtful whether
Husserl would have consented to a publication of this material. Of
course, Husserl’s own judgments have been overridden many times
in the Husserliana, but in this case, a rather restrictive editorial policy
seemed sound to balance Boehm’s rather liberal approach (which, to
repeat, was understandable at the time).
The translators took the approach that they were not original edi-
tors but instead “merely” translators, whose task it was to select the
best Husserl had written in order to present the author in the best light
possible. Indeed, an editor of a critical edition has little choice over
which texts to include if the texts were deemed part of a particular body
of work by the original authors. Translators, on the other hand, whose
intention it is to render an author attractive and readable in the target
language, have the privilege of not always having to adhere to these
critical editorial principles, assuming that the interested reader will,
if she so desires, look at the original German for all possible details.
It is with this liberty in mind that the translators selected what they
deemed the most interesting, original and philosophically profound
texts; texts, moreover, whose content is most aligned with the topics
treated in the main lecture. These policies were discussed with Rudolf
Bernet and Ullrich Melle, former directors of the Archives, in the early
stages of the translation.94

* * *

A note on the nature of the collaboration on this volume. The con-

cept of the translation and its basic outline, including decisions on
translation policies, translation conventions and the selection of the
appendices, were worked out jointly by Sebastian Luft and Thane
Naberhaus.
The present Introduction was written by Sebastian Luft.
Sebastian Luft produced a first draft of the main text, of which
Thane Naberhaus thoroughly reworked two thirds. Sebastian Luft
translated the appendices.

93 Cf. esp. the excerpts on Plotinus and Nicolas of Cusa, Hua. VII, pp. 328–330.
94 This policy was also adopted, it should be noted, by David Carr in his translation of
the Crisis.
 introduction to the translation lxxxi

VI. ACKNOWLEDGMENTS

Thanks are due to a number of individuals and institutions. First and

foremost, the translators thank the past and current directors of the
Husserl Archives in Leuven, formerly Rudolf Bernet and Ullrich Melle
and now Julia Jansen, for their longstanding support of this project.
We also thank Rudolf Bernet and Ullrich Melle for providing counsel
in the selection of the supplemental texts. Further, we thank former
collaborators in the Archives, especially Rochus Sowa and Thomas
Vongehr, who helped the translators answer specific questions and
informed us about newer findings in Husserl’s Nachlass and faulty
transcriptions in the original Boehm edition, which we have corrected
(and made note of in footnotes). Thanks go to Julia Jansen and Ullrich
Melle for discussions of the present introduction.
Other scholars have helped us either by providing concrete help
with specific questions and issues or through their translation work of
other texts of Husserl, from which we benefited. Thus we would like
to acknowledge, with gratitude, the following people (in alphabetical
order): John B. Brough, Daniel Dahlstrom, and Andrea Staiti.
As for institutions, apart from the Husserl Archives in Leuven,
who formally agreed to this translation project, approved it, and
have included it in the English-language Husserliana series (Collected
Works), the translators would like to thank the National Endowment
for the Humanities (NEH, USA) for granting them a Collaborative
Research Grant, which allowed them to take time off from their teach-
ing duties in the years 2009–2011 to make headway on the translation.
The translators would especially like to thank the NEH’s Joel Schwartz,
who was kind enough to discuss, in person, the project prior to sub-
mitting it. Finishing the project has taken a long time, but it would not
have been possible at all without this initial support.
Sebastian Luft would like to thank Marquette University for grant-
ing a full-year funded sabbatical in the academic year 2009/10, which
provided additional support by making it possible to devote time to the
translation. Luft would further like to thank, in particular, D.J. Hobbs
for his proofreading of the main text and J Tyler Friedman for his
assistance with the last version of the translation of the appendices.
Jered Janes read the penultimate version of this introduction and pro-
vided invaluable advice on both style and content. In the spring of
lxxxii introduction to the translation

2015, Luft read portions of the main text in his graduate seminar on
“20th Century German Phenomenology” at Marquette University and
would like to thank the participants for their enthusiastic discussion
of the text. If such a reception on the part of highly talented gradu-
ate students is any indication for the future, this text is bound to be
received well by students, professional philosophers and experts in
phenomenology.
Thane Naberhaus is grateful to Mount St. Mary’s University for
granting him a leave of absence during the spring and fall 2010 se-
mesters to work on this translation. Portions of the translation in draft
form were used in his course “Contemporary Philosophy” at Mount
St. Mary’s.

Cologne and Emmitsburg, Spring of 2018.

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 Edmund Husserl

First Philosophy
Lectures 1923/24
and Related Texts from the Manuscripts (1920–1925)
 PART ONE Hua. VII, p. 3

CRITICAL HISTORY OF IDEAS

⟨Section One
From Plato’s Idea of Philosophy to the Beginnings
5 of its Modern Realization in Descartes⟩

⟨Chapter One
The Idea of Philosophy and its Historical Origin⟩

Lecture 1: ⟨On the Historical Task of Giving Phenomenology the

Developmental Form of First Philosophy⟩

10 The term “First Philosophy,” as is well known, was originally

introduced by Aristotle as the name of a philosophical discipline but
has, in the time since Aristotle, been displaced by the term “Meta-
physics,” which itself came into use quite accidentally. In reviving
the term in its Aristotelian sense, I derive from the fact that it has
15 fallen out of common usage the highly welcome advantage that it
arouses in us only its literal meaning, and not the various sediments
of historical tradition, which, as the vague concepts of metaphysics,
allow memories of the manifold metaphysical systems of earlier
times to become confusedly intermingled with one another. This
20 literal meaning once served, as is quite understandable in an original
terminological coinage, as a formal preliminary indication of the
theoretical intention that the new discipline, whose subject matter
was only later to be defined more precisely, hoped to realize. This
formal preliminary indication can serve us, too, quite admirably,
25 however far the science to which our lectures are to be devoted may
depart from the Aristotelian First Philosophy in its subject matter. | VII, 3/4
For this reason we take over the term “First Philosophy” and make
it the point of departure for our initial considerations.
“First Philosophy”—what should we read off of the literal mean-
30 ing of the term? Evidently it will have to be a philosophy which,
among the philosophies that together make up the one philosophy,

© Springer Nature B.V. 2019

S. Luft, T. M. Naberhaus (translators), First Philosophy, Husserliana: Edmund
Husserl – Collected Works 14, https://doi.org/10.1007/978-94-024-1597-1_1
 4 part one · section one · chapter one

is precisely the first. Since the sciences are not arbitrarily ordered
in a free combination but rather bear within themselves an order,
and hence principles of ordering, First Philosophy will naturally be
the name for that philosophy which is first “in itself,” i.e., accord-
5 ing to inner essential principles. By that one could mean that it
is the first in value and dignity, bearing within itself the Holy of
Holies of philosophy, as it were, whereas the others, the “second”
philosophies, would represent merely the necessary preliminary
steps, so to speak the antechambers of that highest holiness. But its
10 meaning could also be a different one—one, in fact, that for essen-
tial reasons is the more obvious choice. It is, at any rate, the one
that we shall prefer here. Sciences are the products of purposive
work,a and in the rational progression of the purposive activities
belonging to them, unity of purpose creates a unity of order. Each
15 science presents us with an endless manifold of spiritual formations;
we call them truths. The truths of a science are not, however, an
incoherent heap, just as, correlatively, the activity of the scientist
is not an isolated and aimless searching for and creating of truths.
Each individual result stands under higher guiding purposive ideas,b
20 and ultimately under the highest purposive idea, that of science
itself. Just as the rule for formative work is thereby indicated in
a preliminary way, so too do all of the individual truths take on a
systematic form, that is, a teleological form which is imprinted upon
them. Individual truths enter, in fixed orderings, into truth-unities
25 of truths of lower and higher purposive form, binding themselves
together, e.g., into conclusions, proofs, and theories. At the highest
point, an ideal total unity of theory as such belongs to science as
a whole, a universal theory which expands endlessly and devel-
ops itself to an ever higher degree with the endless progress of
30 science. | VII, 4/5
The same will also have to hold for philosophy, as long as we
conceive of it as a science. Accordingly, it will have to have a theo-
retical beginning for all of its truth-products and produced truths.
The name “First Philosophy” would then point towards a scientific
35 discipline of beginnings. We would expect that, for the beginning, or

a aus zwecktätiger Arbeit entsprungen Werkgebilde b Zweckideen

 the idea of philosophy and its historical origin 5

for a closed domain of beginnings, philosophy’s highest purposive

idea would demand a proper, self-contained discipline, with its own
problematic of beginnings developed in accordance with spiritual
preparation, an exact framing of the problem, and then a scientific
5 solution. By inner, inescapable necessity this discipline would have
to precede all other philosophical disciplines, grounding them both
methodologically and theoretically.The entrance gate, the beginning
of First Philosophy itself, would accordingly be the beginning of all
philosophy whatsoever. With regard to the philosophizing subject,
10 we would then have to say that the beginner of philosophy in the
true sense is the one who genuinely gives shape to First Philosophy
from its very beginning, i.e., in absolutely abiding truth or in the
most perfect insight.As long as this has not been achieved in original
research, there is as yet no beginner of philosophy in this sense, and
15 likewise no true realization of First Philosophy itself. Once it has
been achieved, however, there can also be beginners of philosophy
in the other, more common sense of the word, namely, apprentices
who take truths pre-thought by others and reproducea them in their
own insightful thinking, thereby making themselves intob beginners
20 of First Philosophy.
These reflections on the literal sense of the term “First Philos-
ophy” also give us a first formal preliminary indication of the aim
of my lectures. In them we shall make an earnest attempt to do
justice to the idea of a First Philosophy. At the same time, in their
25 didactic presentation the lectures will attempt to lead the hearer
who actively participates and thinks along with them to necessary
ways in which he himself can become a co-beginner of First Philos-
ophy in the true sense, and hence a beginning philosopher as such. I
should say at the outset that the desideratum of a First Philosophy
30 has by no means already long since been satisfied in one of the his-
torically handed-down philosophical systems, | i.e., satisfied in the VII, 5/6
form of a genuine science of compelling rationality. We are, there-
fore, not interested here in merely reviving a historically inherited
tradition in order to facilitate the student’s task of appropriating
35 new material. At the same time, of course, this means that I am

a nacherzeugen b in sich selbst […] nachgestalten

 6 part one · section one · chapter one

unable to accept any historical philosophical view whatsoever as

final and definitive, that is, as a philosophy which, as is demanded
unconditionally, has the form of the most rigorous science. Without
a rigorous scientific beginning there can be no rigorous scientific
5 progress. It is only with a rigorous First Philosophy that there can
appear a rigorous philosophy as such, a philosophia perennis—a
philosophy which, to be sure, is continually in a process of becoming
(so long as endlessness belongs to the essence of all science), but
which nevertheless has the essential form of finality.
10 On the other hand I am convinced that in the breakthrough of
the new transcendental phenomenology there has already occurred
a first breakthrough to the true and genuine First Philosophy—
though only in a first, still imperfect approximation, so to speak. In
several of my Freiburg lectures1 I have made attempts in different
15 ways to elevate this approximation to the highest level possible and
to bring its guiding ideas, methods, and basic concepts to the most
perfect clarity. At the same time I have made attempts to give phe-
nomenology the developmental form demanded by the idea of First
Philosophy, i.e., the form of a philosophy of beginnings that gives
20 shape to itself in the most radical philosophical self-consciousness
and in absolute methodological necessity. In the introductory lec-
ture course from the previous winter semester,2 I believe I was able
to reach this goal in its main outlines. In the present lecture course I
hope to carry out further simplifications and improvements. I hope,
25 in any case, to be able to show anew that the idea of First Philosophy
expands in steps; that it realizes the necessary and genuine idea of
a universal theory of science;a and that it encompasses the entire
theory of rational life and is hence a universal theory of cognitive,
valuing, and practical reason.And furthermore [I hope to show] that

a Wissenschafts-Lehre

Husserl became professor in Freiburg in 1916.—Trans.

1

Einleitung in die Philosophie [Introduction to Philosophy] (1922/23), Husserliana

2

[Hua.] XXXV.—Trans.
 the idea of philosophy and its historical origin 7

this First Philosophy is called upon | to reform our entire scientific VII, 6/7
edifice and to deliver us from all scientific specialization.
I will begin with an introduction, which will furnish us with the
indispensable inner presuppositions for our endeavor. Up to this
5 point, we do not even know which of the many and unfortunately
very unclear concepts of philosophy we are to choose to guide us.
No matter which concept we chose, it would at first stand before us
only as an emptily abstract, formal word-thought.a Thus it would
not have the power to arouse our minds and energize our wills. We
10 are dealing here, as I have said, with nothing less than a reform of
philosophy as a whole and, included therein, with a universal reform
of all sciences whatsoever. And wherever one is concerned with
radical and universal reform, no matter in which domain of culture,
the motivation is a deeply stirring spiritual need. The general spir-
15 itual situationb fills our soul with such deep dissatisfaction that to
continue to live in its current forms and norms is no longer possible.
Yet if we are to consider the possibilities for altering this situa-
tion, for creating satisfying goals and methods of spiritual life in the
sphere in question, then what is obviously called for are penetrating
20 reflections on the inner motivational sources of that situation and
on the whole spiritual framework of a mankind toiling restlessly at
spiritual activities which have become ossified in their typicality.c
Such reflections, however, only gain their full illumination from
history, and history, in turn, interpreted from the present, sheds light
25 understandingly on the present. We want, therefore, to turn away
from the bewildering multiplicities offered to us by the science and
philosophy of today and return to the times of primitive beginnings.
First, then, a historical backward glance will serve as a spiritual
preparation. It will reawaken primal, powerful motivations which
30 can set our interest and our will into motion.
If today I were asked to look back upon the entire history of
European philosophy and say, on the basis of the convictions that I
have come to hold over the course of decades, which philosophers
shine brightest of all, I would name two, or better three. They are
35 the names of the greatest beginners, the greatest path-openers of

Wortgedanke.
a b geistige Lage c sich in einer festgewordenen Typik geistigen
Wirkens abmühenden Menschheit
 8 part one · section one · chapter one

philosophy. | First I would mention Plato, or rather the incompa- VII, 7/8
rable twin-star Socrates-Plato. The creation of the idea of true and
genuine science, or of philosophy—which for a long time meant
precisely the same thing—as well as the discovery of the problem
5 of method, lead back to these thinkers, and as a perfect creation to
Plato.
Second I would name Descartes. His Meditationes de prima
philosophia represent a completely new beginning in the history of
philosophy in their attempt to discover, with a radicalism unheard
10 of up to then, the absolutely necessary beginning of philosophy,
while deriving this beginning from absolute and entirely pure self-
knowledge. From these noteworthy “Meditations on First Philos-
ophy” stems the tendency, found throughout the whole modern
period, of recasting all philosophy as transcendental philosophy.
15 This tendency indicates a basic character not only of modern philos-
ophy, however, but also, as can no longer be doubted, of all scientific
philosophy as such, now and for all time.
Let us first consider the older, Socratic-Platonic beginning of a
genuine and radical philosophy, beginning with some preliminary
20 remarks.1 The earliest philosophy of the Greeks, naively directed
toward the external world, experienced a rupture in its development
through sophistic skepticism. Through sophistic argumentation, the
ideas of reason in all their basic forms appeared to lose their value.
The true in itself—Being, Beauty, and Good in themselves—was
25 portrayed as a deceptive fantasy, shown, by means of impressive
argumentation, to be mere supposition. This caused philosophy to
lose its sense of purpose. For a being, beauty, and goodness that were
at bottom merely subjectively relative, there could be no principles
and theories true in themselves, no science, or (what meant the same
30 in those days) no philosophy. Yet not only philosophy was affected.
The entirety of practical life was robbed of its fixed normative goals, | VII, 8/9
and the idea of a practically rational life lost its value. Socrates was

1 Husserl took the text from here up to p. 10 (to “of this essence whatsoever.”)

verbatim from his essay “Die Idee einer philosophischen Kultur” (“The Idea of a
Philosophical Culture”), which is reprinted in the appendix to Hua. VII, pp. 203ff.,
but which will be included in the English translation of the Kaizo articles (forthcom-
ing).—Trans.
 the idea of philosophy and its historical origin 9

the first to recognize in these problems, so easily brushed aside in

Sophistic paradoxes, fateful problems for mankind on its way to
genuine humanity. He reacted to skepticism, as is known, only as a
practical reformer.
5 Plato then shifted the emphasis of this reaction to science and
became a reformer of the theory of science. At the same time he
led the way, holding on to the Socratic impulses, for an autonomous
development of humanity—autonomous in the sense that it devel-
ops into a rational humanity, beginning with a science that is re-
10 formed, in a new spirit, on the basis of a radical insight into method.
Let us elaborate on the sense of Socrates’ and Plato’s lifework,
taking them one by one and focusing on their decisive main doc-
trines.As regards the first, we follow the rich preliminary indicationsa
which Plato has handed down to us.
15 Socrates’ ethical reform of life is characterized by his construal of
the truly satisfying life as a life based on pure reason. Such a life is
one in which human beings, through unremitting self-reflection and
a radical giving of account,b exercise critique—ultimate evaluating
critique—on their life-goals, and then, of course, mediated through
20 these, on their life-paths, on their means of achieving these goals.
Such giving of account and critique are carried out as cognitive
processes, and moreover, according to Socrates, as a methodical
return to the original source of all legitimacyc and our knowledge of
it. Expressed in our terms, this occurs by recourse to perfect clarity,
25 “insight,” “evidence.” All waking human life is carried out as an
external and internal striving and acting. All action, however, is
moved by opinions and convictions: opinions regarding what really
exists in the surrounding world, but also regarding values, regard-
ing what is beautiful and ugly, good and bad, useful and useless,
30 etc. In the vast majority of cases these opinions are entirely vague
and far removed from any original clarity. The Socratic method
of knowledge is a method of complete clarification. In it, what is
merely supposed to be beautiful and good is juxtaposed normatively
to the Beautiful and Good themselves, as these have emerged in
35 perfect clarification; | and in this way true knowledge is attained. It VII, 9/10

a Vorzeichnung b Rechenschaftsabgabe c Recht

 10 part one · section one · chapter one

is this genuine knowing, producing itself through perfect evidence,

which alone, Socrates teaches, makes a human being truly virtu-
ous. Or, what amounts to the same thing, it is this knowing alone
which is able to provide true happiness, the greatest possible pure
5 satisfaction. Genuine knowledge is the necessary (and according
to Socrates, also the sufficient) condition of a rational or ethical
life. Irrationality, the blind dwelling in unclarity, the sluggish pas-
sivity which no longer strives in a clarifying manner after genuine
knowledge of the Beautiful and Good itself: it is all of this which
10 makes man unhappy, which makes him chase after foolish goals.
By making reflectively evident what one is really aiming at and
everything that one has presupposed in an unclear way regard-
ing the beautiful and ugly, useful and harmful—by doing this the
true and the false, the genuine and non-genuine become distin-
15 guished. They become distinguished precisely because in perfect
clarity the essential content of the things themselves, and along
with this the valuable and invaluable itself, come to an intuitive
realization.
Every clarification of this kind soon takes on exemplary signif-
20 icance. That which, in a particular case drawn from the life of an
individual, from history, or from myth, is intuitively graspeda as the
True and Genuine itself and as a standard against which unclear
mere opinions can be measured, offers itself forthwith as an exam-
ple of the general. What is graspedb here is grasped in a naturally
25 adapted essential intuition—in an intuition in which everything that
is empirically accidental takes on an extra-essential and freely vari-
able character—and as that which is essentially genuine as such. In
this pure (or a priori) generality, it functions as a valid norm for any
conceivable individual case of this essence whatsoever. Thus, speak-
30 ing more concretely, supposing that one were to think, in place of
an example derived from daily life, myth, or history, of “any human
being whatsoever”—as in general valuing or striving in this or that
kind of situation, as in general oriented toward this or that kind of
goal, as in general acting in this or that kind of way—it will then
35 become generally evident either that such goals and ways are gen-

a zur Erschauung kommt b erschaut

 the idea of philosophy and its historical origin 11

uine ones or, in the opposite case, that they are generally spuriousa
and irrational. The latter occurs, of course, | when the Beautiful and VII, 10/11
Good themselves as they become manifest in clarification evidently
contradict that which is supposed in advance, thereby annulling the
5 supposition by revealing it as unfounded.

Lecture 2: ⟨Plato’s Dialectic and the Idea of a Philosophical

Science⟩

Let us summarize. In reaction to sophism, which contradicts

every rational sense of life, Socrates, the ethical practitioner, put at
10 the center of ethical-practical interest the basic opposition of all
waking personal life: the opposition between unclear opinion and
evidence. He was the first to recognize the necessity of a universal
method of reason, and he recognized the basic sense of this method
as—expressed in modern terms—an intuitive and a priori critique
15 of reason. Or more precisely, he recognized the basic sense of this
method as consisting in clarifying self-reflection, consummating
itself in apodictic evidence as the original source of all finality. He
was the first to see that pure and general essences exist in them-
selves as the absolute self-givennesses of a pure essential intuition.
20 In relation to this discovery, the radical giving of account demanded
generally by Socrates for ethical life eo ipso takes on the meaningful
form of a fundamental standardizationb or justification of practi-
cal lifec in accordance with ideas of reason grasped through pure
essential intuition.
25 It may be that there is missing in all of this a genuinely scientific
framing of the issues and a systematic execution in the form of a
scientific theory of the method of genuine life-practice. Socrates’
lack of theoretical and scientific intentions is after all well known.
Yet it may be regarded as certain that in Socrates the germ of ideas
30 basic to a critique of reason can be found, ideas whose theoretical
and technological shaping and highly fruitful development are the
immortal glory of Plato. Let us turn now to him.

a unecht b Normierung c tätigen Lebens

 12 part one · section one · chapter one

Plato carried over the Socratic principle of a radical giving of

account to science.1 Indeed, theoretical knowing, | researching, and VII, 11/12
justifyinga are in the first instance merely specific forms of striving
and acting life. Thus here, too, there is a need for radical reflection
5 on the principles governing the genuineness of this kind of life.
While Socrates’ ethical reform of life had been directed against
the Sophists’ confusing and corrupting of general ethical attitudesb
through their subjectivism, Plato opposed them for corrupting sci-
ence (“philosophy”). In both cases, the reason the Sophists encoun-
10 tered so little opposition and had such a harmful influence was that
a genuine life of scientific knowledge, and a genuine rational life
in general, were lacking. Here, too, all rationality was mere naive
pretension, unclear to itself concerning the ultimate possibility and
legitimacy of rationality’s final goals and paths.
15 Genuine rational life, and in particular genuine scientific research
and achievement, must, by means of radically clarifying reflection,
completely transcend the standpoint of naiveté. It must—ideally
speaking—furnish a fully sufficient justification for each step it
takes, while at the highest level this justification must come from
20 principles obtained with insight.
Through the high seriousness with which Plato, in this Socratic
spirit, seeks to overcome anti-scientific skepticism, he becomes the
father of all genuine science. He does so, first, by refusing to take
lightly the Sophistic arguments against the possibility of valid knowl-
25 edge and of a science that would be binding on every rational person,
instead subjecting these arguments to a deeply penetrating, fun-
damental critique. Together with this, he undertakes the positive
search for the possibility of such a knowledge and science, doing
so (while being guided by the deepest understanding of Socratic
30 maieutics) in the spirit of an intuitive clarification of essences and an
evident exposition of the general essential norms of such a science.
And finally, he strives with all his powers to set genuine science
itself into motion on the basis of such fundamental insights.

a Begründen b Gesinnungen

1 The text from here to the end of the lecture is taken verbatim from Husserl’s

article “Die Idee einer philosophischen Kultur.” Cf. above, footnote 1, p. 8.—Ed.
 the idea of philosophy and its historical origin 13

One can say that with Plato the pure ideas of genuine knowledge,
genuine theory and science, and—embracing | all of these—genuine VII, 12/13
philosophy make their way for the first time into mankind’s con-
sciousness. Similarly, he is also the first to have recognized these
5 ideas as the philosophically most important, because most funda-
mental, topics of research, and to have dealt with them accordingly.
Plato is also the creator of the problem of philosophy and of the
science of method—the method, that is, of systematically realizing
the highest idea of the purpose of “philosophy”a that is implied in
10 the very essence of knowledge. Genuine knowledge, genuine truth
(which is valid in itself and guides ultimatelyb), being in the true
and genuine sense (as the identical substrate of ultimately guiding
truthsc)—these become for him essential correlates. The totality of
all truths which are valid in themselves and possibly attainable in
15 acts of genuine knowing necessarily forms a unity, a unity whose
theoretical integration is to be achieved methodologically: the unity
of the one universal science. This is philosophy according to Plato.
Its correlate, therefore, is the totality of all true being.
With this, a new idea of philosophy comes to the fore, an idea
20 which determines all further developments. Philosophy is hence-
forth no longer to be simply science, is no longer simply the naive
product of an interest aimed purely at knowledge. It is likewise not
merely to be universal science—that already existed previously—
but is rather at the same time absolutely justified science. It is to be
25 a science which at every step and in every respect strives for finality,
doing so precisely on the basis of justifications that have really been
effected and for which the knower (and every co-knower) must, in
complete insight and at all times, take absolute responsibility.
With the Platonic dialectic, this beginning of a new Epoché, it
30 already becomes clear that philosophy in this higher and genuine
sense is only possible on the basis of fundamental preliminary inves-
tigations into the conditions of the possibility of philosophy as such.
Herein lies, as though borne in a living seed, the idea, so important
for the future, of a necessary grounding and systematic ordering of
35 philosophy in two stages—a “first” and a “second” philosophy, so

aoberste Zweckidee der “Philosophie” b endgültig bestimmende c endgültig be-

stimmender Wahrheiten
 14 part one · section one · chapter one

to speak. Leading the way there is, as First Philosophy, a universal

method which justifies itself absolutely. Or, understood theoretically,
it is a science of the totality of the pure (a priori) principles of all
possible knowledge and of the totality of a priori truths | contained VII, 13/14
5 systematically within (i.e., purely deducible from) these principles.
In this way, as one can see, the unity of all a priori sciences ever to
be realized is circumscribed, a unity inseparably bound together
through the essential interconnection of all fundamental truths.
In the second stage there is the totality of “genuine” factual sci-
10 ences, i.e., of “explanatory” sciences employing a rational method.
Referring in all their justificationsa back to First Philosophy, to the
a priori system of any possible rational method whatsoever, these
sciences derive through their constant application a thoroughgoing
rationality. It is the rationality of that specific “explanation” which
15 is able to authenticateb each and every methodological step as ulti-
mately justified in accordance with a priori principles (and thus at
all times by way of insight into apodictic necessity). At the same
time these sciences take on—always ideally speaking—the unity of
a rational system in accordance with the knownc systematic unity of
20 the highest a priori principles themselves. They are the disciplines
of a “Second Philosophy” whose correlate and region are the unity
of factual reality.
Turning back to Plato himself, it is now clear that he by no means
intended to be merely a reformer of science. In his ultimate inten-
25 tions he always remained, even in his efforts with respect to the
theory of science, a Socratic, and hence in the most universal sense
a practitioner of ethics. Thus his theoretical research had a still
deeper meaning. In short, what is at stake is the following basic
conviction, which has not at all been appreciated in its full sense
30 and in its entire and proper scope: ultimate grounding, securing,
and justifying of any human rational activity are1 carried out in the
forms and through the medium of predicatively judging theoretical
reason—and are ultimately carried out by means of philosophy.
The ascent of humankind to the level of true and genuine humanity

a rechtfertigenden Begründungen b auszuweisen c erkannten

1 Reading “are” for “is” as in the original (ist).—Trans.

 the idea of philosophy and its historical origin 15

presupposes the development of genuine science in its fundamen-

tally rooted and integrated totality. Genuine science is the epistemic
locus of all rationality. From it the appointed leaders of humanity—
the Archonts1—derive the insights in accordance with which they
5 rationally order communal life. | VII, 14/15
Through such intuitions the idea of a new kind of culture is indi-
cated in a preliminary way,a namely, a culture in which science does
not merely arise amidst other cultural formations, striving towards
its telos of “genuine” science ever more consciously, but in which
10 science is called upon to take over the function of the hegemonikon2
of all communal life and therewith of all culture whatsoever, and
to strive to do so more and more consciously—in much the same
way as nous,3 in the individual soul, takes over this function vis-
à-vis other parts of the soul. The development of humanity as a
15 process of cultivation is carried out not only as a development
within the individual, but as a development in the cultivation of
“the individual writ large.”b The highest condition of the possibility
of humanity’s cultivation into a true and “genuine” culture is the
creation of genuine science. Science is the necessary means for the
20 elevation and for the best possible attainment of all other forms of
genuine culture and at the same time is itself a form of such cul-
ture. All that is true and genuine must be able to be authenticatedc
as such and is only possible as a free product which arises out of
the evidence of a genuine goal.d Ultimate authentication, ultimate
25 knowledge of all that is genuine, takes on the form of knowledge
through judgments and as such stands under scientific norms. It
achieves its highest rational form through fundamental justification,
i.e., as philosophy.

a zeichnet sich […] vor b “Menschen im großen” c sich […] ausweisen lassen
d aus der Evidenz der Zielechtheit

1 The term is derived from the Greek archon (plural archontes), which means

“leader,”“ruler,” or “prince.” Husserl here alludes to the Platonic doctrine of philoso-

pher kings. Cf. K. Schuhmann, Husserls Staatsphilosophie, Munich/Freiburg: Alber:
1988, pp. 163–165 for an interpretation of Husserl’s use of this term.—Trans.
2 “That which is authoritative.”—Trans.

3 Although the context suggests that Husserl is paraphrasing Plato, the terminology

itself stems from Stoicism.—Trans.

 16 part one · section one · chapter one

Thoughts such as these (which of course have been further

developed here) were anticipated in their essentials by Plato, who
prepared them but also grounded them in their primitive forms.
Certainly, the tendency which more than anything else is char-
5 acteristic of European culture was first awakened in the genius
of Plato, viz., the tendency towards universal rationalization by
means of a science that fashions itself rationally. And it takes on,
simply as a consequence of its lasting influence, the ever more
strongly identifiable form of a norm acknowledged in general cul-
10 tural consciousness and ultimately (in the era of the Enlighten-
ment) of a purposive idea that consciously guides cultural devel-
opment.
Pioneering in this respect was above all the insight that the
individual and his life must necessarily be viewed as a functioning
15 member of a unified community and its communal life, and that the
idea of reason is therefore not the idea of an individual alone, | but VII, 15/16
is rather a communal idea. It is also, therefore, an idea in accordance
with which socially unified mankind and the historically developed
forms of social life are to be judged normatively. Plato, as we know,
20 calls the community, with regard to its normal developmental form,
the “state,” the “individual writ large.” What guides him is evidently
the apperception, arising naturally and determining generally and
unavoidably the thoughts and deeds of practical-political life, that
views communities, cities, and states, by analogy with individuals, as
25 thinking and feeling entities, as entities that act and make practical
decisions—as something like personalities. And indeed, as is true
of all original apperceptions, this apperception, too, has an original
legitimacy. In this way, Plato becomes the founder of the doctrine of
social reason, of a truly rational human community as such or of a
30 genuine social life as such—in short, of social ethics, as the full and
true ethics. For Plato, wholly in the spirit of the above considerations,
this founding took on a special cast through his fundamental idea of
philosophy. That is to say: whereas Socrates had grounded rational
life on the basis of knowledge justifying itself through insight, in
35 Plato philosophy, absolutely justified science, steps in to take the
place of this knowledge. In lieu of rational individual life there is
now communal life; in lieu of the individual there is the individual
writ large. Thus philosophy becomes the rational foundation, the
 the idea of philosophy and its historical origin 17

fundamental condition of the possibility of a genuine, truly rational

community and its truly rational life.
Although in Plato these ideas are limited to the idea of the
statea and are conditioned by his time, it is easy to extend his basic
5 thoughts to an arbitrarily large human community.b With that the
way is opened up to the idea of a new humanity and human culture,
a humanity and culture derived from philosophical reason.
How this idea would, in pure rationality, have to be developed,
how far its practical possibility extends, to what extent it is to be rec-
10 ognized as the highest practical norm and put into effect—these are
open questions for now. In any case, Plato’s basic idea of a rigorous
philosophy as | a function of a communal life that it is called upon to VII, 16/17
reform exerts de facto an unceasing and increasing influence. Con-
sciously or unconsciously, it influences the essential character and
15 the fate of European cultural development. Science spreads itself
over all domains of life and everywhere lays claim, to the extent
that it has succeeded or believes it has succeeded, to the significance
of an ultimately normative authority.

a Staatsgemeinschaft b vergemeinschaftete Menschheit

 ⟨Chapter Two VII, p. 17
The Grounding of Logic and the Limits
of Formal-Apophantic Analytics⟩

Lecture 3: ⟨The Aristotelian-Stoic-Traditional Logic as a Logic of

5 Consistency or Concordance⟩

In the last lecture we became acquainted with the Platonic idea

of philosophy. What interests us now is above all the development
of European science: how and to what extent Platonic impulses
come to life in it.
10 The new philosophy originating from Plato’s dialectic—logic,
general metaphysics (Aristotle’s First Philosophy), mathematics, the
sciences of nature and spirit in their various disciplines (such as
physics, biology, ethics, and politics)—all of these disciplines were
only incomplete realizations of the Platonic idea of philosophy, i.e.,
15 philosophy as absolutely justifying science. One can say that the
radicalism of the Platonic intention aiming at the complete and
final rationality of all scientific knowledge became weakened pre-
cisely through the fact that [only] subordinate levels of rationality
were reached. This occurred both in the systematic development
20 of logic functioning as a general theory of method charged with
providing, in a professional manner, a preliminary illumination of
concrete scientific work, as well as in the detailed working out of the
particular scientific disciplines themselves. These now developed
concretely, preceded and followed by constant critical consideration
25 of their methods.a In this respect—especially with regard to the
mathematical spheres of cognition, which were privileged from the
beginning—these methods soon took on a rationality that went far
beyond what the appointed | leader, logic, could justify on the basis VII, 17/18
of scientifically fixed normative laws. It is conceivable, by the way,
30 that from the very start the development of logic and the devel-

a unter steter kritischer Vor- und Nacherwägung ihrer Methoden

© Springer Nature B.V. 2019

S. Luft, T. M. Naberhaus (translators), First Philosophy, Husserliana: Edmund
Husserl – Collected Works 14, https://doi.org/10.1007/978-94-024-1597-1_2
 the grounding of logic and the limits 19

opment of the sciences went hand in hand. Already in relation to

the primitive theoretical achievements of the oldest forms of math-
ematics, in relation to their conclusions and proofs, the focus on
critical justification, and thereby on matters of principle, i.e., on pure
5 generalities, was such that a solid framework of ideal forms and
formal laws had to impose itself. It had to become apparent that the
elementary and complex judgmental formations arising in judging
activities are bound in evident necessity to fixed forms—if, that is,
they are to be capable of being true at all, [i.e.,] if they are to be capa-
10 ble of being seen with insight as adequate to their states of affairs.
In a genuinely Platonic spirit, the pure forms of judgment achieved,
albeit incompletely, ideal-conceptual form, and the purely rational
laws grounded in them, in which the formal conditions of the pos-
sibility of judgmental truth (and equally of judgmental falsehood)
15 express themselves, were discovered. Thus arose the fundamental
elements of a pure and indeed formal logic or, as we can also say, of a
purely rational doctrine of science,a whose norms, precisely owing to
their formal generality, had to be of an absolutely universal validity.
Science as such, every conceivable science, strives to attain truths;
20 in making assertions it strives to produce assertory contents that
are not simply the judgments of subjects making assertions but are
rather judgments that have been established by them with evidence
and that can again at any time be confirmed with evidence. Thus it is
clear that formal-logical laws, precisely as laws that make up the pure
25 forms of possible true judgments, must have a normative meaning
and an absolutely necessary validity for all conceivable sciences.
The Stoic logic, which further developed the great project of
Aristotelian analytics, has the great merit of having for the first
time explicitly worked out the necessary idea of a truly rigorous
30 formal logic in a reasonably pure way. It laid the ground for this
development through its significant—though disregarded, indeed
completely forgotten—doctrine of the lektón. In this doctrine the
idea of a proposition, as the judgment judged in the act of judging
(judgment in the noematic sense), is succinctly expressed for the
35 first time, | and the syllogistic laws are related to its pure forms. VII, 18/19

a Wissenschaftslehre
 20 part one · section one · chapter two

In its essentials, this logic, and the whole of traditional logic,

was not a genuine logic of truth, but rather merely a logic of non-
contradiction, unanimity, and consequence. More precisely, the core
of this logic was constituted by rational theories that perpetuated
5 themselves down through the millennia, however much logic in
other respects may have undergone modifications. These theories
were limited to the formal conditions of possibility governing the
consistent fixing of judgments that have already been carried out, a
fixing which is accomplished solely according to the analytic sense of
10 these judgments and prior to any questions regarding their factual
truth or possibility. Since we are dealing here with a most significant
distinction—a distinction that indeed Kant’s doctrine of analytic
thought was ⟨already⟩ aiming toward, but that neither he nor subse-
quent thinkers were able to bring to that most necessary scientific
15 clarity—I would like here to embark on a systematic excursus that
should satisfy all demands for fundamental transparency.
Let us consider someone making a series of judgments, adding
one judgment to another in such a way that the previously made
judgments continue to be retained in his mind.a Then there arises
20 not a mere series of judgments, but rather a series that is meant and
remains so enduringlyb in the unity of a comprehensive validity,c of a
total judgment: one judgmental unity reaches through all of the indi-
vidual judgments. These latter are not judgments that merely arise
one after another in a stream of consciousness. Rather, after being
25 produced in a judging actd they are retained continuously in one’s
spiritual grasp and hence, taken together in sequence, in one grasp:
they have a unity that links judgment-sensee with judgment-sense
and constitutes itself in a meaningful way in subsequent judging.
This unity is the unity of a composite, overarching judgment that
30 is founded in the individual judgments, imparting to them all the
unity of an internally coherent validity. In this manner, the manifold
expressions of [e.g.] a treatise have an all-encompassing unity of
judgment, as do, in their own way, every theory and every complete
science.

ainnerlich fortgelten b die immerfort gemeint bleiben c Einheit einer Zusammen-

geltung d nach der aktuellen urteilenden Erzeugung e Urteilssinn

 the grounding of logic and the limits 21

Within each such overarching unity of judgment, particular judg-

ments can stand in special relations to other judgments in an evident
way, or they can enter into such relations subsequently. They can
form unities | of judgment of a special kind, namely, unities of con- VII, 19/20
5 sistency and inconsistency.a Thus, every inference is a judgmental
unity of consequence. In drawing a conclusion the so-called con-
cluded judgment does not merely arise after the premise-judgments.
One does not merely make one judgment after another; rather, the
conclusion-judgment is judged from out of the premise-judgments.
10 What one “concludes”b is concluded from what is already—that
is, judgmentally—includedc in them. That which is already “pre-
judged”d in them is now really and explicitly judged. For example,
suppose that we judge, at one and the same time, “every A is B”
and “every B is C.” Then we might, “thereupon” and apparently as
15 co-included in the latter, judge, “every A is C.” Thus the conclud-
ing statement is not a judgmental production in and of it itself, but
rather a judgment produced out of the premises. As long as we stick
to these premises as our “meanings,”e as long as we retain them for
ourselves in their validity, then not only can we continue our judging
20 with “every A is C,” but we see that this judgment can at any time
be reproduced out of these premises, and thus that it “resides in”
these premises in a certain way as “prejudged.”
At times we move judgingly from certain premises to a new judg-
ment, thinking that the new judgment might lie in them. But if we
25 look closely at the premise-judgments that we judged previously
and at this new judgment, if we make our judgmental meaningsf
clear, we occasionally see that the concluding judgment does not
actually lie in the premises. In other cases, however, as in every
case where the inference proceeds with evidence, we can see that
30 the conclusion is indeed the conclusion of these premises, that it is

a Einheiten der Konsequenz und Inkonsequenz. A series of inferences has a certain

kind of unity, either a unity of consistency or of inconsistency, by which he means that
as a whole it is the one or the other. “Einheit” here indicates the holistic character
of a deductive chain.—Trans. b “erschlossen” c beschlossen d “präjudiziert”
e Meinungen. Here Husserl employs this term in the sense of what is meant in a

judgment, not in the more colloquial sense in which it means “opinion.” The quota-
tion marks have been added to indicate that the German word is not Bedeutung,
Sinn, or any of the other more usual German equivalents of “meaning.”—Trans.
f Urteilsmeinungen
 22 part one · section one · chapter two

indeed, through the judgmental positing of the premises, itself deter-

mined as co-positable. In this way we learn that “being included in”
is a relative quality, one that is actually attributed to the concluding
judgment, as an identical declarative statement, in relation to the
5 premise-judgments as such. Conversely, these premise-judgments,
as identical judgments of their sense, have their own, correspond-
ing peculiarity, namely, of bearing this concluding judgment within
themselves. Beginning with these premise-judgments, one can make
an evident transition in which the concluding judgment in its con-
10 sequential character emerges with evidence, a transition that is
possible at any time and that is to be carried out in an actual act of
judging.
The character contrary to inferential consequence, as it belongs
purely to judgments as judgments, is inconsequence or | contra- VII, 20/21
15 diction. If we have judged, for example, “every A is B,” it might
happen that, while we still have this conviction, we judge (perhaps
because a certain experience teaches us so), “this A here is not B.”
However, as soon as we look back on the previous judgment and its
sense becomes clear to us, we see that the new judgment contradicts
20 the earlier one, and conversely the earlier one the later. If, perhaps
on the basis of experience, we must adhere to the new judgment,
then in view of this situation it quickly follows that we abandon
the previous judgment and transform it into the negative judgment
“not every A is B.”
25 Finally we should mention a further circumstance that belongs to
relations of both inclusion and exclusion, or including and excluding.
Statements, such as A and B, can stand to each other in a relation
that is one of neither inclusion nor exclusion, as, for example, with
the statements “U is X” and “Y is Z.” They then have a relation of
30 compatibilitya which we call non-contradiction.
We immediately notice that such examples are not accidental
empirical occurrences in our judging life but that we are dealing
here with essential laws, with generally intuitable and purely ideal
universal validities—pure laws pertaining to consequence, inconse-
35 quence, and non-contradiction and determined exclusively by the
pure forms of judgment. For example, with regard to what was said

a Verträglichkeit
 the grounding of logic and the limits 23

above about inconsequence, we immediately notice the law: if B

contradicts A, then it is “excluded” by A, and if A is posited, then the
positing of B is ruled out. Following up on these laws, we learn that
judgmental consequence and contradiction, inclusion, exclusion,
5 and compatibility are judgmental relations that are bound together
through overarching ideal laws. Furthermore, when we look at the
matter more closely we can distinguish mediate and immediate
consequences and contradictions, and, taking all of this into consid-
eration and systematically following the various judgmental forms
10 and forms of possible combinations of premises, we come to a mul-
tiform lawfulness that unites itself into the unity of a completed,
systematic theory. | VII, 21/22
It is now important to note the following. Pure judgmental conse-
quence and contradiction as inconsequence, as well as compatibility,
15 pertain to judgments purely as judgments, independent of any ques-
tion as to whether they are, in addition, true or false, or even only
possibly so. We must sharply distinguish between two things here:
1) Making judgments evident in the sense of establishing them
by convincing ourselves of their truth or falsity through recourse
20 to the “things themselves.” Likewise, the evident clarifying of judg-
ments by making explicit their possibility, their possible truth or
falsity, perhaps their a priori possibility or their a priori impossibility
(absurdity).
2) It is something entirely different merely to “analytically clar-
25 ify” judgments by ascertaining what is consequently co-judged in
them purely as statements or what is excluded by them through
contradiction. I am speaking here of the analytic judgmental sense
(the pure unity of meaning) of the declarative statement. By this I
mean the judgmental “meaning”a that can be extracted from each
30 act of judging or asserting and that in repetition can always be re-
identified with evidence. The evident extraction of this judgmental
“meaning” is completely neutral with respect to whether one does
or does not have recourse to the judged sphere of facts by way of
clarifying or confirming intuition.

a Urteilsmeinung
 24 part one · section one · chapter two

We thus distinguish, as we can also say, the1 “pure judgment” (the

pure unity of meaning) from the factual possibility or even truth
corresponding to it, these latter being expressions that designate
other concepts associated with the equivocal expression “sense.”a
5 The entire traditional syllogistic, that is, almost the whole of tradi-
tional formal logic in its essential core, actually only enunciates laws
concerning the conditions for the preservation of non-contradiction,
or in other words laws concerning the explication and preserva-
tion of correct consequences and the elimination of inconsistencies.
10 Accordingly, the concept of truth, and the concepts of possibil-
ity, impossibility, [and] necessity, do not actually belong to the
formal discipline of the essential conditions of thoroughgoing non-
contradiction and of purely consequential thinking, which we are
here delimiting in its purity. The rational lawfulness of consequence
15 is seen with insight by looking solely at the judgments as the pure
meanings of the assertions | themselves, and by bringing their pure VII, 22/23
forms to full clarity. How judgments can be brought to adequacy
with the things, however—how one may make decisions about truth
and falsity, factual possibility and impossibility—this is not consid-
20 ered here.
To be sure, truth and modes of truth, on the one hand, and mere
judgmental inclusion, exclusion, and coexistence [on the other] are
not without a close connection. This connection consists in the fact
that, e.g., no judgment, not even a synthetically uniform judgmental
25 system that simultaneously presents one [single] judgment—thus,
for example, no theory—can be true if a contradiction can be demon-
strated in it.
Every contradiction is false: in saying this what we mean by
the term “contradiction” as such is a judgment combined out of
30 other judgments among which one of them excludes at least one
other, [i.e.,] contradicts it. We can, however, also formulate the law:
if B contradicts A and A is true, then B is false; and if B is true,
then A is false. Corresponding laws hold when we take possibility
and necessity (or their opposites) instead of truth. There are, fur-

a Sinn

1 Reading das for daß.—Trans.

 the grounding of logic and the limits 25

thermore, similar laws for the relationship of consequence, of pure

judgmental inclusion. Especially the fundamental law: if the con-
cluding statement is true (possible), then the concluded statement
is true (possible), and if a concluded statement is false (impossible),
5 then the concluding statement—its the whole set of premises—is
false [(impossible)]. All such laws of connection have to be estab-
lished carefully and as distinct principles, separated from the pure
propositions of consequence. In pure conceptualizationa we must
then also distinguish from one another the concepts of validity
10 belonging to the various spheres. In the logic of consequence the
law which says that if the concluding statement does not hold, then
neither do the premises says no more than that the rejection of the
inferred judgment conditions the rejection of the concluding one.
This is connected with another law according to which every relation
15 in an inference can be inverted: the negation of the conclusion has
as a consequence the negation of the premises. In the logic of truth,
however, we do not speak of a validity or invalidity that makes a
judgment out of a possible judgment, or that prohibits it, as already
having been judged, from being posited as a judgment. Rather, we
20 are talking here of validity as truth and as that of its derivatives.
Now to be sure, with regard to such groups of formal-general | VII, 23/24
laws of connection, a formal logic of pure consequence and non-
contradiction turns out to be a valuable subordinate level of a logic
of truth, though it remains merely a subordinate level. Our genuine
25 cognitive interest, however, strives to make possible true judgments
and thoroughgoing truth.At its highest level it strives to make possi-
ble universal knowledge, to produce a system of universal and abso-
lutely justified truth—a philosophy in the Platonic sense. Accord-
ingly, what was necessary was a purely rational doctrine of method
30 for attaining truth, one that went beyond the admittedly [already]
highly rational logic of consequence operating with pure essential
laws. One did not get very far in that respect, not even with regard to
the most general problems (which indeed were hard enough to gain
access to) concerning the making possible of truth as such—leaving
35 aside for the moment the far more extensive problems concerning
the making possible of true science, let alone philosophy.

a Begriffsbildung
 26 part one · section one · chapter two

Lecture 4: ⟨Excursus: On the Universal Logic of Consequence as

Analytic Mathematics, the Correlative Treatment of Formal
Ontology, and the Problem of a Logic of Truth⟩

In the last lecture we gave a characterization of the rational the-

5 ories of formal logic. These theories, conceived by Aristotle under
the title of analytics and subsequently filled out and purified, made
up the basic stock, as it were, of traditional logic. In its main core,
this logic was a rational systematics of essential laws governing con-
sequence, inconsequence, [and] non-contradiction. I attempted to
10 make clear (something that, to be sure, had not been seen by the
tradition itself) that thereby a self-standing discipline is defined, one
that, if it is construed purely in accordance with its sense and in its
own theoretical essence,a does not yet include the concept of truth
and its various derivatives and modalities at all. Included among
15 such derivatives of truth are concepts like possibility (as possible
truth), necessity, probability, etc. with their negations.
Our delimitation of a logic of consequence, to return once again
to that, was grounded in the fact that judgments as mere judgmental
sensesb (statements)—or, as we can also say in the sphere of articu-
20 lated judgments, identical | meanings of declarative statements—can VII, 24/25
be grasped with evidence by “mere explication.” This evidence lies,
as we showed, prior to all questions of possible or actual truth. Or
equivalently, it is independent of the question of whether the judg-
ment, with regard to its state of affairs, is intuitive and whether, if
25 it is, its “meaning” is more or less saturated with the fullness of an
intuition.
The essence of this evidence of mere explication consists in the
fact that for this evidence, it is not in any way necessary to examine
the individual asserted meanings with regard to their truth or even
30 their merely possible truth; one does not need to pass over to a
clarifying or confirming explication of these meanings (that is, of
what one means in the judgment). Doing so would accomplish a
making-evident of a completely different type and tendency. We
can make a terminological distinction by juxtaposing analytic clar-
35 ification, which makes explicit the identical “analytic” sense of the

a Bestand b Urteilssinne
 the grounding of logic and the limits 27

assertion—e.g., in the assertion “2 is smaller than 3”—to factual

clarification or establishinga and the possibility or truth that arise in
it. The latter designates a wholly different concept of sense. Espe-
cially in negative speech we must then say, e.g., [of the statement]
5 “2 is larger than 3,” that it “has no sense.” That is, it of course has
an analytic sense; it is a statement that is entirely clear with regard
to what would be meant in the judging assertion; but the factual
sense, possibility and truth, is lacking here, as becomes evident in
recourse to the factual intuiting of “2,”“3,” and “larger.” Concerning
10 the kind of evidence that is oriented toward the analytic sense, that
of analytic clarification, we could also say that a purely symbolic,
purely verbal judging suffices, a judging that does not yield any-
thing at all with regard to necessity, probability of validity, and their
opposites.
15 And now we must say with regard to this distinction: the entire
syllogistic, construed purely, is—if we want to employ the Aris-
totelian term—“analytics”; it concerns the merely identical, ideal
asserted meanings or judgments as material for analytic | clarifica- VII, 25/26
tion: precisely for the reason that relations such as that of conse-
20 quence and inconsequence, inclusion and exclusion, and similarly
analytic compatibility in the sense of non-contradiction, exclusively
concern these judgments as pure judgmental “meanings” and judg-
mental senses.
Traditional logic did not, however, take itself to be merely a logic
25 of analytic consequence and non-contradiction. Indeed, it constantly
spoke of truth and its derivatives—and this not just as an acciden-
tal accompaniment to connections of consequence. Rather, it took
itself to be the method of truth. And obviously it could not even
try to take itself to be the former, because it had not theoretically
30 appropriated for itself the twofold evidence belonging to judging
which we have just spoken of, nor hence the various concepts of
judgmental sense belonging thereto. Accordingly, it did not, in a
necessary methodological distinction, attribute to [the concept of]
consequence what belongs to it, nor did it, through a separation of
35 truth from the modalities of truth, attribute to these [concepts] what

a sachlichen Klärung oder Bewährung

 28 part one · section one · chapter two

specifically belong to them, that is, what can be said of judgments

on the basis of the evidence of factual adequacy in the form of a
priori laws of formal generality.
Thus, a great imperfection in its methodic procedure attaches to
5 historical logic—to a discipline that, as a universal and fundamental
doctrine of method for all knowledge, should satisfy the highest
demands of method in and through its own procedure. Because
it remained mired in unclarities and half-truths, its methodologi-
cal norms for any knowing whatsoever had themselves to remain
10 insufficient, unclear, and piecemeal.
Indeed, logic did not get very far, apart from what I expounded
earlier. It remained insufficient even in the—as we shall see—
fundamentally one-sided dimension along which alone it developed
theoretically. Here we must note a very serious lack ⟨stemming
15 from⟩ an impermissible limitation. Traditional logic was not capable
of doing justice theoretically to the correlation between the pred-
icatively determining judgment and the judgment-substrate, nor,
accordingly, to the correlation between predicative truth and truly
existing objectivity. The sense of every predicative assertion refers
20 (in itself) to | certain objectivities, which it names in the judgment VII, 26/27
and about which it asserts something, determining [it as] this or
that. Formal theories, which concern the consequence and truth
of predicative judgments as such, also demand, correlatively, for-
mal theories for nominal objectivities as objectivities of possible
25 judgments—objectivities that can be conceived in pure consequence
or non-contradiction, i.e., that can be posited in judgment. Equally,
they demand theories for objects that are not merely coherently
conceivable, but that possibly exist in truth.
Let us develop this in somewhat more detail. One can ask what
30 holds a priori and in formal generality for objects as such. “In for-
mal generality”—i.e., for any conceivable objects whatsoever, and
purely as conceivable. But that means nothing other than [con-
ceivability] for object-sensesa as they might emerge in possible
judgmental senses (in statements in the logical sense) as substrates
35 of the properties, relative qualities, etc. conceived as belonging to
them (straightforwardly, hypothetically, or conditionally, in certainty,

a Gegenstandssinne
 the grounding of logic and the limits 29

assumption, probability, etc.). Every judgment is a judgment about

this and that, and the corresponding substrates—as moments of
sense, as object-senses—themselves belong to the nexus of the unity
of sense, a unity that we call a judgment. It is precisely these object-
5 senses that analytic mathematics (in set theory, arithmetic, and the
theory of manifolds) designates as its objects of thought. More
specifically, the question here concerns not only possible synthetic
connections of possible judgments that are bound together by means
of identical substrates ([i.e., substrates that are] “meant” as being
10 identical in sense). Rather, it concerns those synthetic connections in
which the judgments are unanimously connected, or, correlatively,
in which the identical objects are thought as determined by means
of non-contradictory determinations. If one conceives, in formal
generality, of object-senses as substrates of judgmental senses with
15 either purely arbitrary form or with certain forms selected from
the a priori possible and conceptually constructible forms, then
we have to ask about the a priori systems of forms in which these
substrates can be posited in unanimity, and about the unanimous
determinate forms which these substrates take on in them. Every
20 form of unanimous determination is at the same time a law for
objects as such, namely, as objects that can, in a non-contradictory
fashion, be determined | in such a form. It is the task of a theory of VII, 27/28
manifolds to establish systematically immediately evident, unani-
mous systems governing the ways of determining possible objects as
25 such and to deduce, constructively and analytically, all determinate
forms consequently implied in them.The doctrine of “something” or
“somethings” as such, i.e., of objects in general as substrates of pos-
sible predicative senses—senses that ought to be capable of being
judged unanimously in continuous predication—is formal ontol-
30 ogy. It is merely the correlative way of considering the doctrine of
unanimous judging as such and of the forms in which judgments
unite themselves into consequently unanimous judgmental systems.
An apophantic logic, conceived as all-encompassing, is by itself a
formal ontology, and conversely, a formal ontology that has been
35 fully elaborated is by itself a formal apophantics.
The categorial concepts, i.e., the a priori possible forms of deter-
mination through which objects of thought are determined in pos-
sible judgments that are to be judged unanimously, differ from
 30 part one · section one · chapter two

the concepts through which the judgments themselves are deter-

mined. Thus ontological categories stand over against apophan-
tic categories. On the other hand, however, the “statement” or
“judgment”—we can also call them “matter of thought” or
5 “thought” state-of-affairs as sucha—is itself an ontological category
in so far as each [statement or judgment] makes possible judgmental
formations in which [the clause or judgment] functions as determin-
ing substrate. Of course, it is part of the task of a formal ontology to
investigate all of the possible types of productions through which
10 thought-objects arise from thought-objects, as well as the deter-
minations that arise for them. Formal ontology encompasses all
possible judgmental formations in which, on the other side, all pos-
sible determinations of thought-objects must occur.
But enough; one can see that inseparable correlations bind
15 together object and judgment (or “objects” and “states-of-affairs”—
both taken, in our present attitude, as mere posited senses, as mere
“things that are thought”).b We see that there is here a single a priori
science which, relating back to itself, deals with objects and states-of-
affairs, now orienting itself specifically toward factual or judgmental
20 formations,c now toward object- |substrates and their consequent VII, 28/29
determination. All of the concepts involved here, i.e., the analytic-
logical categories, are concepts that are purely derived from the
“senses.” Just as, with regard to statements, we speak only of una-
nimity and not of truth, with regard to the objects we speak only of
25 contradiction-free conceivability and not of their factual possibility
or reality. Thus the entire formal ontology or formal apophantics,
each really taken in an all-encompassing way, is analytics.
One can see how imperfectly traditional logic went about its
methodological work, how remote it remained from the idea of
30 a universal formal logic and of a formal ontology implied in it,
an idea that was actually only able to begin to make itself felt, if
incompletely, through the spirit of Leibniz under the title mathe-
sis universalis. This becomes clear from the fact that among those
special scientific disciplines that stand over against logic there also
35 arose individual, and indeed mathematical disciplines which, like

a “Denksachverhalt” oder “gedachter” Sachverhalt als solcher b Gedachtheiten

c Sachverhalt- oder Urteilsgestalten
 the grounding of logic and the limits 31

arithmetic, could be fully subsumed under the idea of formal ontol-

ogy as important though small branches of the latter. Thus, what in
the historical consciousness of scientific humanity was held apart
under the titles of logic and arithmetic—held as far apart as logic
5 and physics or logic and politics—actually belonged very intimately
together. Both arithmetic and apophantic logic (e.g. syllogistics) can,
as subdisciplines, be subsumed under the complete idea of logic,
indeed of a logic that can already be construed purely analytically.
On the other hand, what in historical consciousness was intimately
10 one, such as arithmetic and geometry, had to be divided. Geometry
requires spatial intuition; its concepts must be derived from a factual
sphere, from that of spatiality. Arithmetic, however, involves con-
cepts that express modalities of the something-in-general, such as
set and number, and the evidence required in it is of the same kind
15 as that which allows us to obtain the logical-apophantic concepts of
judgmental consequence. Viewed closely, the whole of arithmetic
and thus the whole of analytic mathematics, is in fact merely a dif-
ferently oriented analytics, merely a differently oriented logic of
consequence—differently oriented in that, instead of being related
20 to predicative positings, to judgments, it is rather related to the
positing of “thought- |objects.” But I cannot pursue this discussion VII, 29/30
further here and must confine myself to these mere hints.
The flaws of traditional logic that I indicated are closely related to
certain very radical methodological flaws, flaws that harmed the way
25 one treated the ideas of truth and true being as well as the remaining
ideas essentially connected to them, those of modal modifications.
If logic in fact—and in the realization of the great intentions of
Platonic dialectics—hoped to be a universal and radical doctrine of
method for attaining truth, then this research could not merely focus
30 thematically on the level of the correlation between truth and true
being. Rather, yet another correlative pair, itself standing in correla-
tion with the previous correlation, would have to become thematic.
Judgment is that which is judged in judging activity, and this activity
is a subjective [modality of ] life. Judging originally as true is judging
35 that confirms itself in insight, and truly existing objectivity is objec-
tivity that gives itself to the experiencing subject in its experiencing
or otherwise intuiting and grasping lived experience. Objectively
true judging ⟨is⟩ a judging that everyone necessarily confirms, or can
 32 part one · section one · chapter two

necessarily confirm, etc., with insight. What is needed is an investi-

gation of judgments and truth, an investigation of objectivity and
reality, not only with regard to judgments as identical assertion-
senses and with regard to objects as identical substrate-senses, but
5 also with regard to the subjective aspect of judging, of seeing with
insight, of intersubjective and final confirmation, of the positing
and experiencing of objects, and especially with regard to the sub-
jective modes in which all such things, such as the meant and true
object itself, the judgment as statement and truth, give themselves
10 as themselves in cognizing lived experience, in consciousness.
Since the pioneering and most admirable investigations of Aris-
totle’s organon, logical research in the main went forward into the
dimension indicated by the concepts statement, true statement, object,
[and] truly existing object.And indeed, this was | a quite natural way VII, 30/31
15 to proceed, after the first steps of subjective reflectiona had done
their job. He who as a scientist has to do battle against a universal
skepticism—and the fight against sophistic skepticism was indeed
the historical motive that compelled Greek thought to develop a
fundamental doctrine of method—he who thus begins to reflect
20 radically and asks himself to what extent truth and true being are
attainable in cognizing activity will first of all look to those contents
proposed in scientific accomplishments, to statements and theories.
Necessarily, however, he will find himself drawn into subjectively
oriented reflections directed toward the side of cognition. He will
25 then clarify for himself the differences between evidence and blind
intending, between concordant and contradictory judging, and the
like, and in this way a first manner of justifying knowledge will arise,
clearing the way for a first grounding of science.

a subjektiv-reflektiver Besinnung
 ⟨Chapter Three VII, p. 31
First Reflections On Cognizing Subjectivity,
Motivated by Sophistic Skepticism⟩

Lecture 5: ⟨The Discovery of the Cognition of Ideas and the

5 Greek Origins of the Philosophical, Rational Sciences⟩

At the close of the last lecture I began to speak of the fact that
while the researches of Platonic dialectics—those radical method-
ological reflections—did indeed issue in a logic, in a scientific doc-
trine of method, this logic, due to its one-sidedness, by no means
10 realized the intended idea of a fully sufficient doctrine of method
and of a philosophy brought into effect by it, a philosophy in the
Platonic sense. What I characterized as one-sidedness was the fact
that this logic never attained a scientific theorization of that the-
matic level which is designated by the correlate-pair “truth” and
15 “true being” and, more generally still, “judgment” (significance of
a proposition) and “object of judgment.” At the same time, how-
ever, I pointed to a second correlation, one that relates these ideal
unities to cognizing subjectivity; that is to say, | I pointed out that VII, 31/32
the identical thing which we call an “assertion” and the “truth” in
20 a manifold of modes of judgment is given in subjective modes of
lived experience.a The same goes for the object of judgment in the
different modes in which it is clearly or unclearly experienced or
otherwise becomes conscious. Let us put ourselves back into the
initial motivations, in this case in the historical motivations that
25 guided the Socratic-Platonic reaction [against Skepticism] and in
so doing initiated the development of the idea of a philosophy of
a new kind and of a doctrine of method that would serve it. He
who, as a scientist, stands before the fact of Skepticism, with its
repudiation of the possibility of every objective cognition going
30 under the title of “science” or philosophy, will at first focus on the

a in subjektiven Weisen des Wie subjektiven Erlebens

© Springer Nature B.V. 2019

S. Luft, T. M. Naberhaus (translators), First Philosophy, Husserliana: Edmund
Husserl – Collected Works 14, https://doi.org/10.1007/978-94-024-1597-1_3
 34 part one · section one · chapter three

contents of contemporary or traditional philosophy, that is, on their

doctrines and theories. Necessarily, however, he will soon be drawn
into subjective reflections concerning the cognitional side of these
theorems, i.e., the how of their subjective origination. The first thing
5 he will undoubtedly do is make this clear to himself: that judging as
such, putting forth judging propositions, no matter how lively one’s
conviction may be, is not yet rational judging, is not yet knowledge
in the genuine sense. He will contrast insightful judging, judging
that intuits the things and states of affairsa themselves and in that
10 intuition determines them, with vague, irrelevantb “meaning.”c He
will say to himself: A mere “meaning” of this kind must first authen-
ticate its truth value, and it can only do that by being measured
against the corresponding intuition, which places the things them-
selves before our very eyes—not, that is, through an arbitrary but
15 through a particular intuition, in short, through self-evidence, etc.
Likewise he will, and with the same aim, reflect upon the value of
an intuition that actually gives thingsd or in some cases may merely
purport to do so, e.g., in the case of external experience. He will
perhaps make clear to himself that while external experience does
20 indeed give itself subjectively as an intuiting and grasping of the
experienced object itself, the only being that the experiencing agent
can get in his grip is a fleeting and never a final one; that what he
gets in his grip is at all times burdened with mere opinione that never
reaches actual fullness of being itself, not even in the most eagerly
25 pursued progress of supplementary experiences. He may thus come
to see that external experience is never a consciousness that man-
ages to satisfy | its pretension of a self-having, a self-grasping of the VII, 32/33
object itself. Science, however, does not merely strive for truth in
the ordinary, lax sense, but for objective truth. What is involved in
30 this attainment of objectivity?
Such reflections were made necessary by the Sophistic move-
ment, as a universal Skepticism that negated the possibility of
knowledge of objective truth in general and of every true being
whatever. The purpose of these reflections was justification or,
35 alternatively, a general critical reflection:f on that which resides

a Sachen und Sachverhalte b sachfernem c “Meinen” d sachgebende Anschauung

e Meinung f reflektiv-kritische Besinnung
 first reflections on cognizing subjectivity 35

in cognition itself in the manner of lived experience, in the quite

different modes of representing and judging, of the intuitable and
non-intuitable; on that which gives us grounds for speaking of dif-
ferent modes of perfect (or genuine) and imperfect cognition and,
5 at the highest level, of scientifically objective knowing; and finally
on that which alone could give a possible sense to all normative
concepts.
If in this way reflections on cognition, focusing on the subjec-
tive modes of givenness of that which is meant in experience and
10 judgment, stood at the peak of their development, that does not
mean that one had arrived at a comprehensive and successful the-
oretical treatment of the sphere of subjective modes of cognition
opened up here or hence of cognizing subjectivity in general and
as such. Indeed, millennia had to pass before the method for the
15 type of research which lies in this subjective direction, and which
is necessary for the purpose of a critical self-justification of cogni-
tion, could be worked out, thereby allowing a breakthrough to the
development of a radical and genuine doctrine of the method of
cognition. It is not as if the first critical epistemologicala reflections,
20 Plato’s tireless and profound preliminary investigations and the
epistemological reflections of his great successors—never again to
be abandoned—bore no scientific fruit: quite the contrary. Only
this much should be said, that what was lacking was their neces-
sary implementation in the form of a truly rational doctrine of the
25 essence of cognition, regarded from the subjective point of view.
What occurred instead was a relatively quick development of the
special sciences, whose relatively satisfactory perfection in no way
helped to remedy this | deficiency. How significant that was we shall VII, 33/34
soon learn to understand.
30 First a few remarks that will take us more deeply into the mat-
ter. The first more serious reflections on the subjective nature of
genuine cognition were accompanied, as their greatest and earliest
successes, by the discovery of the cognition of Ideasb as cognition
of apodictic truth. There is an originally intuitive production—and
35 indeed a perfect one—of pure essential concepts and of the essential

a erkenntniskritischen b Ideenerkenntnis
 36 part one · section one · chapter three

laws grounded in them, laws of intuitive, apodictic generality and

necessity. This discovery soon made its effect felt in the purifica-
tion and fundamental completion of the already existing science of
mathematics, in its transformation into pure mathematics, as pure
5 science of Ideas.
It should be noted here that the history of the rigorous and
especially of the exact (in the strictest understanding of the term)
sciences is generally traced back to well before the epoch of Plato,
and indeed with good reason. One can, however, only grant these
10 pre-Platonic efforts the status of scientific proto-forms. Thus, math-
ematics above all obtains its specific, scientific impress only thanks
to the preliminary subjective-methodological work accomplished in
Platonic dialectics. Only in this way does it become a pure geometry
and arithmetic concerned with ideally possible spatial and numeri-
15 cal formations, formations conceived in normative relation to limit
ideas that can be intuitively extracted from thema and against which
all such possibilities approximate themselves. And to these pure
ideals of approximation (“pure” unities, “pure” straight line, etc.)
are then related immediate essential concepts and essential laws,
20 concepts and laws which, as “axioms,” in turn support the whole
edifice of pure deduction. The first classical systematician of pure
mathematics, Euclid, was a Platonist, as is widely known. Draw-
ing on great predecessors of his like Eudoxos, he provides, in the
Elements, the first worked-out sketch of a purely rational science
25 according to the ideal of the Platonic school. But we should be more
precise and say: Geometry was the first successful science conceived
outside of the general doctrine of method but yet according to the
ideal of rationality foundedb by it. It was the first science to | create VII, 34/35
its basic concepts in a pure intuition of ideas and to form ideal laws,c
30 essential laws, laws that can be seend in apodictic evidence, i.e., as
unconditionally valid necessities. It was the first science to lay down
systematically ordered immediate essential laws and, systematically
building up from these laws, in forms of pure consequence, to reveal
all of the essential laws mediately contained in them. It is, accord-
35 ingly, the first science to explain rationally all of the particularities

a intuitiv herauszuschauende b begründeten c Ideengesetze d einleuchten

 first reflections on cognizing subjectivity 37

and all of the actualitiesa to be set forth in its application, giving

insight into them as a priori necessities.
On the other hand it should be emphasized that the ideal of
rationality which emerged from these epistemological preliminary
5 investigations makes its effect felt within the doctrine of method
itself, and indeed does so simultaneously with the abovementioned
transformation of mathematics into purely rational mathematics.
What I have in mind here of course is the analytics founded by
Plato’s personal student Aristotle, a discipline which, despite all
10 the imperfection of its further development as a formal logic of
propositions, truths, and true being, nevertheless from the very start
managed to work out the basic elements of a discipline that was
rational in the same sense [as mathematics]. This discipline was a
systematic exposure,b proceeding deductively, of the essential laws
15 of consequence and truth, designed for the methodological purpose
of creating rational norms to govern particular and actual acts of
judging in accordance with their purported truths and possibilities,
in accordance with their purported consistencies and inconsisten-
cies, etc.
20 Thus, the general doctrine of the method of knowledge began as
a preliminary investigation that set out to think through the con-
tested possibility of genuine knowledge and to meditate on this
possibility in general reflections; from these reflections it gained a
first ideal of rationality.And, realizing this ideal in a certain direction
25 within its own methodological sphere, this doctrine of method now,
in the same direction—i.e., in the dimension indicated by the ideas
of judgment, judged object, truth, and true being—began to shape
itself into a rational doctrine of method. From its immanent, self-
generated motivation a development was thereby inaugurated in
30 which this doctrine of method began to shape itself into a purely
rational scientific discipline, | a purely rational discipline in accor- VII, 35/36
dance with an idea it had itself conceived beforehand—quite in the
same way as, outside the doctrine of method, arithmetic and geome-
try were conceived as rational and genuine sciences in accordance
35 with the same idea, and similarly with other sciences after them.
Here we should mention rationally explanatory natural science—

a Faktizitäten b Herausstellung
 38 part one · section one · chapter three

and in particular the beginnings of physics and astronomy—which

already in antiquity was striving towards realization, if only in its
first and admittedly primitive beginnings. To be sure, this natural
science could not in itself become a purely rational science; yet it
5 had (although this was not understood for a long time) the novel
shape of a rational explanation of facts, in so far as it gave empiri-
cal cognition a share in fundamental necessity by employing pure
mathematics as a methodological tool.
The rational sciences that came to be created in this manner,
10 both within and outside the framework of the doctrine of method,
were sciences of an entirely new historical type. They embody a
preconceived methodological ideal (one that, to be sure, is com-
pletely determined only in its embodiment), an ideal that for the
entire future and on up to our own day constitutes the concept of
15 genuine science. But however great their achievement, and however
much pure mathematics, before all others, represented for general
consciousness the idea of genuine science in its primal image, so to
speak, functioning for millennia as the most highly admired model
whenever a new science was to be founded—[in spite of this] math-
20 ematics and all the other subsequent sciences were merely “special
sciences” or, put better, they were only dogmatic sciences, in oppo-
sition to which we, with good reason, must place the philosophical
sciences.
What is meant by this opposition of dogmatic and philosophical
25 sciences? The path we pursued thus far gives us in advance the
guidance we need to understand, at least as a presentiment, the nec-
essary but as yet unfulfilled desideratum for all dogmatic rationality.
Philosophical sciences: this can only mean to us, as long as we cling
to the Platonic idea of philosophy as the highest purposive idea of
30 knowledge, sciences based on absolute justification, sciences, that is,
that can | defend their knowledge [claims] in every respect. Or, put VII, 36/37
differently, sciences in which the scientist is able to justify fully every
kind of cognition in every conceivable respect, so that no question as
to justification that one could pose concerning that cognition would
35 remain unanswered, so that no conceivable cognitive peculiarity
that is in any way relevant to such questions would remain uncon-
sidered, whether it concerned the analytic sense of assertions, the
corresponding intuitive factual contents, or the various subjective
 first reflections on cognizing subjectivity 39

modes in which cognizing runs its course and in which alone that
which is judged or cognized can make its appearance.
How things stood with this rationality, which is ultimately justify-
ing in every respect, when the new sciences began to emerge—this
5 will be our next question.

Lecture 6: ⟨The Demand for a Theory of Knowledge Implied in

the Platonic Idea of Dialectics⟩

We concluded our last lecture with the question as to the ratio-

nality of the sciences of this new type, those sciences that like to call
10 themselves “rational.” Did these sciences—even Euclidian geome-
try, that veritable rational wonder of the world—really correspond
to the Platonic idea of a philosophical discipline as such, which
creates true and genuine knowledge and therewith in each true
proposition ultimately conveys to us what being is in truth—i.e., in
15 such a manner that with it all rational questioning comes to an end?
Let us consider the matter. In their original founding and in
being re-created through subsequent appropriation,a the propo-
sitions making up the scientific theories that had developed and
matured under the titles of formal or pure logic, pure arithmetic,
20 geometry, and explanatory natural science were not just put forth
at random or accepted in blind “meaning.” One did not simply
judge per se; one judged with insight, whether in immediate insight
or in the insight of mediate consequence, i.e., in the conscious-
ness of inferential necessity. The various judgmental thoughts, the
25 signification-contents of the various assertions, were made, with
insight, to conform to the objectivities themselves, to the states of
affairs of the regions to which the | corresponding scientific endeav- VII, 37/38
ors, in visibly perfect adequation, were directed.
What was achieved here was achieved in the consciousness of
30 successful accomplishment, and of this success the researching and
founding scientist could convince himself in concomitant reflective
scrutiny. What more could one demand here? And yet—should
not indeed a “more” be conceivable, a higher accomplishment in

a übernehmenden Nacherzeugung
 40 part one · section one · chapter three

comparison with those scrutinizing reflections that the researcher

continuously carries out in the course of his mental activity? Such
reflections consist in a simple observation of the path and trajectory
of mental activity, observation of the self-generated signification-
5 contents, of the experiences which have come about and been
carried through autonomously, or of some other clarifying and con-
firming intuition. Such observation is especially concerned with
whether the signification-contents have to an extent saturated them-
selves with the corresponding intuitive contents and whether what is
10 meanta purely as such—that which we called the “purely analytical
sense”—therefore precisely conforms itself to what is intuitively
given in the fullness of its sense, or whether in the end it does not
fit there, so that what was supposedb would have to be abandoned
or modified. At all times ⟨the scientist⟩ is directed toward the object
15 that he has set out to determine theoretically. Yet in the course
of his procedure he can ask himself whether, e.g., he has already
observed it closely enough, whether he does not still need to view it
from the other side, etc. And when, as a consequence of such new
considerations, changes in the determination of the object turn out
20 to be necessary, he will justify such changes to himself by saying,
e.g., “the object is not actually the way I first thought; a new view
that I have obtained of it in the meantime has taught me otherwise,”
etc. On the basis of such considerations it becomes clear that the
scientist, when he occasionally turns his reflective gaze inward for
25 the purpose of justifying his activity, makes plain to himself that in
his determination of the object—the very object that he always has
in view as one and the same—it is for him nevertheless the mani-
fold subjective modes of appearance in which the object presents
itself to him that are authoritative. He may choose to carry this out
30 more or less carefully and penetratingly, according to his needs; it is
in any case a mere observing and a practical activity delimited by
this subjectively | directed looking, an activity of recognizing and VII, 38/39
holding in memory or of rejecting and reconsidering. At all times,
such looking and acting are tied to the particular case, just as they
35 make up merely a component part of a particular scientific activity.

a das Gemeinte b die Meinung

 first reflections on cognizing subjectivity 41

However, should one not demand more here? Could and indeed
must one not pose general questions here? Are we not dealing here
with generally circumscribable occurrences of cognizing life in pos-
sible cognizing subjects as such, with occurrences that are most
5 worthy of their own theoretical interest? Indeed. When the scientist
engages in his occasional justifying considerations mere sidelights
are cast on the processes occurring within cognizing subjectivity.
The aspects of the object that he gets into his view in a particular
case are only a few of the countless modes in which the object is
10 continuously given to him, so long as he views it as one and the
same—as the identical object that he sees now from the front, now
from the back; which at one moment he has before him in percep-
tion, at another in memory; the object upon which he, absorbed
in his research, focuses exclusively but which then again, during a
15 distraction, recedes into the background of his consciousness; which
now stands before him clearly and distinctly, now in a blurred way,
etc.
Would not a theoretical investigation of all that, a research that
focuses theoretically on cognizing activity as such, in all its modes,
20 and then subsequently on the particular kind of cognizing activity
that we call scientific—would not such a research necessarily yield
general insights, insights that would also be of great value to the
individual working scientists within the various sciences? Indeed,
would these insights not enable the scientist to carry out a justifi-
25 cation of a higher kind, a fundamental normative regulationa of his
individual activity? He himself, the scientist of each science, is thus
most invested in this. Indeed, we are dealing here with the theo-
retical investigation of that enormously diverse active life running
its course within the cognizing scientist during his mental activity.
30 It is this life in which—though it remains concealed from him—
his cognizing accomplishment itself consists, or, put differently, in
which consists the inwardness of the configuration | of that which VII, 39/40
continuously lies before his glance as a cognitive formation, goal,
and path. Thinking theoretically and accomplishing his theoretical
35 work, he lives in these processes, which he himself does not see.What
he has in view are the results that take shape in these processes, as

a prinzipielle Normierung
 42 part one · section one · chapter three

well as the ways of achieving them: the experienced item which, in

changing experience, in changing subjective views or perspectives,
gives itself as one and the same thing; the judgment that gives itself,
in the changing activity of asserting judgment, as identical, as one
5 and the same proposition, e.g.,“2×2 = 4,” a proposition to which one
can return again and again; and then, in authenticating cognition,
the propositions in their conformity to that which is objectively intu-
ited, the character of correctness that proves itself to be identical in
every authentication, etc. Only when the scientist moves from this
10 naively operating thinking to the new reflective attitude, an attitude
which he indeed requires for the purpose of a subjective justifica-
tion of his activity, does something of that subjective life which was
previously concealed come into view. Only then does he get in his
view these moments (and others that may be of interest to him) of
15 the subjective modes of givenness of his empirical objectivities, of
judgments, of the correctness of these judgments—though, as we
have said previously, merely in specific cases, in concrete singularity,
and never as a theoretical theme of their own.
It is, however, clear—and, through making present to ourselves
20 more precisely what lies in cognition as a scientific accomplishment,
it has come to urge itself upon us as a great desideratum—that a
theoretical and comprehensive investigation of this cognitive life,
of these extraordinarily diverse cognitive activities of representing,
judging, giving reasons, examining, justifying, and whatever other
25 activities to which our language may give vague, general names, is
extremely necessary. For these are the life-activities in which for
each knower, in distinct and continuously refreshed acts, the identi-
cal cognitive unities, the identical objects of experience and thought,
the identical assertions, and finally too the identical truths and false-
30 hoods take on a subjective, conscious shape. What he [the knower]
has, he has only as something that is had in his having, as something
experienced in his experiencing, as something thoughtfully assem-
bled in his thought, as something that in some way “sets itself up”a | VII, 40/41
in his subjective life.And if we call it “one” and “identical”—this one
35 and identical object of perception, to which new perceptions and
memories can recur, this one and identical judgment, this identical

a sich […] irgendwie “macht”

 first reflections on cognizing subjectivity 43

truth, won in repeated insight—we call it “identical” only by virtue

of the subjective act of identification in which various subjective
acts, moments of life, are brought to a synthesis, that is, by virtue of a
consciousness of unity in which this “identity” subjectively takes on
5 some shape or other. For the knower something can only exist, can
only be called “one” and “identical,” because it emerges precisely
in such subjective experience, which we call identifying. The same
cognitive unities, and the same species and genera of cognitive uni-
ties as well (things as such, objects as such, empirical propositions
10 as such, or, more generally still, propositions as such), thereby point
from the very beginning to the fact that the manifold subjective
modes in which they can take on a shape in cognitive, conscious life
run their course in a fixed manner in which species and genus corre-
spond to them.1 We can anticipate that to the generality of cognitive
15 unities there will correspond a generality of ordered typicality of the
subjective modes of cognition in which alone such unities can be
given.
We find it obvious that every object which we represent, which we
think about, is representable and conceivable for everyone; likewise
20 that any judgmental thought, any arbitrary assertion-signification,
is intelligible to everyone and is so time and time again. But this
implies that in every person equivalent subjective lived experiences
of representing, understanding, and sense-constituting conscious-
ness are possible, lived experiences in which the identical meaning
25 would emerge. We find it obvious that a truth which we grasp with
insight could be similarly grasped by anyone. The general validity
of truth is a general and always possible reproducibility of the cor-
responding subjective lived experiences of insight; and the same
holds for the entire spheres of the objective and the logical. This
30 already points to the fact that the normally hidden play of sub-
jective life, in which meant objects, judgment-contents, cognized
truths, | inferred consequences, etc. become conscious, takes on cer- VII, 41/42
tain typical configurations as it runs its course and, thus running
its course, again and again accomplishes the same thing, so that in

1 Reading in einer festen und ihnen entsprechenden art- und gattungsmäßigen Typik

instead of in einer festen und sich entsprechenden Art und gattungsmäßigen Typik—
Trans.
 44 part one · section one · chapter three

fact an ordered correlation obtains between the typicality of the

cognizing activity and the unitary shape of that which is cognized.
Special characteristics of “actual being,” of the “true,” come to the
fore in the ideally unitary senses of consciousness, in that which is
5 identically meant, in so-called insight. Here cognizing life, under the
titles “insight” and “self-evidence,” will have to take on a special
form, that of rationality—the kind of life that produces what is right,
that produces knowledge in the pregnant sense. What its essential
forms are and how they are to be grasped theoretically—these will
10 be especially important questions.
What then is the science—where is it?—whose thematic “region”
lies this direction? “Logic,” of course, will be the answer of him who
is accustomed to conceiving of logic as the universal doctrine of the
method of knowledge, wishing it to be understood as the complete
15 science prefigured in the Platonic dialectic.
Whatever the case may be, however, this science is not the formal
logic that stems from Aristotelian analytics, at least not if we give it
the thoroughly necessary purifying delimitation discussed above. If
we do that, we obtain a firmly self-enclosed rational science which
20 has as its region, as its thematic plane, the correlation of object as
such and judgment as such, and possibly of existing object as such
and true judgment as such, with all the formal modifications belong-
ing to them. But to establish a priori laws for objects of thought
and for possible objects in general is not to establish laws for the
25 subjective modes in which objects become conscious, in which they
give themselves in subjective cognition. And likewise, establish-
ing a priori laws for judgments as such, for judgmental relations of
consequence and of judgmental truth as such—this is not to make
thematic and establish a priori laws for either the subjective modes
30 in which judgments come to the fore in the execution of judging
activities or the modes of self-evidence in which they can be subjec-
tively characterized as truths or probabilities. Indeed, “judgment”
in formal logic designates | the identical assertion-signification that VII, 42/43
stands forth in the manifold subjective acts of asserting and which
35 at all times can be cognized in them, e.g., the identical proposition,
“2×2 = 4.” Propositions as such, taken in a priori generality—in the
manner in which they are thematic for formal logic—constitute a
unique sphere of ideal objectivities, much as numbers do in arith-
 first reflections on cognizing subjectivity 45

metic. Like a proposition, a number is an identical ideal entity, in

this case an identical entity in the subjectively quite varied modes of
counting and thinking of numbers. Thus, just as in arithmetic it is the
numbers alone that form the thematic sphere, and not the subjective
5 activity that occurs in the act of counting and in other arithmetical
consciousness, so, too, is it with regard to the propositions of formal
apophantics.
In general we see that in this respect pure formal logic as a ratio-
nal discipline stands on equal footing with all the other sciences in
10 the new rational sense. Like them, it is ontic, not epistemological;
it is not directed toward cognizing subjectivity and its subjective
modes. This holds, therefore, not only for those rational disciplines
which, in accordance with our preliminary indications, are seen upon
close inspection to belong thematically, right from the beginning, to
15 syllogistics (which develops first) or better, to apophantic logic—
that is, not just for arithmetic and for all the other disciplines of
formal-analytic mathematics. If formal logic, narrowly or broadly
construed, has a special place vis-à-vis all the other sciences; if it
belongs within the framework of a universal doctrine of method
20 for all sciences; if it articulates ideal laws which can potentially be
of use to all the sciences and to which they all know themselves to
be bound—all of this is due to the fact that logic, and the mathesis
universalis encompassing it, speaks precisely of objects as such and
of judgments or truths as such, and of all the modes in which objects
25 are conceivable and of all the forms of possible judgments pertain-
ing to any object whatever. But of course, all sciences erect theories,
i.e., judgmental formations;a in all of them objects are judged. Thus,
a formal logic, and all logical-mathematical disciplines, must be
valid for all sciences, for all conceivable scientific domains, for all
30 conceivable scientific propositions and theories. Or, as we can also
say, formal | logical laws, once discovered, must have the job of nor- VII, 43/44
matively regulating all the sciences with respect to their theoretical
contents, thereby functioning as principles of justification for them.
On the other hand, formal logic, including mathematical analysis,
35 stands, as we said, on equal footing with all the other sciences in
that no more than any of them does it find its sphere of research in

a Urteilsgebilde
 46 part one · section one · chapter three

cognizing subjectivity. However, through these considerations we

have come to feel the need for a science of the subjective side of
knowledge, a science that systematically investigates the subjective
side of knowledge in general and of the cognition of all object-
5 domains and all scientific regions. It is distinguished from all the
other sciences through the unique peculiarity that it is related in
exactly the same way to every conceivable science and has the same
task with regard to all of them: to investigate the subjective side of
their knowledge.

10 Lecture 7: ⟨Systematic Sketch of the Full Idea of Logic—of a

Logic of Truth—As a Science of Cognizing and in General
Accomplishing Subjectivity⟩

The science of cognizing subjectivitya that we are proposing finds

itself in a certain parallel to formal logic; however, the manner in
15 which it relates to and encompasses all of the sciences is entirely
different. All sciences concern themselves with objects in a cog-
nizing and, according to the content of their theories, meaningful
manner. In all of them the objects are objects of real and possible
judgments, substrates of real and possible truths. However, all of
20 these theoretical contents have, as cognitive unities, an original and
persisting relation to real and possible cognizing subjects, who in
themselves, in the manner consciousness, shape the identical objects,
the same judgments and truths, in manifold subjective modes of
cognition, and who can do so at all times. Thus a universal science
25 of this consciousness, and of that subjectivity as such which (and
in so far as) in its cognitive life it gives shape to anything “objec-
tive,” to objective sense and objective truth of any sort, thematically
encompasses the entire possible ⟨44/45⟩ subjective side of knowl-
edge in all the sciences, in a similar way to that in which logic, in
30 its concepts and laws, thematically encompasses the entire possible
objective side of all the sciences. Put differently, a logic as a rational
science of objectivity in general—however far its idea would have
to be expanded (and perhaps even beyond a mathesis universalis)—

a Erkenntnis-Subjektivem
 first reflections on cognizing subjectivity 47

would have as its necessary counterpart a logic of knowledge, a

science, perhaps also a rational science, of cognitive subjectivity as
such. Both sciences, perhaps ordered in corresponding groups of
particular disciplines, would stand in a necessary correlation. The
5 term “logic” would be fitting here in so far as logos denotes not
only, with regard to what is objective, that which is cognized—the
assertion-signification, the true concept, and the like—but reason
as well, and hence the subjective side, that of cognition.
The following is also to be noted. If in this logic of knowledge
10 precisely this, cognizing subjectivity, becomes thematic, it does so,
of course, in yet another act of cognition. It then becomes an object
for new assertions and truths, which for their part take shape in
the changing subjective modes of the scientist’s cognizing activ-
ity. Accordingly, it is clear that the proposed universal science of
15 cognizing subjectivity also has this remarkable peculiarity, that it
relates back to itself, i.e., back to its own cognizing subjectivity. In
this it again stands in parallel with objective logic, which, as objec-
tive universal science, relates back to itself, though only in so far as
it itself posits objectivities in its concepts and propositions. Every
20 law, including every logical law, is a proposition. If it is a logical law,
such as the principle of non-contradiction, that states a truth for
all propositions as such, then it relates back to itself in so far as
it is itself a proposition. The law of non-contradiction states, “if a
proposition is true, then its contradiction is false,” and it states this
25 as being valid for all conceivable propositions. But this law, too, is a
proposition and hence falls under the generally valid truth that it
itself states. And so objective logic as a whole, too, is thematically
related back to itself. A similar, merely correlative self- |relatedness VII, 45/46
would apparently have to hold for the logic of cognizing subjectiv-
30 ity. All of the cognitive activities through which these laws become
knowable would also have to fall under the general laws governing
the subjective cognitive activities that this logic sets forth.
We feel compelled to add yet another remark pertaining to the
proposed science of knowledge. If we conceive of this science as a
35 logic that focuses on the subjective life of cognition, then from the
outset our thoughts turn toward general insights that could serve
as principles of justification, in this case precisely with respect to
the subjective side of things. And we also think, from the outset, of
 48 part one · section one · chapter three

scientific research and thought with the goal of a true theory ranging
over a region of objects that is to be determined in its true being and
being-such. Yet not only is it the case that genuine knowing cannot
be normatively regulated and investigated for the purpose of nor-
5 mative regulation without a thorough investigation of non-genuine
knowing (which, in accordance with the most general characteris-
tics of its genus, may still be called a kind of “knowing”); we must
also take note of the fact that what we call theoretical or scientific
knowing is only a privileged higher form [of knowledge] that relates
10 back to lower levels—for example, to the various forms of sensuous
intuiting and sensuous imagination, with the sensuously intuitive
modes of judgment belonging to them, which not only historically
precede scientific judgments as typical forms of the cognitive life
of prescientific humanity (and indeed are already to be found in
15 animals) but which also play a role in scientific thought itself as
an always and necessarily co-functioning basis and underlay.a Of
course, the full scope of a science of cognitive subjectivity would
have to extend as far as the factual contexture of its region in gen-
eral can be explored; and this region would already have to be
20 conceived in as broad a way as actual generic commonality could
ever extend. No one would, e.g., think of establishing a science of
triangles and a science of circles alongside one another. In the same
manner, in our context, one will not demand merely a science of
cognizing, scientific reason but instead an all-encompassing sci-
25 ence of knowing as such, construed in the broadest | sense, in which VII, 46/47
the totality of even the most primitive formations of perception,
memory, and playful fantasy are as much subjects of theoretical
inquiry as any formation of a priori and empirical-scientific theo-
rizing.
30 In the end, however, we are driven even further. Who could
want to sever cognitive subjectivity from feeling, striving, desiring,
willing, and acting subjectivity, from the subjectivity that values in
every lower and higher sense and that works to achieve its ends?
Theoretical reason is typically placed in parallel to valuing reason,
35 e.g., aesthetically valuing reason, and again in parallel to practical
reason, in which case what one has especially in mind is the proper

a Unterlagen und Einschläge

 first reflections on cognizing subjectivity 49

manner of giving life an ethical shape. However, subjectivity does

not thereby resolve itself into unrelated parts that lie alongside one
another externally in the same subjectivity. Elements of feeling and
striving, and sometimes of goal-oriented willing, reside in knowl-
5 edge, and elements of knowledge reside in all the other types of acts
and forms of reason. Everywhere, and intimately interwoven with
one another, there arise parallel problems, problems of the same
type that we have encountered in relation to knowledge. The cor-
relation between the subjective life of cognition and the cognized
10 unities of which it becomes conscious has an obvious parallel in the
correlation between feeling-valuing and actively creative life, on the
one hand, and those unities of value and purpose that it becomes
conscious of, on the other. If, for example, we distinguished, in the
sphere of cognition, the diverse forms of subjective experience from
15 the identical object of conscious experience; if we pointed out that,
while this object visibly stands there before us as one and the same,
it has a constantly changing subjective appearance and can obvi-
ously only become conscious to us by appearing to us in some way;
if we thus distinguished between subjective and objective—then,
20 of course, we must also by analogy make the same distinctions in
relation to a work of art, a symphony, a sculpture. The beautiful
figure is there for us as beautiful only to the extent that our feeling
speaks and does so in certain subjective ways, and this in turn pre-
supposes that we become conscious of the sounds of the symphony
25 in certain subjective modes of appearance, in certain subjectively
felt intensities, in a certain subjective tempo; or, for plastic art, that
the marble figure is seen from certain sides, in certain perspectives,
in certain | illuminations that have a subjective effect on us, and the VII, 47/48
like. Only then does feeling speak, and it does so precisely in the
30 form of aesthetically feeling consciousness. In aesthetic enjoyment,
in the consciousness in which the work of art is there for us in full
actuality, a certain rhythm of representational modes and modes
of feeling founded through them, a definitely ordered subjective
lived experiencing, runs its course. But the beautiful thing itself
35 which is thereby made conscious is not this multifarious life, this
consciousness in which it is made conscious. What the observer has
there consciously in front of him and savors aesthetically is this
single, this beautiful figure and its aesthetic value-particularities,
 50 part one · section one · chapter three

whereas the subjective and multifarious cognitive and feeling life

in which the aesthetic having-as-conscious of the object consists is
naturally hidden to him.
You see that with respect to aesthetic unity and aesthetic subjec-
5 tivity we do indeed encounter similar problems, and also problems
of aesthetic reason, relating to the truth or genuineness of the beau-
tiful; and this evidently occurs everywhere that we speak of reason
in any sense whatsoever. The solutions to all of these problems are
interwoven; cognitive, aesthetic, and ethical subjectivity does not
10 carry out, under the titles “cognizing,” “feeling,” “valuing,” and “act-
ing,” separate acts that are alien to each other in content, but rather
acts that are intimately intertwined and continuously founded in
each other, with accomplishments of unity that themselves exhibit
the corresponding foundings. Thus there will be, as we can antici-
15 pate, only one complete science of subjectivity—of the subjectivity,
that is, which in itself gives shape (and in so far as it does so) to
all possible unities of consciousness as unities of “meaning” and
perhaps also of rational authentication. If we speak of conscious-
ness as a conscious having of something—of a thing, a number, a
20 proposition, of something beautiful and good, of an artifact, of a
practically-oriented action—the having of such unities is not every-
where the same and undifferentiated; rather, depending on which of
these unities we choose, and indeed already with respect to one and
the same unity, this having, as already the most cursory reflection
25 reveals, is an extraordinarily diverse subjective life. It is a life that,
in the way in which it runs its course in the subject, brings about the
unity as the one that is meant at a given moment and that possibly
is intuited for the subject | in the manner of truth and genuineness. VII, 48/49
Having-conscious exists only as conscious accomplishment.
30 Another item requires discussion. The science presently under
consideration is to be the universal science of the subjective as such,
as that in which everything objective comes, and in which alone it
can come, to consciousness. Alternatively: we pose for this science
the task of investigating everything pertaining to conscious subjects
35 and to consciousness itself as consciousness of something. This sci-
ence would have to consider every conceivable manner in which
subjects can show themselves to be consciously active and in which
they thereby determine themselves, e.g., as rationally or irrationally
 first reflections on cognizing subjectivity 51

cognizing, valuing, or willing. It would have to investigate and deter-

mine all distinguishable genera and species of consciousness, and do
so, moreover, with constant regard to the objects of consciousness,
to the unities that in a given case are meant in consciousness itself
5 and of which it is conscious in this or that manner.
The same unities are perhaps topics of other sciences, the objec-
tive sciences, or also topics of practical life, i.e., as that with which
one is presently concerned, which one is practically thinking over
and perhaps deals with in action. But it is one thing to be an objec-
10 tive topic, whether theoretical or practical, and another to be, as
an objectivity for the consciousness that is related to it in manifold
ways, a (subjective) topic of the science of conscious subjectivity—
and in particular to be considered in this science from the point of
view of how the diverse subjective manners of appearance, apper-
15 ceptive formations, and subjective characters, in which one and the
same object of this or that kind is given in consciousness, look and
determine themselves.
We have sciences that we call objective, and all objects find their
place in the objective sciences: and yet all objects belong at the
20 same time to our science of conscious subjectivity. As objects of
the objective sciences they fall into distinct scientific regions. Every
such science has its region, every other science another. Yet at the
same time all objects of all sciences belong together to that univer-
sal science of cognitive subjectivity and conscious subjectivity in
25 general. Objective sciences strive to determine the objects of their
regions according to unanimous experience in | theoretical truth: VII, 49/50
natural science the truths of nature, linguistics those of language, etc.
If the science of consciousness investigates these same objects and
thus all types of objects together, then this has a different sense and
30 entails an investigation of a wholly different kind. The question here
is not what the objects that are grasped in unanimous experience
and according to their true being are, individually and in relation
to each other in theoretical truth, but rather what this cognizing
activity looks like, how it is determined theoretically, and how any
35 other possible forms of consciousness in which such objects, and
objects in general, can become conscious as unities, as identical
objects, are determined. That includes, for example, the question of
what experiencing looks like and what experiential unanimity looks
 52 part one · section one · chapter three

like, in which one becomes conscious of something experienced as

a reality and a continually existing reality; but it also includes what
the course of experience looks like when what is experienced is
subsequently discredited as an illusion, which manners of appear-
5 ance of objects in space, which subjective differences of “here” and
“there,” of “right” and “left,” which subjective differences of shape
and color perspective and the like might come into consideration as
subjective modes in which something objective presents itself and
must present itself to the experiencing and then, beyond that, to the
10 judging, thinking agent.
Thus, our science deals with any kind of objectivity as objectivity
for consciousness and as something that gives itself in subjective
modes.The conscious subject and consciousness itself are not viewed
separately from conscious objects; to the contrary, consciousness
15 carries that of which it is conscious within itself, and it is as doing
so that it is the topic of investigation. And this holds not only for
objects of cognition in some arbitrarily limited sense of conscious-
ness; rather, it also holds for the valuing and practical conscious life
of any type and peculiarity.
20 However, we must note immediately that all types of conscious
unities are available at all times for possible cognition, and they
can thus also become theoretical objects so that the sciences can
relate to them all—which in fact they already do, as, for example, in
sciences of aesthetic objects such as aesthetics, sciences of economic
25 goods |, etc. Accordingly, a complete science of cognizing subjectiv- VII, 50/51
ity, for this reason, too, will eo ipso have to reach across all types of
the conscious life that forms unities of any type whatever.
Now that we have we come this far, the time has come to ask the
following question, which will take us back to our historical consid-
30 erations: Did not Greek antiquity necessarily already feel a need
for such a science of subjectivity—a science of the subjectivity that,
under the title “consciousness,” accomplishes conscious unities?
After all, Greek philosophy in its universal quest for knowledge
advanced in all directions in founding ever new sciences.
35 Could it overlook the fact that the interest which, in the natural,
naive progress of life is exclusively given over to cognitive unities,
to objects of value and purpose, could also undergo a turning back
upon itself, a turning back in which the consciousness that was pre-
 first reflections on cognizing subjectivity 53

viously, in the naive execution of consciousness, hidden to itself can

become visible to the I and can become an object of investigation
for it?
Could it overlook the fact that in this way questions can be posed
5 with respect to all types of objectivities, questions that none of the
rational objective sciences of these objects can answer, and could
it not see that any science, no matter how rational, that ignores a
whole dimension of questions pertaining to its objects—that any
such science could never possibly satisfy the idea of a philosophical
10 science completely?
 ⟨Chapter Four VII, p. 51
The Historical Beginnings of the Science of Subjectivity⟩

Lecture 8: ⟨Aristotle’s Grounding of Psychology and the Basic

Problem of a Psychology As Such⟩

5 To [the foregoing] we make the following reply. Coming from

logic, which was emerging as a doctrine of method for genuine cog-
nition and genuine science, and, in parallel with this, from ethics,
which had likewise begun to develop as a doctrine of method for
practically rational, “ethical,” behavior, one was driven from the
10 start to direct a theoretical interest towards cognizing and acting
subjectivity | in its rational and non-rational activity. In just this VII, 51/52
respect the kind of Sophistic attacks against the possibility of cog-
nition had to have a motivating force. The path to be pursued was
predelineated through the natural, naive view of the world. “Rea-
15 son” and “unreason” of any sort are names for faculties of the human
soul, faculties for certain spiritual accomplishments that manifest
themselves in the sciences, in practical wisdom and virtue, in politics,
in the constitutions of states, etc. One is thus led to the human being
and his inner life as a scientific theme, and from there, with regard
20 to the lower strata of such life, to animals and their inner lives. The
theorization of psychology was carried through here in conjunction
with the logical and ethical problematic.
Soon thereafter, however, one was led, even apart from the
rational-theoretical requirements of these doctrines of method, to
25 the desideratum of a psychology. After Plato and (in a fruitful con-
tinuation of his work) Aristotle had outlined and broken through
to the general idea of a rational science, all spiritual energies came
under the spell of a task that determined the entire subsequent
development, viz., the task of realizing this idea in ever new ratio-
30 nal sciences, whether through the logical transformation of the old
philosophies or sciences into rational ones, or through the founding
of entirely new sciences, in all accessible areas. Naturally, therefore,
new sciences had to be created for living nature as much as for phys-

© Springer Nature B.V. 2019

S. Luft, T. M. Naberhaus (translators), First Philosophy, Husserliana: Edmund
Husserl – Collected Works 14, https://doi.org/10.1007/978-94-024-1597-1_4
 the historical beginnings 55

ical nature, for animals and humans, and then for social life. Among
these the primary interest was in a science of man, in anthropology,
with psychical anthropology of course intertwined with physical,
since from the natural-objective point of view mental and corporeal
5 being are factuallya intertwined in the unity of the animal.
Thus already in antiquity there arose, in the great spirit of an
Aristotle, a first outline of a universal science of subjectivity, i.e., a
psychology, which was to concern itself with all mental functions
and hence also the functions of human reason. One of the objective
10 sciences in the series of empirical sciences dealing with the cosmos,
one science alongside | the others, thereby enters into a special rela- VII, 52/53
tion to logic and ethics, and through these to all the other sciences
and their regions.
To be sure, the way that psychology comes on the scene makes
15 it a constant cross for philosophers. From the beginning it was not
able to master the problematic that we, by taking cognition and
unities of cognition as our point of departure and in conjunction
with the methodological disciplines of logic and then ethics, have
become aware of in these lectures. What was lacking, however much
20 one spoke of the faculties of cognizing and practical reason, was
the method that would, in the right way, bring out, systematically
and descriptively—thus getting a theoretical grasp on—the spheres
of acts to which these faculties are related and hence in general
consciousness as consciousness of something. This was, however, a
25 fundamental failure, one that of necessity rendered impossible the
development of psychology into the fixed form of a genuine science
advancing by means of rational descriptions and explanations. For in
every pulse of life, human and animal mental life is a consciousness
of this or that. Taken as a whole, this life can be characterized as
30 a continually unitary stream of consciousness forming itself ever
anew: of presenting, judging, feeling, striving, acting consciousness,
of a consciousness that has an exceedingly diverse manifold of for-
mations in which, constantly changing in accordance with objects
and subjective modes of appearance, on the one hand subjective
35 lived experiences, such as sensory data, feelings, and volitions, them-
selves become conscious, and on the other hand, together with these,

a real
 56 part one · section one · chapter four

things in space, plants and animals, mythical forces, gods or demons,

diverse forms of culture, societies, values, goods, purposes, etc. [also
become conscious]. How could a psychology be put on the right
path without breaking through to a systematic elementary analysis of
5 consciousness as consciousness of something, to what is in a sense
the “ABC” of mental life?
Yet we are here interested in this failure to explore conscious-
ness by no means as merely a failure of psychology, understood
as an objective science among others, | i.e., as a failure of method VII, 53/54
10 that prevented it from attaining the level of a genuinely rational
explanatory science and thus from becoming a worthy counterpart
to mathematical natural science. The exploration of consciousness
is after all relevant for logic and ethics, and here what interests us is
psychology’s claim in this respect to be the foundation for these fun-
15 damental doctrines of method—its claim to be the original source
of energy for all fundamental normative regulation in science and
practical life and thereby to rise above all the objective sciences,
which otherwise would be on the same level with it.
Though at first it might seem completely obvious that psychology
20 would be the science of subjectivity that would serve as the theoreti-
cal source upon which a doctrine of method for cognition and action
would draw, this could only be obvious if logic and ethics neither
wanted nor were able to be anything more than empirical-technical
systems of rules for human conduct in scientific and ethical activity.
25 Yet was logic in fact only intended to be an empirical technology of
cognition, an empirical arta like, e.g., architecture? That was certainly
not the original intention. From the very beginning logic provided
a priori laws for objects as such, for propositions and truths as such,
and thenceforth also it set its sights, in respect of what is subjective
30 and quite openly, on attaining a priori norms of cognizing, judging,
and intuiting in general. The obvious question is: could such a priori
laws—i.e., propositions to whose ideal sense belongs unconditional
generality and necessary validity—be dependent on man’s contin-
gent facticity, on this factical animal species homo existing within
35 the factual universe? Would not such a dependency precisely entail

a Kunstlehre
 the historical beginnings 57

that all logical laws only had the validity of zoological1 laws? And
would it not follow from this that a change in the human species, a
suitable change in the factical rule-governed processes of human
cognitive activity, could and indeed would bring with it a change in
5 the laws of logic? If we give up the absolute validity of these laws,
however, we run into serious difficulties. How would it be if logical
laws actually had only an empirical-anthropological validity, along
with the fact of the human | species itself, with its peculiar biologi- VII, 54/55
cal features, including the psychological ones that are presupposed
10 here? And what about the fact of the entire world, which is no less
presupposed here? Knowledge of the world comes from science,
and in the case of the human being from physical and psychical
anthropology. Only when this science is really valid can we in fact
and in truth say that man exists and is governed by these and those
15 psychological laws. If, however, that which from beginning to end
gives this and every science whatsoever fundamental legitimacy—
i.e., logic, through its logical principles—were to depend on the
fact of man, then logic would depend on that which could only be
made valid as legitimately existing in the first place through logic
20 itself. This is obviously circular. Indeed, the circle already becomes
apparent when we consider the highest logical principle: if the law
of non-contradiction had a merely empirically relative validity, one
dependent on the fact of the human species, that would imply that
there could conceivably be a change in this species that would ren-
25 der it no longer valid. But then one would also be able to say of this
modified human being that he existed and did not exist, that he had
certain properties and did not have them, that he was and was not a
modified human being, etc.
As we can see, taking for granted without further thought that
30 each and every scientific discipline is related to the world, where
this world is presupposed as an unquestioned fact of experience,
leads to difficulties. This goes especially for the way in which it is
taken for granted that logic relates to the fact of the world and
in particular to the factual existence of the human being with his
35 capacity for cognition. In its original design and determination as

1 Husserl uses this term in the sense of the Greek zoon, i.e., living entity—Trans.
 58 part one · section one · chapter four

Platonic dialectics, logic was to be a radical science of the possibility

of cognition in general. It was to deal in a quite fundamental way
with the possibility of attaining truthsa in cognizing activity; after all,
it opposed itself to the Sophistic movement, which flatly and quite
5 generally denied this possibility. If, therefore, logic was conceived
in true radicality, it would have to question, from the outset and
quite fundamentally, the possibility of every cognition and truth.
This implies, however, that it could not make use of even the exis-
tence of man and the allegedly self-evident existence of a world
10 as an undeniable fact of experience. For this, too, is only a fact on
the basis | of cognition, and as such a fact of cognition it must be VII, 55/56
questioned as to its possibility.
However much Plato was at pains to found a logic in this radical
spirit, he did not break through to the requisite beginnings and
15 methods, and Aristotle already fell into the quite natural trap of
taking for granted a pregiven world, thereby relinquishing every
radical grounding of cognition. Thus it happened that the science of
antiquity, in spite of all of its claims to be philosophy—i.e., actual,
finally justifying and fully satisfying science—and in spite of all of
20 its admirable achievements, only managed to bring into being that
which we call dogmatic science and can only count as a preliminary
to genuine philosophical science, not genuine science itself.
So long as cognizing subjectivity, which must be conceived along
with all actual and possible cognitions and sciences as an essential
25 correlate, has not been examined, so long as a general and pure sci-
ence of every possible cognizing consciousness, a science in which
all true being reveals itself as a subjective achievement, has not
been founded, no science, no matter how rational it may other-
wise be, is fully and in every sense rational. Opposed to all sciences
30 stands, as we have seen, a science of cognizing subjectivity, and this
science, understood in the widest sense, is one that deals with the
conscious subject, with consciousness and with consciously intended
objectivity as such. This science stands opposed to all others as a
correlate in the sense that it makes intelligible in principle every-
35 thing that these other sciences accomplish consciously—in each
step and beginning already with the lowest experiences—according

a Wahrheitsleistungen
 the historical beginnings 59

to their subjective achievements, thereby making them for the first

time ultimately rational. As long as one identifies this science with
psychology, as long as one fails to recognize the fundamentally
unique standpoint of this science, as long as one falls short of the
5 radical method that opens up its proper domain, all science and
all cognized objectivity, i.e., the whole universe, is burdened with
obscurities, enigmas, and contradictions which block our way to the
pure and genuine sense of the world and of all being. For science
can only be science in the ultimate sense—philosophy—when it
10 theoretically determines the world, and hence all objects of cog-
nition, in such a way that every true assertion which comes to | VII, 56/57
cognition in it is freed of every conceivable obscurity and contra-
diction that would cause the object of cognition to be confused in
any way.
15 But at first the whole of antiquity remains blind to the necessity
and peculiarity of such a science, while at the same time its defi-
ciency in one way or another continually makes itself felt. What
makes itself felt, that is to say, is the inadequacy of science up to that
point. The historical index for this state of affairs is so to speak the
20 ineradicability of skepticism. As the unconquerable spirit of nega-
tion, skepticism accompanies the flourishing development of ancient
science, tirelessly opposing to every new appearance of philosophy
a new anti-philosophy. Generally speaking, skepticism stubbornly
persists in its attempt to prove, with arguments of finest intricacy, the
25 impossibility of all philosophy, i.e., the impossibility of an ultimately
justifying science, and this in spite of all the refutations through
which those in the philosophical schools believed themselves able
to overcome it. The hydra of skepticism grows ever new heads, and
even those that have been chopped off quickly grow back. In any
30 event, this opulent continuing survival of skepticism, which in its
argumentations does not spare any of the particular sciences, not
even the most exact mathematics, testifies to the fact that post-
Platonic science did not in truth achieve that which, according to its
claim to be philosophy, it should have achieved, viz., cognition on
35 the basis of absolute justification. For otherwise it would necessarily
have rendered this business of skepticism impossible and neatly
resolved its paradoxes. By going back to the ultimate sources of the
seductive and subjectively convincing power of these paradoxes, it
 60 part one · section one · chapter four

would necessarily have done justice to that which was truly power-
ful in them, in the positivity of its own fundamental justifications.
However many valuable insights philosophy was able gain from this
constant battle against skepticism, it could not as it were strike at
5 its heart so long as skepticism derived its power in secret from that
dimension which philosophy had not yet grown eyes to see, namely,
the sphere of pure consciousness. | VII, 57/58

Lecture 9: ⟨Skepticism. The Fundamental Significance of Its

“Ineradicability” in the History of Philosophy. Descartes’s
10 Decisive Step⟩

Already the oldest skeptical arguments, those of the ancient

Sophists, contained a kernel of truth that philosophy was never able
to get into its possession. Already in these oldest sophistries, highly
significant philosophical themes were knocking at the door, but no
15 one answered. When this did happen, a new domain of cognition
was opened up, and along with it that from whence all knowledge
must finally demonstrate its dignity. For us now it is thus indispens-
able to acquaint ourselves with the profound trutha of the Sophistic
arguments.
20 The essence of all skepticism is subjectivism. It is originally rep-
resented by the two great Sophists, Protagoras and Gorgias. The
fundamental idea which they put forward, apparently for the first
time, lies in the following thoughts:
1. Everything objective is originally present for the cognizing
25 agent only through his experiencing of it. To say that he experiences
it, however, is to say that it appears to him subjectively in some way,
in these or those modes of appearance. Now the object appears
this way, now that, and everyone views it in the way in which it
appears to him in his experience at that moment. That about which
30 everyone can make indubitable assertions is that which is actually
given to him, the thus-appearing as appearing-thus. The entity in
itself (or an entity itself), independent of every appearing, existing
in itself, absolutely identical with itself, is not and cannot be experi-

a Wahrheitssinn
 the historical beginnings 61

enced. This thought could be taken in either of two directions. [One

could say that] an entity that exists in and of itself can in principle
not be experienced, or, what is the same, cannot be conceived; a
true being which is related to subjective appearances as that which
5 is objective in them is an absurdity. Or one could say that such a
thing might well exist, but that no subject that was reliant on expe-
riences, i.e., on changing appearances, could ever know anything
about it.
2. Gorgias, the more radical and hence philosophically speak-
10 ing more interesting [of the two Sophists], asserts the first, more
extreme thesis. But in the case of the main argument of his that has
come down to us (the second of the triad of arguments that are asso-
ciated with his name), he does this without relying on the important
Protagorean insight discussed earlier, viz., that anything real | (or, as VII, 58/59
15 we can quite well say more generally, anything objective whatever)
can be experienced by a cognizing subject only in changing subjec-
tive modes of appearance. Gorgias’s idea was simply the following:
Obviously everything that I know to exist is my cognition, the pre-
sentation (in the sense of what is presented) of my act of presenting.
20 However, if an act of presenting presents something “external,”
something transcendent to the presentation, then it is just this act
of presenting in itself that presents this being-“external.” In this
respect it does not matter whether that which is presented is taken
to be something experienced or something imagined, such as, for
25 instance, a battle of chariots in the open sea. If we pursue Gorgias’
train of thought here (the lineage of which cannot be traced clearly)
to its ultimate conclusion, then one would have to say, speaking in
the first-person: If I measure “confirmatory”a experience against
experience; if I distinguish insight gained through rational thought,
30 precisely as “insight,” as “self-evidence,” as episteme, from blind
opinion, from mere doxa, and prefer the former, then I of course
remain within the confines of my subjectivity. And no matter how
I choose to characterize [this experience], whether as a feeling of
the necessity of thought, as the consciousness of an unconditional
35 universal validity, or however else, this point remains the same. All
distinctions, all preferred characteristics that I can ever establish,

a “bewährende”
 62 part one · section one · chapter four

arise within my presentational life, within my subjective conscious-

ness. If this is the case, however, then everything that is characterized
as “true,” as “necessary,” as “law,” as “fact,” or as whatever else it
may be characterized as is thus characterized only in my “present-
5 ing.” And if in general one can only posit [as existing] something
that is presented in my act of presenting, whereas nothing else is
even conceivable—then it makes no sense to accept the existence
of a being in itself, something that supposedly exists whether it is
presented or not.
10 In ingenious paradoxes such as these, in skeptical arguments
about which one cannot say for sure to what extent they are really
meant seriously, a completely new theme of the most universal
significance enters, albeit in primitive and vague form, into the
philosophical consciousness of mankind. For the first time, the naive
15 pregivenness of the world becomes problematic, and from thence,
too, the world itself with regard to the fundamental possibility of
cognizing it and with regard to the fundamental sense of its being
in itself. Otherwise put, | for the first time the actual universe, and VII, 59/60
subsequently the totality of possible objectivity in general, is viewed
20 “transcendentally,” as the object of possible cognition, of possible
consciousness in general. It is viewed in relation to the subjectivity
for which it makes a claim to exist, and viewed purely in this relation.
That is to say, subjectivity, too, is viewed purely as exercising these
transcendental functions, and its consciousness, the transcendental
25 function itself, is viewed as that in or through which all conceivable
objects receive, for a conscious subject, whatever content and sense
they can have for this subject.
As our earlier discussions have shown, it is precisely this tran-
scendental impulse, stemming from the Sophists and from the
30 Skepticism that grows out of Sophism, that fails to make its effect
felt in antiquity. Neither the flourishing new philosophy in its dog-
matic objectivism, so successful in the particular sciences, nor the
skeptical modern philosophy rise to the task of comprehending the
objective seriousness of the problem which comes to light here and
35 which requires to be treated in a radical fashion.
The situation remains essentially unaltered until the modern
period. The historians may fight over the question of the extent to
which the traditional division of European history into the ancient,
 the historical beginnings 63

medieval, and modern periods is justified; as far as philosophy and

the history of scientific culture are concerned, there can be no dis-
agreement. Here there is no doubt that in its fundamental character
modern philosophy displays an altogether new line of development
5 compared to the post-Platonic philosophy. It is Descartes who, with
his Meditationes de Prima Philosophia, founds the new epoch and
steers the current of the history of philosophy in an entirely new
direction.
The novelty of the Cartesian philosophy, and with it of the entire
10 modern philosophy, consists in the way it takes up anew and in an
entirely new spirit the battle against skepticism, which in the gen-
eral developmental situation had not yet been overcome, grasping
it, in a truly radical fashion, by its deepest roots and from there
attempting to eradicate it once and for all. What guides this philos-
15 ophy internally is the conviction that such an overcoming does not
simply have the job of | ridding the world of merely troublesome VII, 60/61
negations, which a successfully creative objective science should
after all not concern itself with anyway, but that instead, themes of
a fateful significance for [the future possibility of] an objective sci-
20 ence and a universal philosophy reside in these skeptical arguments.
It is guided, more precisely, by the conviction that in these argu-
ments, radical obscurities and methodological imperfections in the
objective sciences make themselves felt, and that the purification
and theoretical unfolding of the valuable kernel of these arguments
25 must necessarily lead to the securing of previous science and, at
the same time, to its fulfillment with a new spirit, by raising it to
clarity and self-justification in a new manner. All of this, however,
culminates in the conviction that it is only on this path that we will
become capable of realizing the original and altogether necessary
30 idea of a universal philosophy.
Viewing the development thus far, we can also say that the most
profound meaning of modern philosophy is that it has inwardly
taken on a task whose force, even in an unclear way, constantly keeps
it in motion, viz., that of bringing the radical subjectivism of the
35 skeptical tradition to fulfillment in a higher sense. In other words, the
development of modern philosophy tends toward the overcoming of
the paradoxical, playful, frivolous subjectivism which denies the pos-
sibility of objective knowledge and science, by inaugurating a new,
 64 part one · section one · chapter four

serious-minded subjectivism, a subjectivism that is absolutely justi-

fiable in the most radical theoretical conscientiousness—in short,
through transcendental subjectivism.1
The modern period begins with Descartes because he was the
5 first to attempt to do justice at a theoretical level to what is indu-
bitably true about the skeptical arguments. He was the first to take
possession theoretically of the most general ground of being, a
ground that even the most extreme skeptical negations presup-
pose and to which in their arguments they all refer back, viz.,
10 self-certain, cognizing subjectivity. In a certain sense, to be sure,
Augustine had already claimed this ground as his own; he had
already pointed out the indubitability of the Ego Cogito. But the
new turn emerges in Descartes through the way he | takes an anti- VII, 61/62
skeptical point made in the context of a mere counterargument
15 and makes it into a theoretical determination. Insofar as he views
this transcendental subjectivity under the aspect of the question
raised by the Skeptics as to the possibility of philosophy, this sub-
jectivity becomes for him by necessity a fundamental theoretical
theme.
20 Here it should be noted that the Cogito in its indubitability easily
refutes the frivolous extreme of an absolute negativism which denies
every truth whatsoever, i.e., not just objective truth but also every
subjective truth with the title “Ego Cogito” itself. But it does not
thereby refute the skepticism that traditionally turns against the pos-
25 sibility of philosophy and actually only ever wanted to turn against
this possibility: against the possibility of knowledge of “truths in
themselves” concerning objects existing “in themselves.” This would
apply above all to an “objective” world in itself, and then, closely
related to this, to Platonic “ideas” existing in themselves, to logical
30 and mathematical principles that are valid in themselves, to sciences
of every sort that are valid in themselves, or, as we also say, objective
sciences.This skepticism, and only it, had the great historical mission
of forcing philosophy into the path of transcendental philosophy.
The “I think”—in the sense of Descartes but not that of Augustine—
35 is the “Archimedean point” on the basis of which a systematic and

1 Cf. Appendix 2, pp. 391ff.—Ed.

 the historical beginnings 65

absolutely secure ascent of the true philosophy should occur. On the

absolute ground of pure self-knowledge and by means of a thought
process carried out in absolute self-justification in the context of this
self-knowledge, genuine philosophy should arise as an immanently
5 generated product—should arise, indeed, as an activity that justifies
itself absolutely from an absolute beginning and at every step of
the way. In this way the Ego Cogito should be the first and only
foundation for a philosophy built purely upon it, for a sapientia
universalis.
10 On the other hand, however, we should also emphasize the fol-
lowing. The Cartesian meditationes do not purport to be accidental
subjective musings on Descartes’s part, let alone a literary-artistic
device for the transmission the author’s thoughts. Rather, they
clearly present themselves as meditations which are necessary in
15 respect of the manner and order of their motivations, as meditations
that the radically philosophizing | subject as such must necessarily VII, 62/63
pass through. It must do so as a subject that has chosen the idea of
philosophy as the guiding purposive idea of its life and that therefore
is to become a genuine philosopher precisely by realizing this idea
20 in its cognitive life through its own activity. Herein lies the eternal
significance of the Cartesian meditationes. They sketch, or attempt
to sketch, the necessary style of a philosophical beginning. Only
by meditating can the philosopher begin, but the path, the method
of this meditation, has a necessary shape. On the other hand, and
25 correlatively, the beginning of philosophy itself—the initial theory,
the method, and the main lines of its problematic—must arise in
an objectively theoretical respect. Both together must delineate
themselves as they emerge, and they must do so in a manner that is
scientific after their own fashion.

30 Lecture 10: ⟨The Cartesian Meditations⟩

A glance at the history [of philosophy] shows that this was a pow-
erful impulse, one that soon made its effect felt in a great emergence
and in the complete reshaping of [philosophy’s] development. Since
the Meditationes philosophy has been consumed by the unremitting
35 attempt to elevate the novel problems emerging from below in an at
 66 part one · section one · chapter four

first unclear manner to that level of fundamental clarity and purity

which first makes it possible to treat them in a truly fruitful way.
To be sure, it does not accomplish this in an entirely satisfactory
manner, despite ever new approaches and enormous efforts. The
5 starting point of this entire development already harbors fateful
obscurities. In the first two of the six meditations, which are the most
important, there lies, admittedly, a great discovery, indeed precisely
the discovery that first had be made in order for transcendental
philosophy to begin, viz., the discovery of transcendentally pure,
10 absolutely self-enclosed subjectivity, which is capable of becoming
aware of itself, in absolute indubitability, at any time. But Descartes
was not able to lay hold of the genuine sense of this discovery.
Indeed, great and dark depths open up behind the seeming triviality
of its notorious pronouncement “Ego Cogito, Ego sum.” It was the
15 same for Descartes as it was for Columbus, who discovered the
new continent | but did not know anything about it and believed he VII, 63/64
had merely discovered a new sea route to old India. In Descartes’s
case this was because he failed to grasp the deepest meaning of
the problem of grounding philosophy in a new and radical manner.
20 Or, what essentially amounts to the same thing, he did not grasp
the genuine sense of a transcendental grounding of knowledge and
science rooted in the Ego Cogito. The reason for this failure, in turn,
lies in the fact that he never apprenticed himself to [the school of]
Skepticism in the right way.
25 To elucidate this point, let us now call to mind in broad strokes
the Cartesian path of the Meditationes, a path that will occupy us in
more detail again later when we stage our own rigorous grounding
of genuine philosophy.1
All science to this point, says Descartes, is not yet truly rigorous,
30 absolutely grounded science. To attain such a science, to gain, in
the form of an absolutely reliable and systematic construction, a
universal science, a philosophy, we must make a clean sweep; we
must put in question all previous knowledge whatsoever. Our prin-
ciple shall be not to allow anything to count that is not so firm as
35 to absolutely withstand every conceivable doubt. [If we take this

1 Cf. the second part of First Philosophy, starting with Lecture 28.—Trans.
 the historical beginnings 67

as our principle,] then the entire universe in the usual sense of the
term—the entire world given to us through our senses—vanishes
immediately from the circle of what can be accepted as valid. For the
senses, as everyone must grant, can deceive; at every moment there
5 is the possibility that we err in following them. If, however, I can
and perhaps even do call the entire world into doubt, there is one
thing that is indubitable: just this, that I doubt, and further, that this
world appears to my senses; that I presently have this or that percep-
tion; that I pass judgment on it in this or that manner, emotionally
10 value, desire, will, etc. I am, sum cogitans: I am the subject of this
streaming conscious life, with these perceptions, memories, judg-
ments, feelings, etc., and in this streaming I am absolutely certain of
this, in absolute indubitability. I exist, even if the universe, including
my body, should not; I exist whether or not this dubitable world | VII, 64/65
15 exists. Thus arises my absolute being and being-for-myself, with my
absolute life as an absolutely self-contained being, and it is pre-
cisely this that we for our part earlier designated as “transcendental
subjectivity.”
Obviously this I is nothing at all other than the purely grasped
20 concrete I as I, the purely spiritual subject to which every co-positing
of that which is not it in itself is foreign. If, however, this pure I
in its consciousness now experiences an objective world with its
senses and erects sciences in its cognizing acts, how is this not a
mere inner having of subjective appearances and subjectively gen-
25 erated judgments in subjective experiences of self-evidence? If it is
self-evidence, the insight of reason, which gives the preference to
scientific judgments over the vague and blind judgments of every-
day life, this self-evidence is itself a subjective conscious occurrence.
What justifies my giving this subjective quality the value of a crite-
30 rion for a truth which is valid in itself, for a truth which has a claim to
validity that reaches beyond subjective experience? And especially
now, where cognition is of an allegedly extra-subjective world, what
justifies me in according the belief that the world exists and that
this objective science is truly valid the extra-subjective value that it
35 demands, given that I am only immediately and indubitably certain
of myself and my subjective lived experiences?
Descartes loses himself here, in the attempt to prove the legit-
imacy of self-evidence and its trans-subjective reach, in vicious
 68 part one · section one · chapter four

circles that were noted early on and have often been criticized.
He concludes—regardless of how, from the finite peculiarity of
the human pure Ego, [he thinks he can reach] the necessary exis-
tence of God—that with the criterion of self-evidence, God can-
5 not deceive us. The use of this criterion is then permitted and,
guided by it, the objective validity of mathematics and mathe-
matical natural science is inferred, and with it the true being of
nature, precisely in the way this science cognizes it. From there
he founds the two-substance doctrine, according to which the true
10 objective world consists, in ultimate philosophical truth, of material
bodies and the spiritual entities connected causally to them, each
existing absolutely in itself and for itself in the way my own Ego
does.1 | VII, 65/66
This is the train of thought that determines the new develop-
15 ment. Its first culminating point, the Ego Cogito, was to a certain
degree, undoubtedly, a generally understandable discovery. [But] it
was such a new and incomparably important insight that it could
not fail to have an enormous and lasting impact. For the first time,
subjectivity—immediately conscious of itself in its being in and
20 for itself, and capable of being experienced for itself in absolute
indubitability—was laid bare, and firmly framed, in its pure being
for itself, in the stream of consciousness in which its life consists.
And it was also made evident that whatever exists for an I and
can be posited, can be thought in any way by it can only be so as
25 something appearing in the conscious life of that I, as something
it is subjectively conscious of in some way. Therewith, precisely
that “merely subjective” domain was scientifically exposed to which
skeptical relativism—albeit precisely skeptically—reduced all cog-
nizable being by means of the thought: if everything that can be
30 thought or known is an appearance, then only subjective data, which
we call appearances, are cognizable, and there is no cognition of
being in itself, of the true.
Now, I have already said that Descartes lacked an immersion
in the genuine sense of the urgent task set for philosophy by this
35 relativism: for philosophy, for science in general, which now could

1 Cf. Appendix 6, pp. 419ff.—Ed.

 the historical beginnings 69

no longer pursue its work in utter naiveté, in a naive self-confidence

of reason, with confidence in the evidence of its methodological
procedure.
What exactly was called into question by skepticism? The gen-
5 eral possibility of objective knowledge; the possibility of gaining
knowledge that reaches beyond one’s current consciousness and the
opinions and appearances currently resident in it—knowledge as
such, which claimed to cognize objects existing in themselves, truths
holding in themselves. As soon as, through skepticism, the transition
10 was accomplished from a naive being-given-over to the objects that
present themselves to a reflective attitude in which cognizing con-
sciousness comes into view and that which is cognized is necessarily
regarded as a unity of manifold acts of cognition in relation to it, in
that moment the possibility and the sense of something being and
15 being valid in itself had to become an enigma. On the one hand,
one was faced with the fact | that for the cognizing agent, all objects VII, 66/67
mean what they mean, count for what they count for, are what they
are, through his cognizing, through the sense-giving and judica-
tive accomplishment taking place consciously within him in diverse
20 guises. On the other hand, the world as evident fact demanded
its own right, and one saw oneself forced to address the following
question: How is it with the meaning and legitimacy of “external”
real being and, no less importantly, with the being-in-itself of ideal
entities? What could a purely internal cognitive accomplishment
25 mean for something that exists outside the mind, for something
that exists in and for itself somewhere “out there,” and for any
other kind of being in and for itself, with any other kind of sense?
Here one would ultimately have needed at some point to reflect
on the fact that this talk of “external being” and “being in itself,”
30 too, draws its sense exclusively from cognition, and that every asser-
tion, justification, cognition of an external being is a cognitive and
judicative accomplishment which is carried out within cognition
itself.
At the very least this became completely clear the moment
35 Descartes laid bare pure subjectivity, the self-enclosed Ego Cogito.
In that case, however, was it not necessary to say that all of the
obscurities and difficulties that one fell into through the attention to
cognizing consciousness and by relating all objectivities and truths,
 70 part one · section one · chapter four

as had become necessary, back to possible cognition, that all of

the incomprehensibilities and enigmas in which one found oneself
ever more deeply enmeshed, stemmed from the fact that one had
not yet so much as begun to study consciousness as accomplishing
5 consciousness?
All scientific investigations up to that point were objectively
directed; everywhere they had in advance, they presupposed, objec-
tivity in naive experiencing and knowing. But never was the funda-
mental question taken up explicitly as to how cognizing subjectivity
10 in its pure conscious life brings about this achievement of meaning,
this achievement of judgment and insight, “objectivity”—not how
this subjectivity, advancing theoretically, determines an objectivity
that it has beforehand in its experience and in its experiential belief,
but rather how in itself it comes to this having in the first place. For
15 subjectivity is only in possession of what it accomplishes in itself.
Already the simplest “having an object over against oneself” in | VII, 67/68
perception is consciousness and accomplishes meaning-giving and
positing of reality in superabundant structures; it is only that reflec-
tion and reflective study are needed to know anything of this, and
20 certainly anything that is scientifically useful. Only the Cartesian
exposure of pure subjectivity, and with it the nexus of consciousness
which is to be considered purely in itself, in its immanent self-
enclosure, made it possible to get hold, in an unconfused way, of
the meaning of this task, in opposition to the task of all objective
25 research. If the latter strives to determine theoretically objects that
are pregiven to the knower, the transcendental research that has
now become necessary strives for something that is so completely
different that it cannot in principle permit the having something
pregiven, the simple being-there of objects, to count as valid. Its
30 task consists in investigating generally and in every manner and
stratum how objectivity as such and objectivity of every category
constitutes itself as such subjectively in cognition, for the knower
and in his cognizing “having”—i.e., how cognition, already as the
simplest perception, accomplishes the pregivenness of this or that
35 object and how, building thereupon, it carries out higher cognitive
accomplishments.
Thus transcendental science in fact has an entirely different
theme than all the objective sciences, from which it is separated and
 the historical beginnings 71

to which it is nevertheless related as correlate. As we can already

see, for this novel science everything depends upon its being able [to
grasp] its task purely and thereby being able to secure its research
against any retrogression to the naive-objective research attitude. It
5 is, however, precisely the Cartesian discovery (which admittedly, as
we shall see, still must be essentially purified) and its method which
first make this possible in an effective sense.
Let us advance yet a bit further in our reflections, whose style it
is to bring to complete clarity the transcendental motivation that
10 lay hidden in Skepticism. We do so with the intention of producing
only those cognitions that already lay in Descartes’s horizon once
he had exposed transcendentally pure subjectivity in the first two
Meditations, so that he only would have had to grasp hold of them,
as it were. For if the insights that we gained earlier are correct,
15 then, I say, further consequences soon ensue. Moreover, it has now
become entirely clear that and why objective science, no matter | VII, 68/69
how exact it may be, is not yet philosophy in the sense of the Pla-
tonic idea, i.e., is not a science that can give us final answers and that
is capable of justifying itself in an absolute sense. Objective science,
20 even a purely rational science such as mathematics, is not capable
of this, not in a single one of its propositions, no matter how self-
evident. Only when the rationality of straightforward research is,
though not contested, yet questioned as to its fundamental sense, as
to the essence (potentiality) of its achievement, and that rationality
25 is then attained which springs from the study of the transcendental
achievements of cognition, only when every confusion and misin-
terpretation that stems from a failure to understand the essential
relations between objective being, objective truth, and cognizing-
achieving consciousness have been swept aside through the positive
30 clarifications of transcendental science—only then can a philosophy
arise.
What is at issue here are by no means merely some insignificant
clarifications that could be added on to the objective sciences as
though they fundamentally did not much pertain to them. As long
35 as the sense of objectivity existing for itself, as a sense that could
only be derived from cognizing consciousness, is unclear and enig-
matic, the sense of the universe pregiven in naive self-evidence, and
thus ultimately the sense of all the realities and truths known in the
 72 part one · section one · chapter four

objective sciences, remains unclear. Where obscurity holds sway,

countersense cannot be far off. In fact, the rationality of even the
most perfect of the objective sciences, including mathematics, did
not prevent the emergence of a plethora of absurd theories, theo-
5 ries that over the course of the ages inconsistently clung to their
results and which have their source entirely in transcendental mis-
understandings. Already the skeptical negations included as their
correlate a nonsensical position pertaining to the universe of know-
able reality, viz., solipsism: [the view that] the universe reduces to
10 me myself; that I am alone; that everything else is a mere subjective
fiction within me; that the best I can have is knowledge of myself.
But even those who respect and approve of objective science fall
prey to ever new absurd theories, be they materialisms, idealisms of
one or another sort, psychomonisms, Platonizing realisms, or what
15 have you. | VII, 69/70
The fact that we need and search for a metaphysics beyond
physics, and similarly with every other science, has its source, in
the main at any rate, in the fact that objective theories and sci-
ences, which otherwise pursue their own methodological paths, are
20 bound up with transcendental interpretations and misinterpreta-
tions, which often enough lead their own methods astray in the end.
Should it be the case, however, that there is a necessary gradation in
legitimate scientific knowledge according to which there is, above a
substratum of sciences, a higher science with the title “metaphysics”
25 that has the task of addressing certain supreme and ultimate ques-
tions, of whichever sort they may be, then we can be certain from the
very start of at least this much, that such a metaphysics (however
it may be conceived), if it really is destined to be a science of the
ultimate things and an absolutely grounded science, requires the
30 science of transcendental subjectivity, and that ⟨it⟩ cannot ground,
or contribute any presuppositions to, the latter. And what goes for
this goes for every science.
 the historical beginnings 73

Lecture 11: ⟨First Real Overview of Transcendental Science.

Transition from the Cartesian Meditations to Locke⟩

A science is not permitted to have any unsolved or even unasked

questions upon the answering of which depend the sense and cogni-
5 tive value of all its results, beginning with the first and most primitive,
and along with these the sense of the entire being that it claims to
know. These questions, however, are the transcendental questions,
and already for this reason they are of such an eminent sort that they
must precede all objective, all non-transcendental questions; and so,
10 too, must the science of transcendental subjectivity precede all the
other, the objective sciences—“preceding” here not of course in the
sense of an historical genesis, but rather of one that is prescribed by
the idea of philosophy, i.e., the necessary idea of the most genuine
and most rigorous science. For what such a science strives for is no
15 more and no less than actually to fulfill its sense as science; and
that means that it will not allow itself to count as a science as long
as it does not understand itself, its methods and results, as long, in
other words, as it is still in a condition of continually speaking and
proposing | theories about matters whose fundamental sense it fails VII, 70/71
20 to understand.
Our claim here, therefore, is in no way merely that it is the func-
tion of transcendental science to keep at a distance from all the
sciences (and in a reflective turning-back of those sciences them-
selves) certain unpleasant misinterpretations that could adhere to
25 their method or to the sense of the objective being cognized in
them. Indeed, that would almost be like saying that by firmly affix-
ing blinders that blocked from view everything transcendental or
by scrupulously and cleverly focusing on those factual connections
that are revealed in a straightforward regard and with self-evidence
30 while rigorously avoiding all concepts and thoughts stemming from
any consideration of cognizing, constituting consciousness one could
already establish a fully rigorous, fully sufficient science. But the
absence of misinterpretations does not yet entail the gaining of cor-
rect ones, and unasked questions, and these perhaps most pressingly
35 of all, are also unanswered questions.
Perhaps wearing transcendental blinders is at times a useful, even
a necessary aid for achieving, in objective regard, the great results
 74 part one · section one · chapter four

of scientific theory, i.e., of objective scientific theory. If, however,

these mental blinders “grow on,” as it were, and become perma-
nently attached, if ignoring the transcendental becomes a habitual
blindness, then the advantage of avoiding misinterpretations is pur-
5 chased at a very high price. For now all interpretation is invalidated,
including the interpretation that must be carried out if we are to
know how it really and ultimately is with the world and what kind of
practical-ethical responses the world ultimately demands from us.
In actual fact, it is in no way the case that in relating the world that
10 simply exists for us in naive experiential positing back to cognizing
subjectivity (especially when the latter is seen in Cartesian fashion
as pure subjectivity) we will find nothing to say about true being and
its absolute sense. Leibniz, in the ingenious aperçu of his doctrine
of monads, held that in their ultimate, true being, all entities are
15 reducible to monads, which are nothing other than Cartesian Egos.
In the end it could be that a view of the world grounded in transcen-
dental philosophy would demand precisely such an interpretation,
or a similar one, | as an absolute necessity. And thus we might be VII, 71/72
justified in bringing a transcendental consideration of knowledge
20 into intimate connection with metaphysics—just as ultimate, abso-
lutely grounded, i.e., transcendental science must eo ipso accomplish
the task of leading us, with its clarification of the sense of being, to
ultimate answers about being.
Now that we have traversed the horizon of the philosophical
25 problematic that has opened up before us from out of the Cartesian
Ego Cogito, and which at the same time has brought out the full
implications of the motivation of skepticism, let us now again turn
back to Descartes, that great beginner of modernity.
Here we must unfortunately note that he knew nothing of this
30 great problematic, though it lay within his horizon, ready to be
grasped. He had no inkling of the necessity and the idea of a tran-
scendental science of consciousness, a transcendental Egology, as
we might also call it: he, who has the eternal glory, through the dis-
covery of the transcendental Ego, of having unearthed the theme
35 and, in the diverse formations of the life of pure consciousness, the
domain of work for such a science.
To be sure, the awareness driving him of the insufficiency of all
previous science and of the necessity of an absolute science secured
 the historical beginnings 75

against every possible skepticism issues in an extensive and highly

impressive train of thought and system, but from the start it does not
give rise to the meditations that were demanded here or to a system
that could have anticipated the future philosophy at least in its style.
5 He did not offer meditations that would have clarified the inmost
sense of the problematic awakened by skepticism (as a transcen-
dental problematic) and the inmost sense of the dogmatic naiveté
of objective science and, finally, the inmost sense of a fully sufficient
science—meditations that would have sketched the necessary path
10 to this science as transcendental. Descartes is the genuine beginner
of philosophy, of philosophy itself, true philosophy, but only in the
beginning of the beginning. For it is only the beginning of his med-
itations, which culminates in the Ego Cogito, that despite its still
naive and crude train of thought already predelineates the necessary
15 style which is classic for the meditationes de prima philosophia. I
said, “despite | a still naive and crude train of thought”: for instead VII, 72/73
of an ultimately clear insight into what is at work here, what holds
sway in these meditations is, instead, the mere instinct of a great
genius.
20 Descartes remained standing before the entrance gate, which he
had opened up, of transcendental philosophy, the only truly radi-
cal philosophy; he did not go down the path into the never before
entered, but still very much to be entered, “realm of the mothers.”a
His philosophical radicalism failed him. His conviction that it was
25 necessary to go back to the primal sources of all knowledge in tran-
scendental subjectivity did not bear the proper fruit for him and
in his successors, precisely because he was unable to satisfy the
deeper sense of such radicalism. He misunderstands his own good
beginning, because he does not push his clarifying reflection to its
30 fulfilling end. For this reason he soon runs up against problems that
he otherwise would have regarded as countersensical. Precisely this
hangs together with all that great mischief that Descartes, along with
new and beneficial impulses, has brought upon modern philosophy.
His obscurities, his bogus problems, his erroneous two-substance
35 doctrine erected on the basis of a no less erroneous grounding of

a“Reich der Mütter.” The phrase alludes to Goethe’s Faust II. Goethe’s own reference
is to the “mothers of knowledge” in Greek mythology.—Trans.
 76 part one · section one · chapter four

the mathematical sciences, determine as well as mislead the future.

So little does Descartes become the founder of a genuinely tran-
scendental philosophy built on the transcendental ground of the
Ego Cogito that he remains altogether ensnared in the objectivistic
5 prejudice. The entire apparatus of his philosophically meditating
methodology ultimately serves the purpose of saving the objective
world, the substrate of the objective sciences, and these sciences
themselves, from the attacks of skepticism. In particular his aim was
to accord to mathematics and the mathematical natural sciences, in
10 the form and method in which they were developing, the right of
absolute validity and the role of a prototype for all genuine sciences.
The pure Ego that he discovered is for him nothing but the pure
soul—that tag-end of the objective world that alone is given to every
knower in absolute indubitability and immediacy—from which the
15 rest of the world is supposed to be secured by means of inference.
Precisely because he never understood the actual transcendental
problematic, which he does nevertheless stumble upon with the | VII, 73/74
problem of evidence, he never sees the countersense of this entire
conception and the theory of evidence grounding it. He does not
20 see the countersense of the concept of evidence as a criterion, as a
mere index of truth, and the countersense of any proof that would
attempt in turn to secure the legitimacy of this indication. And he
does not see the countersense of all those inferences that would
allegedly take us from the transcendental sphere, from the pure
25 Ego, into the objective sphere. As a sinister inheritance this coun-
tersense runs through modernity in the form of all those theories
propounding a transcendental “realism,” and similarly the other
countersensical motives are carried into the future. The basic objec-
tivistic attitude of the Cartesian philosophy and the entire style of its
30 manner of founding sciences gave all the new exact sciences, and all
the other positive sciences striving after their ideal, a seeming right
to take themselves as absolute sciences, and ultimately to oppose
themselves, as originally autonomous sciences, to philosophy. This
objectivistic tendency required the development of psychologistic
35 and naturalistic theories of reason, under whose hidden counter-
sense the centuries then had to labor.
The situation had a certain resemblance to that of post-Platonic
antiquity, in which we without doubt can already speak of psychol-
 the historical beginnings 77

ogism and naturalism. Here, as later, these words designate utterly

erroneous theories of reason that spring from a conflation of tran-
scendental with psychological or biological-scientific questions. In
antiquity, Plato is the beginner who, with one eye on skepticism,
5 radically calls into question the possibility of knowledge and medi-
tates on the positive solution to this question, attempting under the
title “dialectics” its first outlines. But already by the time of Aris-
totle, as we showed, the vigor of this radicalism weakens under the
impression of the objective sciences, which were just then beginning
10 to show positive results and which, because they were so impressive,
did not foster the inclination to reflect seriously upon the depths of
the skeptical problematic. And accordingly one rarely notices the
psychologism hidden in ancient logic and ethics.
In the modern period, I said, things are somewhat similar. The | VII, 74/75
15 Cartesian radicalism, not penetrating deeply enough, finds no serious
following, since the sciences develop so splendidly and autono-
mously in their own methods. But so momentously has the problem
of knowledge—again, as in antiquity—been set into motion that it
could not disappear vis-à-vis the positive sciences, and again and
20 again attracts interest, and necessarily so. As before, the theoretical
treatments of this problem are worked out in psychologistic and
naturalistic terms.
Of particular significance for the fate of the subsequent devel-
opment is Locke’s Essay Concerning Human Understanding, the
25 foundational work of modern sensualistic psychology based on
inner experience and at the same time the foundational work of epis-
temological psychologism. A curious and noteworthy shift occurs
here. There is no more serious talk of a radical philosophy, of a
systematic grounding of a science built upon absolutely certain
30 foundations, of a science that at the outset would be radically called
into question. The world is firmly established, and so, in princi-
ple, is the possibility of an objective science. What is called for now,
however, is to study the instrument of this science, the human under-
standing, in order to promote its advance. What, for Locke, must
35 thereby be taken as the obvious and concrete theme of investigation
is nothing other than the Cartesian Ego, only now, of course, taken
in a naturally objective manner as the human soul purely in itself,
as our human spirit as it discloses itself in self-evident inner experi-
 78 part one · section one · chapter four

ence. If Descartes failed to make the Ego Cogito the theme of an

independent science—a failure that was fatal enough, given his rad-
ical grounding of knowledge—then Locke’s original contribution is
that he does just this, except that, operating entirely from within the
5 naturalistic perspective, his Ego is the soul in the pregiven world.
What Locke strives for is not psychology in the full sense of
the term—he explicitly excludes all psychophysical or, as he terms
them, “physical” considerations of the mind—but a discipline that
finds its place within a complete, encompassing psychology. For
10 the soul belongs to the world as the soul of its body and is hence
bound up in the nexus of psychophysical causality; and to investi-
gate it both according to its interiority and according to the causal,
external | connections that are governed by the universally binding VII, 75/76
laws of causality is the task of a full psychology. Yet Locke wants to
15 give a mere story of the soul; he wants to study the soul in its own
inner being and purely on the basis of inner experience in a merely
“historical” manner. This comparison with the historical indicates
what is at issue here is a descriptive consideration of pure mental
interiority, and more precisely a systematic description of mental
20 development, starting from the first awakening of mental life. And
yet this still does not characterize what he is actually aiming at, for
on the other hand, the title Essay concerning Human Understand-
ing indicates that it is the development of the understanding, of
the cognitive faculty, that is Locke’s true interest. Precisely in this
25 manner Locke wants—and this is the actual topic of the work—to
understand the essence, possibility, reach, scope and limits on the
validity of knowledge and all the types of knowledge that can be
descriptively distinguished; and furthermore, he wants to submit to
clarification the essence, basic types and legitimate spheres of pos-
30 sible and justified sciences and of the methods that are constitutive
for them, and, with the aid of these methods, to obtain norms that
will guide man as an intelligent creature in his scientific activity.
He has something similar in mind with respect to human ethical
behavior and its normative regulation.
35 Locke does not see that the epistemological problems of possible
validity, conceived in their purity and fundamentally, are incom-
patible with the objectivism of his method, that these problems
demand eo ipso that the universe of objectivity be radically called
 the historical beginnings 79

into question—as Descartes had already done—and that one remain

exclusively on the terrain of pure consciousness. And he certainly
does not see what eluded Descartes and what caused him to fall
short of a true transcendental science, viz., that the real task here
5 is systematically to investigate consciousness as consciousness of
something, particularly with respect to the exceptional conscious
connections in which, for the knower, consciousness originally in its
own nexus generates the self-having and self-confirmation of some-
thing objective | under the titles “self-evidence” and “self-evident VII, 76/77
10 justification.” He does not see that true objectivity is something
that can only acquire a sense and an original realizing confirmation
in consciousness, or that “true being” points for the subject to an
immanent teleology that can be understood intuitively according to
its essential traits and laws, and that it is precisely this that needs to
15 be accomplished here.
 ⟨Section Two VII, 78
The Elements of Locke’s Attempt at an
Egology and its Enduring Problematic⟩

⟨Chapter One
5 The Fundamental Limitation of Locke’s
Sphere of Vision and its Reasons⟩

Lecture 12: ⟨The Naive Dogmatism of Objectivism⟩

We can also express what we said at the end of last lecture in the
following manner. Locke did not see the radical problem of cog-
10 nition raised by ancient skepticism, and so this problem, naturally
enough, is not the topic of his Essay. And yet the Essay purports
to be a theory of the understanding, an epistemology—indeed an
epistemology that is supposed to bring to an end the perpetual dis-
putes of metaphysics, and to complete and perfect all the sciences
15 through a clarification of the true meaning of their achievements
and of the ultimate source of their basic concepts and methods. The
focus here is on what is fundamental, both on what the sciences in
general and as such have in common and on what determines the
differences between essentially distinct types of sciences, such as
20 the difference between empirical and purely rational sciences.
If Descartes, in his quest for a true and genuine philosophy as a
system of absolutely grounded, absolutely self-justifying sciences,
hit upon the problems of cognition, and if he at least called for a
theory of the understanding that should precede all genuine science,
25 it was precisely Locke who intended to actually develop such a the-
ory, and indeed exactly for these purposes. And yet Locke is not the
rightful heir to the Cartesian spirit, and he | did not take up the most VII, 78/79
valuable impulse that lay in the Meditations. To be sure, we also
found it necessary to reproach Descartes for the fact that, despite
30 having hit upon the transcendental problem of cognition, he failed
to see it—misunderstood it—which was why his project of a radi-

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S. Luft, T. M. Naberhaus (translators), First Philosophy, Husserliana: Edmund
Husserl – Collected Works 14, https://doi.org/10.1007/978-94-024-1597-1_5
 the fundamental limitation 81

cally grounded universal science or philosophy had to fail. Instead

of [developing] a transcendental Egology and the genuine transcen-
dental theory of cognition contained within it, he goes down the
erroneous path of a theological epistemology and a dogmatic meta-
5 physics. But Locke, too, abandons the greatness and significance of
the Cartesian beginning, and therewith precisely the original source
of that immediate motivation which at any time could have led to
him to cross over to a better ascent, to a philosophy, and first of all
to a transcendental theory of cognition.
10 Instead of beginning, as Descartes did, by putting all the sciences,
and the empirical world itself, in question, Locke, utterly naively,
presupposes the validity of the new objective sciences, not to men-
tion that he takes for granted the existence of the experienced world.
He does not see the countersense and circularity contained in his
15 and every similar theory of cognition. It is now of crucial impor-
tance to convince ourselves fully of this. The main issue treated in
the epistemological writings after Locke may be characterized in a
preliminary fashion, using an indeterminately general expression,
as “clarification of objective cognition as such.” “Cognition” is here
20 an at first quite general title designating all the diverse manners
of the subjective consciousness of something objective, in which
the Ego in question experiences precisely that which it in general
expresses by saying, “I am conscious of something objective” and
which it designates, according to the circumstances, with the partic-
25 ular expressions “I perceive things, human beings, and the like”; “I
remember them or expect them”; “I think of them vaguely”; “I do
all such things in certainty or uncertainty”; “I am conscious of them
as mere possibilities” or “I surmise that they are here or there” or
“I was certain and am now becoming doubtful or have concluded
30 with the conviction of their non-being.” Belonging here as well, of
course, are all the | predicative (conceptual), and in particular the VII, 79/80
theoretico-scientific, acts of judgment.
Standing opposed to every such consciousness of something,
which in the broadest sense is called a “supposing,”a with this or that
35 sense and in these or those modes of certainty, is mere phantasizing
or imagining, which is not an actual supposing but rather precisely

a ein “Vermeinen”.
 82 part one · section two · chapter one

a phantasizing-oneself-into a supposing.a This, too, belongs to the

sphere designated by the title “cognition,” and does so for reasons
easily seen, which we do not need to discuss here. To achieve cog-
nition in this sphere, that is, precisely to be conscious of anything
5 objective at all in this or that special mode of consciousness, does
not entail having this consciousness itself in one’s current cognitive
reach. It entails being occupied with the object in question as a
theme, not having the consciousness of the object as a theme. Thus
the task of clarifying cognition—or, more precisely, of clarifying
10 cognitive experience—has its source and its sense in the becoming
aware of this [consciousness].b In normal cognition, which directs
itself toward objects straightforwardly, these objects may be known
and cognized on different levels and may attain their clarity, their
self-evidence; but the cognizing activity itself, as a subjective expe-
15 rience and in all the changing subjective modes in which the object
becomes precisely an object for us, remains thereby uncognized,
unclear.
But the particular aim of epistemology, building on the founda-
tion of a general study of cognitive formations in this widest sense,
20 is to clarify that particular cognitive activity which is found in cog-
nitive achievements in the pregnant sense. Supposing in general,
consciousness in general, of whatever kind or particular form, is sub-
ject to a possible teleological appraisal. It either contains from the
start or can incorporate into itself an Ego’s directing itself toward
25 a telos, toward the object itself in its true being and being-thus.
We have to distinguish here between supposed cognition (as act of
meaningc in general) and cognition in the pregnant sense, which is
to say that kind of cognition (that privileged type of meaning-act) in
which the cognizing agent has the consciousness of the goal having
30 been attained. In connection with this, there belong to the class of
mere beliefs,d in the form of a merely aiming (merely intending)
consciousness, transitional forms of consciousness: verifications and
their negative counterparts, | refutations. A unitary consciousness, a VII, 80/81

aMeinen b das Dessen-innewerden zu sein. This sentence is linguistically opaque in

the original. What Husserl means to say, presumably, is that it is the task of transcen-
dental epistemology to become of aware of the subjective side of being consciously
aware of something.—Trans. c Meinen d Meinungen
 the fundamental limitation 83

cognitive path, converts a mere aiming into a fulfilling aiming or, in

the contrary case, into a different terminal consciousness in which
something self-grasped, an attained goal, emerges to contradict the
previous aiming supposition, which in turn “annuls” itself. Such spe-
5 cial processes of cognizing in the pregnant sense, these teleological
processes of rational achievement, are also, in their natural occur-
rence, hidden, unknowna and not themselves cognized.b They are
in need of a clarifying explication, of a reflection directed toward
them thematically that brings them to a clear self-grasping; and they
10 are in need of a systematically cognizing investigation focusing on
them so that one can understand what this cognizing achieving of
something objective actually is and how it is capable of receiving
something objective within itself by directing itself toward it—or,
alternatively, how something objective could be understood now as
15 merely supposed, now as truly existing, as an attained goal that is
always capable of being attained anew.
For instance, it is puzzling how, in our external experience, a
stream of subjective lived experience that forms a constant stratum
of our waking conscious life, this very achievement comes about,
20 an achievement that enables one to say, “I continually experience a
spatiotemporal nature,” “I experience these and those things,” etc.
In each such experience there resides the belief, “There is a thing,
something objective, with these and those qualities, changing this
way and that, affecting that other thing there, etc.” In the experi-
25 ence itself there lies the fact that the thing there, in all its subjective
changes, is one and the same objective entity—that it, upon entering
into our experience, has not suddenly come into being, that it exists
and will continue to exist in and of itself even when I “look away,”
etc. Should one ask how what exists in and of itself can itself be
30 given to me, grasped by me, in my subjective experiencing, how
it can belong to me precisely as something experienced, then the
question reveals the fact that it is unclear and enigmatic what expe-
rience in itself is and how it can hold something objective in itself,
how it makes entities that exist in themselves conscious to itself and

aunbekannt b erkannt. Husserl here is alluding to the Hegelian distinction between

the terms bekannt and erkannt, just as his use of the aufheben (“annul”) in the
previous sentence has Hegelian resonances.—Trans.
 84 part one · section two · chapter one

authenticates them in consciousness. This means, however, that in

the act of experience, what is experienced becomes known while the
act of experience itself, the essence and the sense of the experiencing
achievement, does not. Yet this is completely understandable, since
5 subjective life, which we call lived experience, has been concealed in
its peculiar essence and has never been investigated. The same goes
for the | diverse subjective lived experiences in which theoretical VII, 81/82
thought is carried out. Forming concepts on the basis of experiences,
judging predicatively, we form propositions as theoretical insights,
10 combining them into ever higher forms. What we obtain in this way
we call truths about the truly existing objects, and we are convinced
that these truths, which have been formed in our subjective activity,
are valid “in themselves,” much as, through a continuous unanimity
of experiential verification, we take experienced objects to exist in
15 themselves. Again, what is needed is a clarifying investigation that
is predicatively directed at our cognizing life and its achievements,
in order to make intelligible to ourselves for the first time what is
actually achieved in the immanence of this cognizing life as a sup-
posed and attained theoretical truth, or, alternatively, as objective
20 being, as the substrate of a theoretically true determination.
Having made clear to ourselves what the aim of all epistemolog-
ical inquiry is, what the obscurities are that attach in fundamental
generality to objective cognition, and what the nature of the epis-
temological task is of transforming these obscurities, in this very
25 generality, into theoretically intelligible and clear insights—[having
done all this] it must now likewise be fully clear and certain to us
that in a theory of knowledge every appeal to what is pretheo-
retically given in objective experience and every premise drawn
from the objective sciences is inadmissible. Any such appeal would
30 plainly amount to a countersensical metábasis.The universal subject
of epistemology, the theory of cognizing “reason,” encompasses
every objectivity as the cognized objectivity of a possible cogni-
tion, and yet no objectivity in particular. To wrest objectivity from
experience, or even from theoretical thought, and to increase one’s
35 cognitive stock by means of what has been obtained—to do this
is to advance, in a naive-natural manner, from processes of taking
notice of something, from conceptual judgments and insights, to
new judgments and insights, and ultimately to theories and sciences.
 the fundamental limitation 85

But it is just this which is an enigma, and it is so at every step. What

has been done, the deed, is “there” in every such step; it alone is
in view, is the “theme,” while the conscious life and achievement
in which the doing itself consists are precisely lived and not made
5 thematic. To bring | this into view in an experiencing and theorizing VII, 82/83
manner and to begin work on it—to bring this life, which in active
living is unseen and therefore obscure, to intelligibility, to theoreti-
cal articulation—this indeed is the new problematic vis-à-vis each
and every problem that emerges in the natural orientation toward
10 objectivity. It is therefore clear that to carry out objective, “positive”
science is something thoroughly and radically different from the task
of making understandable, within the confines of pure subjectivity,
how every conscious having, taking notice, and gaining of objectiv-
ity, but also every conscious supposing and attaining of predicative
15 truths and theories, is a purely subjective achievement. This radi-
cal and unbridgeable gulf would obviously exist even if skeptical
motives had never arisen from out of the first, confused awareness
and not-yet-understanding of subjectivity, of that in which what is
objective takes shape for the cognizing agent—motives that tend
20 to deny the existence of a transcendent world, or at least hold it to
be unknowable, and that thereby cast doubt on the possibility of a
science of objective being. If this is done, it becomes all the more
plain that, wherever the world has been called into question as to
its existence or cognizability while at the same time the conscious-
25 ness of that world remains unaffected, no objective being and no
premises of objective science can be presupposed, especially not
in investigations that aim to counter skepticism through a clarifi-
cation of the sense belonging to objectivity and to the cognition of
objectivity that is carried out solely in consciousness.
30 If Locke wanted what he and all the epistemologists who fol-
lowed him undoubtedly wanted, namely, to lay bare the general
essence of cognitive achievement; if, in order to obtain fundamental
norms for cognizing activity, he wanted what was incomplete to be
completed so that genuine science, science based on fundamental
35 self-responsibility, could become possible for the first time; then he
needed to bring the sense of his enterprise to unshakable clarity
and to hold it there—in unshakable clarity, that is, concerning what
the question of the essence, achievement or validity of cognition
 86 part one · section two · chapter one

actually means in this context. He needed to see that the proper

achievement of cognition, of genuine, so-called rational cognition, is
nothing less than the successful constitution of objectivities of every
shape and form—of true being, true propositions, true theories | and VII, 83/84
5 sciences—for the cognizing agent. It was necessary to see and hold
radically in one’s grasp the fact that that objectivity, as something
that is attainable in subjectivity, can have its site nowhere else than
in the domain of consciousness itself (that of actual and possible
consciousness) and that it makes no sense to posit this objectivity as
10 existing outside of all possible consciousness, as something toward
which consciousness, through, say, depiction or indication, could
direct itself. As if that toward which consciousness directs itself,
even a depicting or an indicating consciousness, could authenticate
itself anywhere else but in consciousness, and as if this self-directing
15 actualized itself in any other way than in syntheses of fulfilling iden-
tification! One needs to see above all that everything that is simply
and evidently pregiven as existing is only given this way as some-
thing experienced in experiencing acts and that it only receives its
sense and validity through them.
20 Since the Cartesian Cogito had already been discovered, hav-
ing as its momentous foundation a world and a science that had
been called into question in a general manner, all of this, one might
assume, could easily have been seen with the help of a little deep-
ening of one’s reflection. But the tendency to fall back into the
25 naive-natural mode of thought is too strong; and if a Cartesian rad-
icalism was inadequate here, how much more inadequate would the
approach of Locke be, to whom something like radicalism was from
the start so alien? Already the fact that he, uncomprehendingly,
abandons the Cartesian beginning, this actual beginning of an over-
30 coming of naive dogmatism, and mires himself utterly in naiveté
made it extraordinarily difficult for future thinkers to work through
to that basic insight upon which every beginning of an epistemol-
ogy that is to be free of countersense, and hence also of philosophy,
depends, namely, the insight into the pure sense of the question itself.
35 Steadfastly persisting in his dogmatic attitude, Locke certainly
intends to solve the fundamental problems of the understanding, of
reason; he then takes for granted that these are psychological prob-
lems. The grounding of genuine objective science and philosophy is
 the fundamental limitation 87

carried out on the foundation of a science that is itself objective:

psychology. As a matter of course psychology presents itself, for
someone who is naturally oriented, as the science within which the
essence and the norms of genuine cognition and scientific method
5 are to be investigated. | Under Locke’s influence, problems that are VII, 84/85
fundamentally distinct thus come throughout the entire modern
period to be lumped together, a circumstance that is reflected in the
double sense of the terms “epistemology” and “theory of reason.”
Although these problems are fundamentally distinct, they have an
10 inner essential connection; and it fell to the philosophical develop-
ments that followed to distinguish these two tasks and, on the other
side, to put them into relation with one another understandingly—
if, that is, in the jumble of competing philosophies the one true and
genuine philosophy was ever to emerge. For the terms epistemology
15 and theory of the understanding, of reason can signify, and signify
rightly, a psychology of human cognition or of human reason as a
faculty of the human psyche that is one component of the entire
nexus of human psychic life, just as the psychology of cognition is
one component of a complete psychology. On the other hand, these
20 same words can also signify a transcendental theory of cognition
and reason. For such a theory, no psychology can serve as a home,
as a site of available premises; rather, every psychology, like every
objective science and every ontic region belonging to it, would be
problematic, indeed would be part of the problem.
25 However fateful this confusion might have been for the times
to come and however long it barred the way to a genuine theory
of reason, it was not able to deflect the developmental direction of
modern philosophy completely. Indeed, in discussing the distinction
between the two sides of this problematic a moment ago, I already
30 touched on their inner connection. A confusion that runs through
the millennia, in which the problems are always treated solely as
glittering or squinting two-sidedly, must of course have its causes in
internal relations and essential connections, and these had to have
their effect once the interest in epistemology had attained such vital-
35 ity; they had to open up possibilities for making transitions from
psychology to the transcendental problematic. Amid all the false
interpretations and ambiguities there lay in posse, in the naiveté of
the objective psychological method, valuable impulses growing out
 88 part one · section two · chapter one

of these essential connections, and therewith valuable impetuses

toward the future. | And so, to the end of describing the motivation VII, 85/86
that spurs [philosophy’s] future development and drives it toward
the grounding of a transcendental theory of the understanding and
5 philosophy, we have every reason to speak still further about Locke.
Indeed, in a certain way this psychologism was an advance,
namely, as a reaction against Cartesian Platonism and the Platonism
of the Cambridge School, which professed the doctrine of ideae
innatae. No doubt this doctrine, too, should be characterized as psy-
10 chologism, more precisely as theological psychologism. What is in
question here epistemologically is the entirely singular status of
certain basic concepts and of the propositions associated with them
as axiomatic principles for all the sciences, as those propositions
which alone are in a position to serve as the fundamental norms by
15 which all scientific theory or, alternatively, all theorizing activity, is
quite fundamentally bound. Included among these, of course, are
all the basic concepts of logic but also those of formal mathematics,
and of ethics as well. For it is obvious that the relation in which
the basic concepts and principles of ethics stand vis-à-vis the entire
20 conduct of life is analogous to that in which logical concepts stand
relative to the achievements of science: they present themselves
as absolutely valid fundamental norms to which all rational praxis
must adhere. Accordingly, with respect to these basic concepts and
principles parallel questions arise for a theory of practical reason.
25 Everyone subjectively appropriates these fundamental assets for
himself and, in apodictic evidence, grasps their absolute author-
ity.a According to theological psychologism, however, the ultimate
source of the absolute, supersubjective authority that articulates
itself in apodictic evidences is—God, who implanted them in every
30 soul originally. Thus, [this view is] a theologico-psychological clarifi-
cation of the supersubjective validity of the fundamental elements
of every theory or, alternatively, of all rational praxis.
Locke’s reaction to this doctrine, which in Descartes is connected
with the aforementioned theological doctrine of self-evidence,
35 occurs in the famous first book of his Essay, which exerted such a
great influence in its time. What he now sets up in opposition to this

a Recht
 the fundamental limitation 89

theological psychologism is a new, naturalistic psychologism. His

psychology and psychological grounding of epistemology exclude
all theological premises; like the new natural science, it is a science
based purely on | experience or, more precisely, a purely inductive VII, 86/87
5 science of facts.
Yet it is, as we already know, a psychology with particular lim-
its, one whose exclusive purpose was supposed to be to solve the
problems of cognizing and practical reason and which for that rea-
son renounced all psychophysical questions—a psychology, that is,
10 carried out purely on the basis of inner experience. Therein lay a
momentous theme inasmuch as it plainly was palpable to Locke
(and even more so to his readers, thanks to his concrete expositions)
that when it came to the problems of cognition, only a descriptive
method would do. It had become palpable that a solution to the
15 problems of cognition, and ultimately to the problems of rational
validity, could, according to their sense, be obtained only on the
basis of a directly intuitive inspection of the cognitive phenomena
themselves, and that these solutions would therefore have to be
found in the sphere of the Cartesian Ego Cogito, on the indubitable
20 terrain of the self-givenness of cognitive lived experiences for the
cognizing agent. Indeed, wherever actual and possible validity of
any type of objective cognition is called into question and subject to
critique, it is cognizing life itself that is, according to its actual and
possible existence, an unquestionable fact, as what is presupposed
25 in every critical question and which in this sense is indubitable and
at all times immediately accessible for reflective inspection. How-
ever much the Ego Cogito may have been objectivistically—that is,
anthropologico-psychologically—misinterpreted by Locke, it was
nevertheless a great advance when he made the attempt, passed
30 over by Descartes, to work out a pure Egology, albeit in a psycho-
logical inversion and misinterpretation, that is, as a psychological
Egology, as a kind of history of human interiority.
 90 part one · section two · chapter one

Lecture 13: ⟨The Prejudices of Empiricism. Psychologism in

Epistemology⟩

And indeed, had Locke ever actually arrived at the descriptions

that are called for methodologically (descriptions, that is, of the
5 immanently intuitive constituents of consciousness carried out by
an Ego reflecting on itself and describing itself in pure inwardness);
had he arrived at a genuine elementary analysis of conscious life
and a genuine exhibition of its manner of construction from the
bottom up; then this achievement would have been | of definitive VII, 87/88
10 significance not only for a genuine psychology but also for a tran-
scendental Egology. The essential content of these descriptions,
once a clarification of the misinterpretations had been carried out
and the ensuing adjustments had been made, would have been of
benefit to the transcendental science.
15 What was lacking here, characterized more precisely, lies in sev-
eral different directions. One of these concerns the basic inadequacy
of the empirico-inductive approach.This new psychology, as it comes
into being through Descartes himself and also through his contem-
porary Hobbes, constitutes itself as a purely inductive science, one
20 formed after the model of the new natural science—as a “natural
science” of the psyche, we could say. This it also remains, even if for
certain philosophical purposes it was insisted that it be elaborated
as a purely descriptive natural history of psychic life carried out
within the bounds of inner experience—which is just what Locke
25 did, and for the first time.
But now one has to consider that as a doctrine of principles—
indeed as a doctrine of the most fundamental principles conceiv-
able—the theory of reason, like the analytical logic with which it
emerged historically (the two theories having been unclearly inter-
30 twined), eo ipso had to become, according to its own sense, an a
priori theory in the original Platonic sense of a science of ideas
drawing from eidetic intuition. Certainly there is, in addition to this,
an empirical theory of the understanding and an empirical typology
of the human understanding, whether concerned quite generally
35 with the empirical species “human being” or, in particular types,
with races, peoples, eras, social classes, individuals, stages of life, or
the like. These types can be investigated descriptively and induc-
 the fundamental limitation 91

tively in empirical fashion, and indeed benefit can potentially be

derived from such researches: for purposes of individual education,
national education, and the like. But when one speaks in this way
of understanding or the lack of it, of greater or lesser intellectual
5 achievements, of typical errors, and so on, there stands behind—or
above—everything, as that which determines sense and regulates
norms, a pure logic; and, for the most profound and ultimate under-
standing of such achievements, which stem from an achieving that
is carried out, unrecognized, in conscious life, there stands together
10 with this pure logic a transcendental theory, one that, as clarifying
the fundamental essence, is a priori.
If one discerns a difficulty in the fact that clarification of the
essence of a priori cognition is itself part of the | universal task of VII, 88/89
such a theory—just as much as, on the other side, clarification of the
15 essence of empirical cognition as such belongs to it—and if one at
length finds a general difficulty in the way that any epistemology that
is conceived of in the fullest universality is burdened by a reflexive
relatedness to itself, then one can nevertheless see, right from the
start, at least this much: that if such an epistemology is to be under-
20 taken at all, it can only be done in the form of, and with intention of
being, a science of ideas, a purely rational science of the essence of
cognizing subjectivity and its possible achievements. All the same, it
is conceivable that someone might take himself to be carrying out
empirical cognition—for example, [in] cognitive psychology—and
25 in truth be obtaining a priori necessary cognition. Thus there is, in
our positivistic age, no shortage of mathematicians who, reflecting
unclearly on activities of theirs that are clear, succumb to fashion-
able theories and hold their purely a priori cognitions, which de
facto they have grasped with insight in pure generality and necessity,
30 to be empirical.
It was in this sense that I said that Locke’s immanent descrip-
tions could very well have been fruitful epistemologically, even
despite the misinterpretation of their fundamental sense. And this
is what in fact would have happened, had Locke actually carried
35 out the methodologically correct analyses of consciousness—had
he, in purely maintained inner experience and inner imagination,
subjected the concrete structures of the actual and possible imma-
nent lived experiences offering themselves there to a systematic
 92 part one · section two · chapter one

elementary analysis, thereby producing—while making sure to form

his concepts carefully and to observe terminological rigor—exact
descriptions. But these descriptions were not to be carried out,
either by Locke or by any other psychologists or psychological
5 epistemologists.
This is certainly one of the most curious facts in the history
of the sciences. That theoretical explanations concerning infini-
ties of mathematical form (mathematical manifolds), explanations
that can only be achieved by means of highly complex and mul-
10 tilayered, highly elaborate conceptual formations and deductive
theories—that such explanations are very hard to bring off is not
astonishing. But what could be methodologically simpler and easier
than description! To be sure, in the task of mastering | vast regions VII, 89/90
of the world—which, as in the case of the natural-historical regions,
15 overabounds in exceedingly complicated structures—the system-
atics of description, too, present difficulties for the scientific mind.
But in addition to all that, what is in question here are objective
descriptions, each of which, in the task of ascertaining the objec-
tively ordered and interrelated particular features belonging to the
20 various objective observations and inductions, entails at every stage
enormous organized undertakings—research expeditions and the
like. It is otherwise in the purely subjective sphere. Here, indeed,
every description, the moment it begins, lays hold of its object in
adequate experience. The experiential act of grasping surely cannot
25 itself be a domain of special difficulties—as if there existed some
fundamental danger of entirely missing the objects that are to be
described. But precisely this, strangely enough, is the situation in
Locke’s psychology and epistemology. He claims to describe, in
pure inner experience, what has been experienced, and yet he has
30 never actually had such a pure experience, has never actually seen
its genuine constituents, has never managed to carry out an actual
analysis in this region and therefore has been unable to achieve a
genuine, systematic description.
The reasons for the failure of the Lockean method are profound
35 and are rooted in the essence of subjectivity, which both describes
and is described. Thus the difficulties are by no means accidental.
External experience, indeed objective experience in general, is the
experience of the natural attitude; to it belongs ordinary human
 the fundamental limitation 93

self-experience as well. It is that self-experience that we undergo

in our practically active life, continuously being referred back to
ourselves in our interactions with our neighbors—in alternation
with our experience of mere things—as a natural, free life-activity
5 that plays itself out as if by itself. Now, if psychology as an empirical
science seeks descriptions and explanations, it makes use of this nat-
ural self-experience in much the same way that the natural scientist
makes use of the experience of spatial things in so-called “sensory,”
“external” experience.
10 We are not concerned at this juncture with what the quite general
methodological reasons might be that psychology had, and that any
genuine scientific psychology whatever had to have, for carrying out
descriptions within the confines of purely immanent, purely inner
self-experience—which is to say, essentially, within the confines of
15 the evidence | of the indubitable self-givenness that was claimed by VII, 90/91
Descartes (though that evidence might perhaps need to be limited
critically). For Locke and the psychologizing epistemology, such
reasons lie, as explained above, in the problematic of cognition with
regard to its essence and validity for the understanding. Leading the
20 way here was the surely indubitable thought that the achievements
of cognition could be clarified only if one viewed that cognition
oneself, laying out its elements and fixing them analytically—that,
therefore, scientific clarification could only come about on the basis
of scientific descriptions. But then, of course, the object of these
25 descriptions is cognition as it is in its pure unique essentiality and
insofar as it is given, in this unique essentiality, only in the pure Ego
Cogito (or, as Locke styles it, inner experience).
But there are factors here—indeed factors lying in the very
nature of what is to be described—that stand in the way of our under-
30 going a truly pure inner experience that automatically observes and
fixes. The difficulties connected with inner observation have been
discussed at length through the ages, especially in recent times.
They were prompted by the fact that the descriptions of different
observers—quite unlike those in the domain of external experience
35 (though these latter do not in any way claim indubitable evidence
for themselves)—seemed to harmonize with one another so poorly.
Every attempt at an irreproachable, truly convincing exhibition of
one’s descriptive findings as true in themselves, through which dis-
 94 part one · section two · chapter one

putes in specific cases might have been settled, came to naught.

But all the discussion of this difficulty was of little help as long
as, in fact, one simply had no inner experience whatever, and no
pure description of the corresponding pure inwardness, in one’s
5 possession. In order for it even to come into being, in order for
its purity to be maintained and for there to be, along with it, the
scientific assurance that this purity is being maintained, this descrip-
tion requires—as we shall show in detail later—its own method, the
method of the phenomenological reduction. For it is only when the
10 natural objectivistic attitude, with everything that is given in it, is
suspended (which is exactly what this method teaches us to do)—
only when, accordingly, the otherwise unavoidable intermingling of
[inner experience with] what is experienced objectively (or, what
is the same, with that which transcends pure inwardness) has been
15 rendered completely impossible—that this difficulty can be over-
come. Only then, indeed, can one | see what exists under the title VII, 91/92
“inwardness,” that is, what is purely contained in the evidence of the
Ego Cogito. And only then does it emerge—only then can we and
must we see, provided that prejudices do not blind us, as through
20 a sort of hypnosis, to what is actually seen—that our entire inner
life is consciousness through and through, that it is consciousness
and at the same time something we are conscious of, and that it is
therefore only to be described as such.
In fact, it becomes apparent straight off that genuine “inner expe-
25 rience” is not, as it is in Locke’s notion of a tabula rasa, something
like a field, like a plain or a space, over which a nimble mental
gaze merely glided from side to side, simply grasping and fixing on
the given items appearing there one after the other, governed by
a quasi-spatial order of succession. Rather, in continuously fresh
30 attempts at reflection and in reflections on distinct levels that start
from what has already been given in reflection, the tremendous
wealth of modes of consciousness comes to the fore. In numerous,
quite distinct ways, consciousness can itself appear as the conscious-
ness of consciousnessa—as can, in turn, this latter, in a continuing
35 implication. Indeed, various continua even appear, continua of the

a kann Bewußtsein selbst wieder als Bewußtes von Bewußtsein erscheinen

 the fundamental limitation 95

consciousness of the consciousness of consciousness, and so on.

Here the perceiving in which these inner items are grasped itself
belongs to the inwardly perceivable items; we can reflect on it, and
indeed it is only for this reason that we know of it and, in describing
5 it, class it as itself belonging to the realm of “inner experience.”
The same holds, of course, for acts of describing and theorizing:
though not grasped, not observed in being actively carried out, they
themselves become, in reflection, graspable and describable, this
latter act of describing then itself [becoming graspable and describ-
10 able] on a higher level, and so on. What is inwardly experienced or
experienceable, as something we are conscious of, perpetually has
an inseparable relation to the consciousness of it in virtue of which
it, too, belongs, unobserved and ungrasped, to the pure immanent
sphere. This consciousness, for its part, is not something added on
15 to and separate from its experiential content. Rather, consciousness
is the consciousness of its content, and the content content of its
consciousness: the two [are] inseparably one. What profusions of
descriptive peculiarities—of the most intricate structures, already in
the simplest cases—belong to such a concretion as “consciousness
20 of something” can scarcely even be suggested here.
Locke and his successors had no inkling of any of this. That | VII, 92/93
for centuries a psychology and an epistemology could incessantly
speak of items given in inner experience, could speak of the differ-
ent genera and species of these given items, including perceptions,
25 presentations, acts of judging, acts of willing, feelings, and so on; that
one believed oneself to have fixed all this scientifically in descrip-
tive concepts while [in fact] one had never seen at all, nor had one
learned to see, what stands there before us in its purity and what
can really be fixed in pure inwardness—all of this is most peculiar,
30 and yet at the same time understandable, once we become cog-
nizant of the inner causes and historical inhibitions. It didn’t help
that one wanted to construe the method not merely as the method
of inner perception but as that of experience in a broader sense—
primarily, that is, of inner experience—thereby surrendering the
35 absolute self-evidence of inner memory (for the basic situation is
the same for memory as for perception). If it is true that a psychol-
ogy is inconceivable unless it draws its entire system of constitutive
primitive concepts (as those concepts out of which all psychological
 96 part one · section two · chapter one

concepts are constructed) from pure inner experience as its sole

source, then modern psychology presents us with the odd spectacle
of a discipline that believes itself to be well grounded as a science, to
have obtained its conceptual material, and even to have drawn this
5 material descriptively from inner experience, but that in truth has
no knowledge of the realm of pure inner experience, which alone
can yield genuine concepts. The same could be said, mutatis mutan-
dis, of modern epistemology, and not merely of the psychologistic
epistemology of the Lockean type.

10 Lecture 14: ⟨The Paradigmatic Character of Modern Natural

Science as a Restraining Force on the Development of a Genuine
Intuitionistic Science of Consciousness⟩

Yet there are also, as already indicated, historical motives,

motives arising from the modern period’s position in the history of
15 ideas, that right from the start functioned as inhibiting prejudices,
impeding the recognition of what is given in its unique peculiarity
when our gaze is turned toward pure inwardness.
In this regard, the paradigmatic character of the new natural
science was, and indeed still is, very damaging to psychology. | The VII, 93/94
20 degree to which it could bedazzle even brilliant thinkers can be seen
in the case of Hobbes. Natural science is for him the prototype of
the true and most ultimately philosophical science possible, indeed
to such a degree that he not only ascribes to material nature abso-
lute being but also, conversely, reduces all absolute being, including
25 inwardly experienced psychic being, to nature. If Descartes posited
the purely grasped Ego with its cogitationes as a mental substance
in an absolute fashion, Hobbes regards subjective inner life as a
mere subjective illusion whose true being lies in the material psy-
chophysical correlates. He thereby becomes the father of modern
30 materialism, and of the new materialistic psychology as well.
The paradigmatic character of natural science does not, to be
sure, affect Locke in this manner. But it becomes fateful for him
as well, if in a different way. First of all: he, too, absolutizes natu-
ral science, and absolutizes nature, in the way he understands the
35 natural-scientific determinations of his day. That is to say: material
 the fundamental limitation 97

bodies are absolute realities in their temporality and spatiality, in

their physical qualities, or, in other words, exclusively with regard to
their geometrico-mechanical determinations. Locke distinguishes
here between primary qualities and powers. Primary or original
5 qualities—size, figure, position, movement or rest—are the qualities
that inhere inseparably in a material body, whatever state it might
be in. By means of these, the body exerts its power to affect other
bodies and our senses. If we now consider our experiential intu-
itions of bodies—our “ideas”—in which the material things outside
10 us appear to our senses, present themselves in us subjectively, we
see that these ideas also contain primary qualities as analogues
of the external ones. On the other hand, specific sensuous quali-
ties such as colors, sounds, heat and cold, and so on, which have
no similar equivalents in material realities—these are merely sub-
15 jective and are objectively significant only insofar as they indicate
geometrico-mechanical properties in virtue of the interconnections
of psychophysical causality. The sounds that we sense point to cer-
tain regular forms of aerial vibration and are causally “explained”
through them; the sensed colors are likewise explained through
20 emanations from bodies or other physical processes; and similarly
everywhere. Material bodies existing | in themselves, says Locke, VII, 94/95
are not only substrates of primary qualities, but also substrates of
powers. These Locke regards as analogues of the psychic powers
that are originally experienced in inner experience. Qualities and
25 the powers belonging to them are not independent elements that
make up material realities in the manner of mere complexes or
conglomerates; rather, they subsist in one uniform substrate—a
substance—which is something completely unknown, a je ne sais
quoi.
30 Owing to the paradigmatic character of natural science, this inter-
pretation of natural science and of nature as understood by it, as
well as of the relation between the latter, the true nature, and nature
in the sense of external experience, in turn affects the interpreta-
tion of psychology and the interpretation of the psyche and the
35 data of inner experience. In Locke’s case, as is well known, it also
influences his metaphysical conception of psychology, according to
which mental acts, like physical ones, are underlain by an unknown
substrate—a spiritual substance—serving as a support, from which
 98 part one · section two · chapter one

it follows for him that one cannot know whether this support might
not be the same as the one that, in the scientific treatment of external
experience, is taken to underlie material substance.
The way the new natural science, and the metaphysics bound up
5 with it, influence Locke and the theory of the understanding in the
entire modern period does not require a detailed critical appraisal
regarding the particular preconceptions taken over from that sci-
ence. The critique is already accomplished by pointing generally to
the erroneous circularity inherent in the fact that a theory of reason,
10 according to its own peculiar sense, is a critique of reason as such,
and not a critique in the ordinary sense of a testing of the legitimacy
of particular cognitions on the basis of presuppositions that are
granted as obvious. In other words, the aim of a theory of reason is
to clarify how it is that in the medium (which we cannot get beyond)
15 of subjective acts of meaning of whatever form—experiencing, the-
orizing, judging, valuing, opining in the practical sphere—something
like objective legitimacy emerges in so-called activities of reason;
to clarify how it gains its original sense in a particular mode of
validity—that of insight—and how from here there arises | the force VII, 95/96
20 of an unalterable norm, be it of simple truth, of possibility, prob-
ability, or whatever. Indeed, the theory of reason arises out of the
awareness that all consciousness, all acts of meaning, and hence acts
of meaning concerning every type of objectivity, are carried out in
the self-contained sphere of the “cogitating” Ego, and that all talk
25 of truth and legitimacy draws its sense, in subjectivity itself, from
certain particular acts of meaning, acts which ground all insight
and which have, depending on the particular type of meaning-act
and what is meant in it, their distinct forms of sense. Should there
develop the need, in relation to the hiddenness of this cognizing
30 life—which remains, as it were, anonymous during the activity of
objective cognizing—to bring this anonymity into the light of day;
should enigmas and doubts arise out of these obscurities; and should
objective cognition and the objective achievement of reason become
topics of investigation for a theory of reason; then such obscurity,
35 and with it the problem of reason itself, affect every act of cognition,
every act of objective meaning and grounding, in the same way. Each
and every objective conviction is thus contained in the universality
of the problem. What objective presuppositionlessness in a theory
 the fundamental limitation 99

of reason entails, therefore, is obvious; it amounts to nothing other

than the demand that one remain constantly mindful of the sense
of the questions posed by the theory of reason as fundamentally
universal, and, accordingly, that in particular one not be permitted
5 to presuppose anything that itself has been called into question in
the generality of the problem.
In Locke’s approach, as in that of all naturalistic (anthropolo-
gistic, psychologistic) theories of reason, there thus lies a kind of
countersensical circularity. It presupposes nature, or natural science,
10 as valid while at the same time inquiring into the possibility of its
validity.
However, the influence of natural science and of the naturalis-
tic manner of thought it holds sacred is displayed in yet another
significant peculiarity of Locke’s epistemology, one that influenced
15 future developments in an especially fateful manner: namely, in
what we call the naturalizing of consciousness. What we mean by
this requires a more precise elucidation.
According to what has just been established, Locke’s Cartesian
attempt, employing an approach based purely on the | Ego Cog- VII, 96/97
20 ito, to make comprehensible the possibility of objective cognition
and science and to ground these absolutely—the attempt, that is,
to highlight the authoritya of pure subjectivity, in which all cogni-
tion is carried out, and to allow transcendent, objective cognition
to count as valid only once its possibility and authority have been
25 authenticated within the bounds of the Ego Cogito—this attempt
finds no following. On the other hand, the notion of a pure imma-
nence in which all transcendence must show and authenticate itself
nevertheless remains decisive for Locke, however naively incon-
sistent his dogmatic approach may have been. For the mind, the
30 only things that are immediately given are its own ideas—this is
an oft-repeated principle in Locke’s Essay. What Descartes had
delineated purely under the title cogitatio with its cogitatum qua
cogitatum as an immediate, absolutely indubitably secured given,
as a clara et distincta perceptio carried out reflectively by the Ego
35 in pure consciousness—this is what Locke calls, precisely in this
immediacy, “idea.”

a Recht
 100 part one · section two · chapter one

The “history” of consciousness that Locke wants to give and

through which he intends to solve the problems of cognition con-
cerns itself with the realm of these “ideas.” Motives of doubt-
less importance—motives which, however, do not reach their full
5 maturity—guide his results and his subsequent method and continue
to have their effect in the future (“epistemology”). Why is it, Locke
asks himself (he suggests, though somewhat vaguely, that this is the
primary motive of his entire enterprise), that the disputes of the
metaphysicians are so dissatisfying? Why do they not, through their
10 efforts, arrive at secure and mutually convincing results? Because
they operate with vague notionsa concerning God and world, mind
and body, substance and accident, space and time, number and
quantity, power, cause, effect, and so on, without inquiring into their
origin, into their clear, original sense; that is, without first satisfying
15 themselves as to whether these ideas and the metaphysical schemes
devised along with them might not be devoid of any possibility
of themselves being realized in clear intuition—or, as Locke says,
whether they might not go beyond the limits within which human
cognition, according to its nature, is confined. And in contrast to this
20 tendency, Locke intends to roll back all | metaphysics (something he VII, 97/98
surely did not succeed in doing) and sketch, before anything else, a
“history of the first beginnings of human knowledge.” He intends—
which is for him the same thing—to go back to the ideas, as the
immediate objects of inner perception and the most immediate
25 objects of thought, to exhibit the simple ideas systematically, and
to describe the mental operations that the mind performs on them.
Then he intends to move on to higher cognitive forms and thus to
show in general how the mind, in step-by-step fashion, originally
shapes all the knowledge it is capable of shaping.This is Locke’s “his-
30 torical” investigation, which he also contrasts with psychophysical
explanation and which he regards as the task of epistemology.
Here, however, we must add the following by way of elucida-
tion and supplementation. “Ideas” in their original form, as they
first make their appearance in inner experience, are easily distin-
35 guished; they are easily recognized with regard to their similarities
and differences. No fountainheads of error flow here. Once they

a Vorstellungen
 the fundamental limitation 101

have made their original appearance, however, these ideas return

in merely reproductive forms, more or less dull and unclear, and
then easily flow into one another indiscriminately. Bound up with
this, furthermore, are the dangers of linguistic thought, helpful as it
5 otherwise may be. We human beings have the ability to use sharply
distinguishable sensuous ideas—so-called words—as signs for any
other idea whatever, and to think in linguistic form. If the meanings
of words are oriented by clear intuitions, and if we are furthermore
able at all times to go back from the dull reproductions, in which
10 these meaning-bestowing intuitions remain with us in memory, to
the originally clear ideas—that is, to make these meanings clear
to ourselves—then our linguistic thinking will make sense and be
truthful, and we will be able to defend its truthfulness at any time.
If, however, we continue to operate in our thought with unclear
15 words and verbal meanings, if we form out of them ever new verbal
thoughts and opinions without satisfying ourselves, by going back
to the original intuition, as to whether what we have formed has a
possible clear sense, a true meaning, corresponding to it, then our
thinking is worthless.
20 Here, according to Locke, arises the great task of clarifying | VII, 98/99
all our concepts, those we obtained ourselves and those obtained
through tradition, that is, of clarifying all the more or less con-
fused representations of meaninga with which we operate in our
lives—first and foremost, however, the basic concepts, the basic
25 representations of our entire natural and scientific worldview, which
play a universal and dominant role in all the sciences. These include
the very concepts mentioned above: body and spirit, thing and
quality, space, time, and so on. All these concepts lack clarity and
distinctness, and the errors arising from them must obviously have
30 especially far-reaching consequences. The crucially important task,
therefore, is to go, precisely with regard to these concepts, back to
the original ideas in a clarifying manner in order to give them a
new definition and a fixed form in accordance with these ideas and
then, possibly, to analyze them into their ultimate, originally clear
35 conceptual elements.

a Bedeutungsvorstellungen
 102 part one · section two · chapter one

At this point a thought occurs to Locke that is at bottom signif-

icant, despite the troubling obscurity of his expositions: if it were
possible to exhibit systematically all the elementary ideas (here
understood as cogitata qua cogitata) that arise, in original intu-
5 itiveness, in pure consciousness; if it were possible, furthermore,
to highlight systematically the ways in which these simple ideas
originally come together in intuition to form complex ideas; then
the entire universe of possible human cognition would be outlined
in advance. We would then have determined in advance the stock
10 of ideas for every possible concept, for every possible meaning
of words—the ABC of the elementary ideas and legitimate con-
cepts, so to speak. And we would also have obtained, from the ideas
themselves, the modes of connection of actually intuitive complex
ideas—the ABC of the manners of formation, so to speak, by means
15 of which all true thoughts would be circumscribed.
One cannot fail to notice that an important motive is struggling
to take shape in this methodological outline, and that in this way an
epistemology could be given an aim. We shall come to understand
that what we have here is nothing less than a presentiment of the
20 genuine intuitionism that belongs to the essence of a transcendental
grounding of cognition. It is a presentiment of the methodological
style of a genuine epistemology and, depending upon it, of a new
grounding of all the sciences, through which | they become for the VII, 99/100
first time rigorous sciences in a most profound and ultimate sense.
25 For with the strengthening of transcendental epistemology, a new
scientific ideal manifestly shines forth: namely, that of a science that
understands itself and is responsible for itself down to the ultimate
original sources of all forms of cognition and therewith too of the
originally genuine sense of whatever being is cognized in it.
30 But a fruitfully effective working out of this presentiment—
which, of course, we have already gone far beyond in our clarifica-
tions—was not to be attained. Every avenue by which one attempted
to provide the idea of a universal elucidation of cognition with the
necessary clarity was blocked by the naive naturalizing of conscious-
35 ness, into which Locke immediately lapses.
This naturalizing arises from the fact that the realm of pure inner
experience, this so-called realm of “ideas,” is conceived entirely on
analogy with the spatial world, the realm of external experience.
 the fundamental limitation 103

Indicative of this is the famous simile of the tabula rasa, which Locke
revives from the ancient tradition. The soul, once it awakens to con-
sciousness, resembles a blank white paper onto which experience
inscribes signs. What make their appearance in the soul, or rather in
5 the inner sphere of experience, are ever new such signs, ever new
ideas, appearing in succession.1 In this simile a tendency toward

1 We must not overlook the confusion that Locke has created with his opposition

between sensation and reflection [Husserl uses the English terms here—Trans.], a
confusion that, along with his other confusions, has passed over into the psycho-
logical and epistemological traditions. [The English terms sensation and reflection]
are usually translated [into German] as “outer” and “inner” experience [äußere und
innere Erfahrung], but what one fails to notice thereby—being caught up in the con-
fusion oneself—is that [the English term] sensation functions in two ways. In the first
place, it functions as the cogitatio in the Cartesian sense, together with its sensational
cogitatum—the latter, as phenomenon (as an idea on the slate of consciousness)
remaining unaffected by whether or not the experienced things in question exist
or indeed whether the whole world, as Descartes has it, remains in “doubt” as a
possible transcendental illusion. The existence of this sensational Cogito along with
its cogitatum is the indubitable self-evidence (which Locke does not dispute) of the
Ego Cogito, and precisely for this reason it belongs among the ideas on the slate
of consciousness. If we form the correct concept of pure conscious experience—or,
if one prefers, of “inner” experience—then this concept encompasses all “ideas,”
including the ideas of sensation in this sense. On the other hand, this sensation is by
no means a [type of] external experience, whose objects ⟨are⟩ not ideas but rather
spatial things experienced “through” the sensuous ideas. However it may be with
this “through” and with the relation between the pure thing-phenomenon as idea
and the thing externally experienced in the natural attitude, this much is certain:
what we have here are two distinct items, and in [100/101] moving from one to the
other, a change of attitude occurs. In one attitude we enact the perceptual belief
and “have” this existing thing; in the other we inhibit this belief and have instead
of the thing the “thing-phenomenon.” Accordingly, we must not call both of these
“external experience” (external perception and its derivates). Obviously the cor-
rect concept is that of thing-experience (enacted in belief), while the other concept
results in a particular form of “inner” experience, namely, the experience of the
thing-phenomena, and reflectively of perceptual meaning or believing about things.
Once this confusion has been clarified, we can nevertheless characterize Locke’s
method as a reduction of all epistemic problems to the ground of inner experience,
the pure experience of ideas or of consciousness—all that being understood in the
proper sense. Of course, then, we are not permitted to continue to characterize,
under the title “sensory ideas,” both the externally experienced things (or even the
unexperienceable substances it is allegedly necessary to hypothesize) and at the
same time the thing-phenomena as “ideas.” This radical confusion, which carries over
to the qualities of things (as opposed to quality-phenomena with their adumbrating
sensory data, etc.), pervades the literature in psychology and epistemology—despite
the demonstrations I provided long ago—to this day.
 104 part one · section two · chapter one

reification becomes manifest, a tendency whose effects become ever

more pronounced as Locke’s philosophy develops. Signs on a writ-
ing tablet, strokes of chalk or ink: such occurrences partake of the
nature of physical things, | and what they symbolize, too, is always VII, 100/101
5 something thinglike. Just as space is the ontic field of physical things,
so is the field of consciousness, the empty writing tablet, a kind of
space for thinglike entities within the psyche. In the same way that
natural science, first descriptively and then explanatorily, treats of
the things and events of external experience (those in external
10 space), describes them and explains them causally, so does psychol-
ogy face analogous tasks with respect to ideas and formations of
ideas in the field of consciousness.
The new and greatly admired natural science had become the
prototype of any genuine science whatever, and this had the effect
15 that one now as a matter of course took the spatial-thingly type
of reality as the prototype of all reality, including that of the psy-
che. This was already the source of Cartesian dualism, Hobbesian
materialism, and Spinozistic parallelism, and in the case of Locke
it led to an interpretation of conscious life as a kind of acciden-
20 tal being supported in or even brought about on the ground of a
soul-substance—on analogy with the material substance that was
thought to underlie the complexes of sensuous ideas or qualities.
But there is also to be found here the source of that naturalizing of
what is given in inner experience that occurs in Locke’s conception
25 of the sphere of “ideas” as a tabula rasa.
 ⟨Chapter Two VII, 102
Critical Disclosure of the Genuine and Enduring
Problematic Concealed in Locke’s Investigations⟩

Lecture 15: ⟨The Problem of Immanence and of Synthetic Unity

5 in Consciousness⟩

If psychic reality were in fact of the same ontological type as

nature, then psychology, carried out rigorously and precisely as a
science, would indeed have to look just like a natural science. It
would have to be a science of purely inductive interconnections,
10 and a fundamentally different way of [treating] those interconnec-
tions that are merely entwined with the inductive ones—and hence
an essentially different methodological approach to psychological
research and theory—would be excluded on grounds of principle.
Now, this purely naturalistic, purely inductive type of psychology,
15 which received encouragement from the paradigmatic character
of natural science, took on a particular cast once it seemed that
Locke had identified the tabula rasa of internal experience as the
necessarily first field of cognition for psychology and epistemology,
as the assumed basic field upon which all description and inductive
20 theorizing would have to build. To be sure, Locke, who was in no
way a man of reckless consistency, never carried such a psychology
and epistemology into execution. This Hume was the first to do, and
we shall see what that meant philosophically and how it represented
nothing less than the end of all philosophy, and of science itself: [how
25 it was], in a word, a skepticism countersensical from the bottom
up, one noteworthy only because of its completely new historical
style. In Locke’s oeuvre there lies merely the beginning of this end,
as it were, appearing completely innocent at first but through its
irregularities—which were perceivable to those who could reflect
30 more deeply—developing into new forms.
Internal experience comprises for Locke the totality of what is
immediately given to the Ego, the “mind,” at a particular moment.
These data are assumed as a matter of course to be real occurrences

© Springer Nature B.V. 2019

S. Luft, T. M. Naberhaus (translators), First Philosophy, Husserliana: Edmund
Husserl – Collected Works 14, https://doi.org/10.1007/978-94-024-1597-1_6
 106 part one · section two · chapter two

existing within the confines of subjectivity, just as the data of exter-

nal experience are assumed to be real events in external nature.
But this parallelization has its hazards, which already in Locke’s | VII, 102/103
descriptions are becoming palpable. Various viewpoints come into
5 consideration here. On the one hand, [there is] the Ego-side of the
tabula rasa: if this is the field of internal experience, then it is a
field of the experiencing Ego, and internal experience is the Ego’s
consciousness of the occurrences in this field.
Furthermore: the Ego not only has what it is conscious of as that
10 which is experienced internally, it is also affected by it—by the signs
on the slate of consciousness—and in reaction it also performs activ-
ities: it explicates qualities, it clarifies to itself that it is bringing to
light what was darkly remembered, that it is collecting, comparing,
referring, etc. In his probity, Locke never entirely abandons what he
15 has seen, and hence he even posits activities of the “mind,” as well
as this: that these activities do not simply occur but that the “mind”
instead becomes immediately conscious of them, that is, that they
themselves become inscribed in turn as ideas on the slate of con-
sciousness. But how in all this do things stand with that Ego of which
20 we have implicitly been speaking all this time and of which one must
always speak when describing internal experience? Locke speaks
of it, or of what he calls the mind, almost as if there were a person
standing before the slate of consciousness and puttering around with
these signs—which is plainly nonsense—and moreover, he interprets
25 it as an unknowable substance. At times he calls it an idea, and at
other times he denies it is an idea. The latter is his actual view, and if
according to him the field of ideas (of genuine ideas) is the domain of
possible knowledge, the Ego is reduced to the complex of conscious
lived experiences, just as the physical thing is reduced to the complex
30 of “qualities” or—thanks to that confusion of which we are already
aware—to the complex of sensible ideas. But this is an uneasy stance;
for the Ego, as the subject of activities and as the perceiver vis-à-vis
all ideas, cannot be wished away, no more than the identical thing of
changing sensory complexes can. In connection with this last point
35 there is the additional palpable difficulty that complexes of ideas
in general, including those of sensible ideas, lie within subjectivity.
As is well known, Descartes attached great importance not only
to the self-evidence of the cogitatio but also to that of the Ego of this
 critical disclosure of the genuine 107

cogitatio—and indeed placed the primary emphasis on the latter

form of | self-evidence. But how and as what is this Ego given? Is VII, 103/104
it a metaphysical substantia cogitans? Is it, expressed in Locke’s
terms, a je ne sais quoi, something that we must add in our thought
5 to the experiences of internal consciousness, to those of the tabula
rasa, something that must be postulated to accompany them, just
as, according to the Lockean parallelism, an unknowable material
substrate [must be added] to the data of the external experience of
physical things? But is it not immediately evident that I, reflecting
10 on my act-experiences of attentive perceiving, judging, valuing, or
willing, never discover them as Egoless facts but rather necessarily
in the general form Ego Cogito? Inseparably and quite immediately,
I find in or associated with them the I of consciousness, which is
everywhere identical. Every such act-experience is, when I behold it
15 as an act of the Ego, itself the subject matter of a reflective act, and
now, reflecting anew, I recognize it as an act-experience of the Ego,
of the identically same I that carries out this experience. Indeed;
and now in the fullest generality: any given conscious experience,
even one that is not an act of the Ego, is, in just this way, my expe-
20 rience. Perhaps, for example, I cognize the hearing of a melody
toward which I was not, during the hearing, directed in an atten-
tively perceiving act but which I subsequently become aware of,
in a retrospective beholding, as a non-attentively-perceiving act of
hearing. (Or, alternatively, [I become aware of] the melody as a non-
25 attentively-perceived melody.) In a similar fashion, [I become aware
of this hearing] in self-evident reflection as my experience and, in
the synthetic enacting of such reflections, as [the experience of] the
selfsame Ego of every lived experience that I call or ever will be able
to call mine—of the lived experiences that I can only call mine on
30 the basis of such reflections and syntheses, in a constant self-evident
identification of one and the same Ego, of the Ego that I am. Why, I
ask, is all this not declared, in descriptions of internal experience, to
be a basic fact? Why does one not say:“in the sphere of internal con-
sciousness I find a variety of changing lived experiences, but each is
35 an experience of my Ego, and this Ego exists in absolute identity”?
To be sure, this Ego in its absolute identity poses difficulties. One
was tempted to identify it with that person who is so well known,
the Ego that I am familiar with through the experience of my life.
 108 part one · section two · chapter two

However, there can be no question of an absolute self-evidence

concerning character traits that determine | my personal reality. VII, 104/105
Still, is Descartes not entirely correct in claiming the strongest of
all self-evidence for the pure Ego, as the Ego of the pure Cogito? It
5 is therefore by no means an empty, entirely metaphysical construc-
tion, although I can say almost nothing about it within the sphere of
absolute self-evidence, save this one thing, that as the abiding and
numerically identical subject pole, it belongs to every conceivable
experience that I am entitled to call my own. But certainly not as a
10 part; every part of an experience vanishes with the experience itself,
and no new experience can have a part that is genuinely identical
with that of a previous one.
If one is naturalistically preoccupied from the outset, that is,
oriented toward the analogues of external being and directed, if
15 not toward internal things—since from the start there can be no
talk here of abiding things—then at least toward analogues of real
events, then certainly one will not have much to say about this “pure
Ego.” After all, one cannot naturalize lived experiences and insert
into them such a natural absurdity as a numerically identical Ego, an
20 absolutely identical something that self-evidently belongs to every-
thing and yet is itself nothing real, no real part, no real annex [of
anything]. We understand here the reason that all psychology stand-
ing under the spell of the naturalistic prejudice—and this applies to
virtually the entirety of modern psychology—becomes blind to the
25 pure Ego, why indeed it must become blind, if the soul is conceived
of purely naturally as a reality parallel to physical reality and if the
sphere of internal consciousness is conceived of as a field of real
lived experiences.
Locke himself is not exactly downright blind to the Ego, but he
30 does not know what to do with it.When he struck out in a naturalistic
direction of thought and yet held on to the Ego, a tension between
irreconcilable motives was produced, one that had to be eliminated.
To the extent that naturalism remained determinant, an exclusion
of the Ego, or of the spiritual substance that was postulated to
35 lie beneath it, was bound to ensue in the further development of
naturalistic doctrines.
There were still other contexts in which the wrongheadedness
of the naturalizing of consciousness became apparent and in which
 critical disclosure of the genuine 109

one became entangled in countersensical notions and theories, the-

ories whose countersense, to be sure, could not, in the climate of
general confusion, be exposed but which became palpable as an
inner tension. | VII, 105/106
5 Here what must first be explained is that the naturalizing of
consciousness renders one blind not only to the Ego, but also to
everything that belongs essentially to consciousness as conscious-
ness. Just as consciousness is inconceivable without the Ego, so
likewise is it inconceivable without something, without some form
10 of “objectivity,” that it holds consciously within itself. Hence no
description of consciousness, let alone a higher theorization of it,
is possible unless it codescribes and cotheorizes the Ego and what
is consciously present within it as that which this consciousness is
conscious of. Consciousness “refers itself”—this is a natural and
15 common manner of speaking—to some objectivity or other, and
here the word “consciousness” designates lived experiences, such
as a perception of something, a memory of something, the expe-
rience of a sign as a sign of something, of a liking as a liking of
something, etc. If it is a matter of Ego-acts such as “I attentively
20 perceive and take notice of something present” or “in memory, and
grasping what is remembered, I take notice of something past,” or
the like, then this means in a special sense, “I refer myself to the
objectivity in question” or, alternatively, “I am directed toward it.”
The I of the third person, each individual I, refers or directs itself,
25 while on the other hand the act-experience itself is said as before
to be in its way related to the something in question. This rela-
tion, which Brentano designates as intentional (and in keeping with
this designation I call lived experiences “intentional experiences”),
has an essentially different sense than all other relations, whether
30 it be those we ascribe to objects among themselves or those we
take to obtain between the Ego or some particular consciousness
and whatever objects. The object of the intentional relation, as that
relation which is encapsulated purely in the act, in the intentional
experience itself, is the simple intentional object, the “immanent”
35 object, as Brentano, following the Scholastics, employs the term. It
is that which is supposed in the act as supposed, without asking or
deciding whether it exists in truth, whether it “actually” exists or
not. Where we make a straightforward assertion about a relation, in
 110 part one · section two · chapter two

the normal and modified sense, this assertion, according to its sense,
claims to put one entity into relation with another, and the relation
itself is put forth as, is affirmed to be, a relation between actually
existing objects (regardless of whether they be real or ideal). | It is VII, 106/107
5 otherwise, as we can see, with the relation of the act to its object
that resides in the act itself; the object to which the act relates itself
is and remains its object however things may be with regard to its
true being. Nevertheless, if I relate myself in perception to some
object in my surroundings, for instance to that tree there by the
10 brook, and say accordingly, “I see this tree,” then this of course
implies, in the normal sense of such talk, that the tree in truth exists,
while on the other hand it is at the same time meant as that which
is perceived in this perceiving. We therefore have here a normal
assertion of a relation in which an intentional relation is at the same
15 time coincluded and coasserted. If we, however, call the existence
of the tree into question or if we purposefully abstain from every
position-taking as to its existence, this alters nothing in the fact
that the perceptual experience is in itself perception of “this tree”
and remains what it is—perception of the latter, related in itself
20 to its immanent object—even if it should turn out afterward that
this perception would have to be judged an illusion. For the sake
of clarity we would therefore do well to distinguish between: the
immanent object of the particular [act of] consciousness (the imma-
nent intentional object), as that of which we are conscious as such in
25 the immanence of this consciousness, and the object simpliciter, as
that which is asserted in a normal assertion as the substrate-object
(the “about which”)—asserted, that is, with the sense that it exists
in truth. If we are living ⟨in⟩ ontic belief, if this object counts for
us as something that actually exists—as when in straightforward
30 experience we have “the” tree, that one over there, as given—then
in our normal attitude and parlance we simply assert, “this tree
…,” and every such assertion then obviously intends the tree as
real.
What is required, therefore, is a change of attitude, the enact-
35 ment of a modification of sense, in order to bring into view,a in the
pure immanence of the lived experience itself, the “supposed object

a erkenntlich zu machen
 critical disclosure of the genuine 111

as such”—“regardless of existence or non-existence”—that is, in

abstention from every position-taking with respect to it.
Only through these quite necessary clarifications can we under-
stand the correct sense of that which, as objectivity of consciousness
5 (as immanent-intentional objectivity), is inseparable from every
consciousness, | and in this way we understand too the sense of a VII, 107/108
purely immanent description. This sense is transgressed and nullified
if that which is supposed in each particular case is not described
precisely as what is supposed in the consciousness in question,
10 in and of itself, as when, falling back into the natural attitude—
in which we allow the entirety of our knowledge to affect the
assertion—we include in the description of the intentional object
such characteristics as stem precisely from other convictions, from
our remaining knowledge, however legitimate it otherwise may
15 be.
If every conscious experience “bears” its immanent object within
itself, then it must also be noted that this bearing-within-itself can-
not have the sense of a genuine immanence, as if the immanent
intentional object inhered in its consciousness as a real piece, as a
20 genuine moment, as a part. To view matters this way would obvi-
ously be countersensical. For example, as we already said, the past
that we recollect is, in the remembering itself, a remembered past;
the future that we await, in the awaiting itself, a foreseen future.
Yet just as little as the actual past or future, the “supposed past or
25 future as such,” the “immanent-intentional past or future,” is a gen-
uine constituent of the present lived experience. Every immanent
temporal component of the experiential process is a genuine part
of the experience as a datum of the immanent temporal stream.
But the diverse memories or expectations in which we recollect
30 or anticipate one and the same thing are distinct experiences in
immanent temporality and can have no part in common. This can
be seen from other arbitrarily chosen experiences. For example, the
conscious act that we call remembering is in itself consciousness of
this or that past happening; likewise the consciousness that we call
35 external perceiving is in itself consciousness of what is perceived as
external. And so it is everywhere.
This essentially inseparable immanence is, therefore, no gen-
uine immanence, no genuine enclosedness; to view it as such would
 112 part one · section two · chapter two

be a self-evident countersense. This does not exclude the possi-

bility of consciousness also being questioned and described as to
its genuine pieces, its parts. A predicative judgment, for example,
obviously has, as internal temporal processes, its tiered steps and
5 pieces, its subject-positing, the predicate-positing related to it, | VII, 108/109
and so on. Likewise, separate conscious experiences can also be
combined into a whole—can be genuinely so combined. On the
other hand, however, we must see precisely that the combining of
a [state of] consciousness with another [state of] consciousness also
10 has a bearing on the intentional objectivity, and as combination
of consciousness it carries out an achievement that is necessarily
without analogue in the natural sphere. This achievement consists
in its establishing, as “synthesis,” a uniform intentional objectiv-
ity that, for the combined consciousness as one consciousness, is
15 its objectivity. But perhaps it would be still better to emphasize
this last point, namely that [states of] consciousness do not merely
become combined but become combined into one consciousness—
in itself a remarkable peculiarity—which as such has its immanent
objectivity. This objectivity of the synthesis has, then, a necessary
20 founding in these syntheses of combined conscious experiences.
To treat synthesis as a type of genuine combination (believing, for
example, that one can do justice to it in the modern manner, with
real forms of combination, “Gestalt qualities”): this is to be blind
to the peculiar nature of consciousness and to lapse into counter-
25 sense.
In connection with this one must see, furthermore, that the
conscious identity of an object, that which precisely justifies talk
of an object, points back to a synthesis in which diverse [states
of] consciousness—for example, distinct and multifarious percep-
30 tions—are combined into a consciousness of one and the same
object, where this “one and the same” is itself consciously copre-
sent, is itself intentional. And in turn one has to see that, parallel
with the type of continuously governing synthesis that makes con-
scious, as objects for the Ego, the unity and identity of this or that,
35 and thus in general of objects as such, conversely, the Ego itself is
the index of a universal synthesis, through which all of this infinitely
diverse consciousness, the consciousness that is mine, has a universal
unity—not the unity of an object, but that of the Ego. Alternatively,
 critical disclosure of the genuine 113

it must be seen that through this type of synthesis, the “fixed and
abiding Ego” of this conscious life is perpetually constituted and
made conscious.

Lecture 16: ⟨The Irreality of the Immanent Contents of the

5 Synthesis of Consciousness in its Ego-Object Polarization and the
Problem of Intersubjectivity. Remarks on Berkeley’s Critique of
Locke⟩

This double polarization under the titles Ego and object, which
all conscious life as such has with absolute necessity, is of such a
10 kind that to imagine it had an analogue in natural reality would
be countersensical. What is real has real constituents, real parts
and moments, real forms of combination. But a synthesis of con-
sciousness has, in the form of these poles, immanent contents that
are irreal. If one has begun at all to see, begun to understand, that
15 these irrealities must be codescribed as inseparably contained in
consciousness—and indeed in all the changing modes in which they
belong to the consciousness in question—then true infinities of
descriptive work open up before one.
One then notices above all the diversity of possible directions
20 of reflection, in conjunction with which it first becomes apparent
that the conscious having of something, for example, the perceiving
of something perceived, the expecting of something expected, the
judging of something judged, and the like, is not something empty
or descriptively impoverished in comparison to what one becomes
25 conscious of in these acts, having at best qualitative differences—
as if perceiving and remembering, for example, differed only by an
ineffable “quality of consciousness.”a
These are, rather, highly complicated modes of consciousness,
undergoing modifications in quite distinct dimensions and car-
30 rying out ever new intentional achievements, achievements that
already stand behind each one of these crudely designating names:
“perceiving” (and still more specifically “perceiving of a thing”),

a“Qualität der Bewusstheit”. The neologism “Bewusstheit” was coined by Natorp and
is translated here as “having-conscious.”—Trans.
 114 part one · section two · chapter two

“remembering,” “expecting,” “judging,” and “grasping,” as well as

“valuing,” “wishing,” “willing,” and so on. No consciousness, not
even the seemingly simplest perceiving or a conscious having to
which no attention is paid, is an empty having of something, as if
5 the subject simply contained its intentional objects inside itself as
in a pouch.
Yet it never even occurs to Locke and his followers to care-
fully inspect this having and to actually describe it as ⟨that⟩ which
it essentially is. It is | understandable that the natural scientist, VII, 110/111
10 when he has experiences, looks exclusively at the things and pro-
cesses that are experienced in them and takes these latter as he
has them in the experience, and then from there only goes so far
as to theorize about what he has, describing and explaining it. It
is an essential part of the natural-scientific method to be directed
15 exclusively toward objectivity. Belonging to this is the notion that
one is to leave what is subjective out of the question, even deliber-
ately put it out of play. But for the psychologist and epistemologist,
everything subjective is part of the subject matter to be treated,
and hence the subjective having of something objective is not to
20 be ignored. It is in itself something to be described according to its
own essence, though that which it has as such is inseparable from
it.
If we take any intentional experience, such as a simple act of
external experience, then reflective consideration shows that a great
25 variety is to be seen in it—how much already in the mere seeing of a
thing as such!—[namely,] the infinitely changing subjective views of
the object, which are nonetheless nothing in nature, in space itself,
but precisely subjective views of the thing. The thing that is sup-
posed in perception can, as I already mentioned earlier, in no way
30 be conscious to us perceptually without having some appearance
or other; and therewith is already suggested a topic of rich descrip-
tions. A great diversity of such topics of subjective description exists
not only with regard to object-perception. The same proves to be
true for every consciousness. Even that universal conscious having
35 through which we are conscious of all individual experiencing in its
own right, so-called “internal” consciousness, is a truly miraculous
edifice of the most intricate intentional structures, deeply concealed
though they may be.
 critical disclosure of the genuine 115

In order to prevent confusion, I would like here to call attention

to the fact that the concept of consciousness is an ambiguous one,
and so as the subject matter of the analyses in question here it can
mean different things, namely:

1. The universal consciousness of the Ego, that in which the Ego

is conscious of everything that is present and graspable for it in
any sense, that in which it embraces all of this in the universal
unity of its field of vision: what is external and internal, what is
of the Ego and not of it, individual intentional experiences of
the most diverse levels and their genuine and ideal contents.
2. Consciousness in the proper Cartesian | sense, that is, that which
is designated by the Ego Cogito of Cartesian self-evidence. Here
transcendent being such as physical nature is not posited as a
reality and assumed to exist but rather is left artificially out of
account.
3. The intentional experiences that appear individually as percep-
tions, wishes, volitions, etc. in the Cartesian field.

5 The soul-blindness to the peculiar essence of consciousness in VII, 111/112

all these universal and individual formations is apparent to anyone
who has become acquainted with genuine descriptions in the fact
that Locke’s descriptions, as well as those of his followers, never
manage to attain a correct genuine analysis and description, that
10 is, of the genuine parts and connections [of consciousness], because
they repeatedly misinterpret items that are intentionally contained
[in consciousness]—which of course are inseparably there, too, and
in a certain sense are necessarily seen—as items that are genuinely
contained [in it]. Through such misinterpretations there then arise
15 utterly wrongheaded problems, which hopelessly plague the cen-
turies. Basic errors of this sort are of a wholly different kind from
those dogmatic presuppositions according to which, for example,
an objective world and psychophysical causalities are presupposed
in epistemological investigations that are supposed to make their
20 possibility comprehensible in the first place—although, inciden-
tally, the two forms of misinterpretation reciprocally require one
another and are intimately bound up with one another in the the-
ories.
 116 part one · section two · chapter two

To clarify what has been said by way of an example, I refer here

to Locke’s doctrine of primary and secondary qualities, which has
become universally known and predominant. External experience,
regarded as an immanent lived experience, that is, as a datum of
5 internal experience, is the experience of things—of plants, celestial
bodies, etc. But these things, one says to oneself, do not themselves
exist in the external experience, in the subjective lived experience.
Thus, it is assumed that what we have internally is an internal per-
ceptual image to which the external thing merely corresponds, more
10 or less perfectly. The age-old naive image theory is thus taken up
into the doctrine of internal experience from out of this supposedly
obvious view.According to Locke’s interpretation of the new natural
science and | that of the natural scientist himself, the internal percep- VII, 112/113
tual image is a blending of actual image and causal indicator—the
15 former with regard to the so-called primary or original qualities
of the objects that appear to the senses in external perception: the
seen extension is actually an internal image and is actually an image
insofar as it is analogous to the extension of the external things
themselves. According to natural scientific doctrine, the latter are
20 indeed in themselves extended. The same goes for quantity, figure,
position, movement, number, and the like. In contrast, the specific
sense qualities, the so-called “secondary,” “derived” ones, lack anal-
ogy to any qualities in the natural things themselves. These latter
have no visual, acoustic, etc. qualities; in nature itself there exist
25 certain movements, there exist in general things furnished exclu-
sively with primary qualities, with mathematical-mechanical ones,
and in turn these things, through such qualities and the causalities
belonging to them, are the explanatory causes of the sensible tones,
sensible colors, and so on that feature in our perceptual image.
30 It is curious that the complete absurdity of this doctrine has
so little harmed its almost universal acceptance. Berkeley was the
first to detect it, but he was able to expose it only imperfectly. He
irrefutably identified a partial absurdity of this doctrine, namely,
by pointing out the inconceivability of an extension lacking some
35 specific sensible qualification or other, and thus in general of pri-
mary qualities without secondary ones. Yet Berkeley, the student of
Lockean immanent naturalism, could not proclaim himself to have
reached ultimate clarification in these matters. Admittedly, he says
 critical disclosure of the genuine 117

still further things that are beneficial; with his ingenious gaze he
spots the countersense of Locke’s doctrine of external existence and
that of every causal inference to the transcendent-physical realm.
According to Locke, the internal perceptual image of the external
5 thing is an associative complex of sensory data from the various
senses springing causally from the external things of nature. The
mind cannot but underlay such an associative complex with a je
ne sais quoi as “bearer,” whereby a causal inference from effect
to transcendent cause plays its part. Admirably, | Berkeley objects VII, 113/114
10 that such an inference is indemonstrable and unimaginable. For
on the basis of what, according to Locke, are the only immediate
givens—those of the tabula rasa, among which are included all sen-
sory data—it is quite understandable how inferences can be made,
in associative-inductive fashion, from the given psychic data to new
15 data, from given sensory complexes to new complexes; or again, how
one can infer from a sensorily experienced body to an alien psychic
life that is not experienced, by analogy with the experienced unity
of one’s own body and one’s own psyche. But it is meaningless to
make an inference to a je ne sais quoi, something that is in principle
20 incapable of being experienced and for which every analogue in
one’s own immanent sphere is lacking. However much Berkeley,
in the main lines of such thoughts, was on the right path, he could
not provide a real clarification [of these matters] or a theory of
the intentional constitution of exteriority in interiority, because he
25 himself was blind to intentionality just as much as Locke was and
thus was unable to uncover an intentional problematic.
To begin with, it must surely be surprising that Locke, and the nat-
ural scientists who shared his interpretation, took so little issue with
the doubling, indeed the thousandfold multiplying, of the world.
30 On the one side we would have so-called nature itself, the supposed
archetype, while on the other we would have in every subject a
unique system of perceptual images, each of which, however, with
some difference from nature, would itself likewise be a nature, a real
world for itself.And furthermore we would have the oddity that sub-
35 jects, as human subjects, were through their bodies supposed at the
same time to be parts of the objective world, so that the subjective
worlds would simultaneously be woven into the so-called objective
world. One could object that these are not worlds but only images
 118 part one · section two · chapter two

of worlds, and that they are actually mere associative sensation-

complexes in the individual subjects; and associative complexes
are not things. Very well, I reply, but how then should the things
be distinguished from these associative complexes? If one accepts
5 Locke’s teaching, then one would have to say: if we must postu-
late external complexes as the causes of the internal complexes of
sensory data that alone are given, as analogues of these internal
complexes, and if it is true that we cannot conceive of such a true
external | complex without a substance that is its bearer, why, then, VII, 114/115
10 do we not also have to postulate for the internal complex—which
surely is fundamentally of the same type—an internal substance?
And thus, indeed, and ineluctably, the internal aggregate images
would be nothing other than internal things in which the external
ones were depicted.
15 And the same will undoubtedly have to hold for every other way
in which we might conceive of transcendent nature, and hence even
if we abandon Locke’s je ne sais quoi. It will have to hold precisely
so long as we persist in assuming exteriority and interiority to have
an imagelike character, however imperfect.
20 Is not Berkeley in principle correct in saying: only sensations
can be analogous to sensations; analogues of associative sensation-
complexes are necessarily themselves associative sensation-
complexes; and sensations are inconceivable without a sensing sub-
jectivity? In this way we would only be increasing the number
25 of subjects by one, as a correlate belonging to so-called objective
nature, without in the least having made comprehensible the sense
of the priority over the supposedly archetypal objectivity of just
this complex, “objective nature.” It should certainly also be noted
that every subject experiences nature purely within itself, and that
30 it therefore never goes beyond its so-called images. In connecting
experiences with experiences, in experiencing the harmonizing of
its images, in other words, in convincing itself of the legitimate exis-
tence of things, of nature in general, the subject plainly can never
find occasion to make those inferences to the transcendent that
35 arose from and were contrived on the basis of a misunderstanding.
This is so for the individual Ego in its own direct experience. The
only means of transcending one’s own subjectivity and the nature
one has experienced oneself is empathy in relation to another sub-
 critical disclosure of the genuine 119

jectivity, the internally motivated positing of an analogous spiritual

being and sensory “images” analogous to those one experiences
oneself. But why, then, do we call these the same things as those
that we see, why do we speak of one nature that we all see? This is
5 how Locke should have reflected and inquired.
Nevertheless, having come this far we are now sufficiently pre-
pared to consider the matters themselves, the intentional matters,
and to understand the radical blindness of the tabula rasa psychol-
ogists. | VII, 115/116

10 Lecture 17: ⟨On the Question of the Constitution of

“Exteriority”: the Cartesian Self-Evidence of the Self-Givenness
of Things in Perception⟩

Having acquired an eye for intentionality, for consciousness

as consciousness of something, we for our part will now object:
15 All these internal images and signs on the tabula rasa, images and
signs for a transcendent nature, are the contrivances of a misguided
reflection. They are only plausible in the very first stages of epis-
temological naiveté, which either has no acquaintance with pure
subjectivity or does not know what to do with it as conscious sub-
20 jectivity. That the image theory already appears in the oldest Greek
philosophy only points to the fact that the first fledgling departure
from the attitude of natural life in the world, with its natural aban-
donment to what is outwardly experienced, and the first transition
to a philosophical reflection that puts the internal and the external
25 in relation must soon lead to such constructions.
Let us, however, exploit the Cartesian method of exposing the
pure cogitatio, which yields an individual subjective experience as
an absolutely self-evident one and allows us to analyze it into its
genuine pieces and intentional constituents within the bounds of
30 absolute self-evidence. And let us employ this method for experi-
ences of the type “external perception.” Is it not then absolutely
self-evident that when I see, for example, a table, a house, or a tree,
what I see is not anything like subjective sensation-complexes or
anything like internal images of … or signs of a table or a house or
35 the like but rather precisely the table itself, the house itself?
 120 part one · section two · chapter two

Certainly, the perceived thing could, despite my perceiving it,

be illusory; perhaps I am the victim of a deception. With good rea-
son I distinguish between the merely supposed perceptual thing
and the actual thing. But where else does this “good reason” lie
5 other than within my experiencing life—the same inner life that,
using this method, I can inquire into at any time and study with
regard to the absolutely self-evident constituents belonging to it?
In my own advance from perception to perception, insofar as it
is carried out continuously as the unity of a concordant synthesis,
10 I then say that what was once posited as | existing corporeally— VII, 116/117
this table, for instance—continuously gives itself as identically one
and the same and that this positing intention perpetually confirms
itself. But in other cases it may happen that, owing to a discor-
dancy, this experiencing and identifying positing suddenly suffers an
15 unexpected break and ⟨I⟩ see that, for instance, what was hitherto
perceived as existing has now taken on the character of nullity, or
that its character as existing, which was unaffected up to now, has,
as it were, been crossed through as with an invalidating stroke. So
long, however, as the latter has not occurred, so long as experience
20 retains its concordance in its synthetic unity, for just this long is that
which is perceived precisely “there” as what is normally perceived.
One can already anticipate that by its “true being” I could under-
stand nothing other than the idea, arising from the constancy of
confirmation, of a confirmation that in the course of future expe-
25 rience is never to be broken through, so that no future experience
could lead me to abandon the experience I once obtained of a
thing but could rather only complete and at the same time confirm
it. In any case it is self-evident that if the thing is real, this real
thing itself is nothing other than the perceived one and that it is
30 fundamentally erroneous to say that what is perceived as such is
merely an image of or sign for a true thing, existing in itself, that
cannot fall into the purview of my perception as that which it is in
itself.
Let us also consider the following here. When can I say that I
35 have in my intuition an analogue or a mere image of something
and not the thing itself? Here one must say: An analogue is an ana-
logue of something else, something that is like it, that is more or less
similar to it. Thus, instead of one thing I have another that more
 critical disclosure of the genuine 121

or less resembles it. But the trees and houses that I am now seeing
are not analogues of other houses and trees simply because they
resemble them.An analogue is something in which something else is
mirrored as similar, something given that serves as a representative
5 for something else that is similar to it, a symbol of similarity; and in
so serving it has not an objective quality but a characteristic way of
functioning in the subjective apprehension. Hence, it presupposes a
special analogizing consciousness in which alone the analogue has
its actual locus of sense.
10 And this is all the more the case for the actual image.An image is
an image only | for someone who, in a peculiar act of consciousness, VII, 117/118
a depicting one, appreciates its meaning as image; in something intu-
itively given or in the concrete single features that offer themselves,
something else, something not itself given, must, in the manner
15 of consciousness, present itself, just as in the painted or sketched
landscape that hovers intuitively before us a landscape that is not
itself seen but is rather merely illustratively depicted presents itself.
What is present in perception here is the thing hanging on the wall,
the framed canvas, or the copperplate engraving lying on the table.
20 The painted image is a figment that we become conscious of along
with this perception, and it is itself only present for me thanks to
a peculiar act of consciousness through which the figment coap-
pears by means of such a founding through perception. If in this
figment something different, something existing but not present,
25 is to presentiate itself to me, then I must precisely enact the cor-
responding conscious act of depicting presentiation, in which the
intuitive figment takes on the meaning and validity of a presentiating
presentation.
Plainly we are dealing here with modes of consciousness that are
30 fundamentally different from simple perception, modes that are not
in play when we simply see a thing. And the same holds with respect
to the having of a sign for something else vis-à-vis the having of the
thing itself. To the sign as such belongs the specific consciousness
of being-a-sign for another thing, a mode of consciousness with a
35 quite peculiar intentional structure.
Should we now say: Indeed, ordinary perception is, admittedly, not
from the start an analogizing representing or a representing through
an image or indication. It is perceiving and nothing more. But what
 122 part one · section two · chapter two

is perceived in it is precisely not the external natural thing itself, and

in order to get matters right, what we must do is precisely to bring
these new modes of consciousness into play?
However, what is important above all else here is to describe
5 faithfully what is immediately perceived purely according to the
proper sense of perception. We need to establish that what is per-
ceived is not a complex of sensory data belonging to the individual
perception as its genuine constituents, that is, arising | and passing VII, 118/119
away with it, but is rather nothing other than, for instance, this table
10 here, only perceived now from this, now from the other side, and
becoming visibly ever richer, ever more multiform in the advance of
a synthetically self-unifying perception. But it is always it itself, this
table (the synthetic unity, the one and identical conscious object),
that in this advance exhibits and authenticates its ontic content and
15 confirms its actual existence—assuming, that is, that no discordancy
enters in and forces us to, as it were, cross out its existence and say:
it was a mere illusion. What every conceivable confirmation and
authentication of actuality authenticates is thus, as mentioned, the
synthetic unity which we become conscious of in perception in the
20 conscious character of self-existence and which is nothing other
than the external thing itself, the spatial thing itself; it is from the
very start the transcendent itself. Where else is knowledge of the
latter to come from? How could knowledge of it ever authenticate
itself other than through perception and through the continuous
25 confirmation of the perceptions themselves in a concordant nexus
of perceptions? What can analogizing, depiction, and indication
achieve? Nothing without perception. If I myself have already expe-
rienced things and their existence has been directly given to me and
authenticated in experience, if I have in this manner gained cog-
30 nizance of the external world in the most original way conceivable,
then I can, through things that are given, analogize others, present
them depictively, presentiate them by means of indication, as, for
instance, when a signal flag indicates the arrival of a ship. But what
sense could it have to want to obtain for the first time through this
35 kind of analogy or symbol something that was never yet experi-
enced itself and in its ontic modality? After all, the consciousness
that grants sense to such analogies and symbols points back, accord-
ing to the origin and manner of its fulfilling confirmation, to possible
 critical disclosure of the genuine 123

perception and, if this perception is to be capable of indicating what

is transcendent, to a perception of something transcendent.
Hence it is nonsense to foist upon something that one self-
evidently has, as something perceived, consciously in perception
5 the status of an analogue or sign for something else, and indeed
something unknowable, unperceivable. That this idea could occur
to one and that one could find in it an intelligible theory obviously
derives from the fact that, naturalizing naively, one wants to see in
the | realm of inner experience only something like data on a slate VII, 119/120
10 of consciousness, and then, without noting it, and here very naively,
one places an entire human subject behind this slate, a subject that
of course sees the rest of the world outside the slate and that now,
glancing back and forth, relates the signs on the slate to the world
outside it, compares them, discerns the mutual causalities, and then
15 can create from the data of the tabula analogues or causal signs
for its own cognitive use. Instead of carrying out analyses in the
immanent psychological and epistemological attitude of inward-
ness, instead of immersing oneself in the purely grasped sphere
of consciousness itself, in the pure Ego Cogito and its intentional
20 contents, in the naturally naive external view one takes oneself and
other humans to be pieces of the pregiven world and takes their
internal life, since it is located together with their bodies in space, as
if it itself were something like a spatial thing, like a mere complex
of real data, data combined or amalgamated through real forms of
25 unity—in the modern outlook and parlance, “gestalt qualities”—
exclusively governed in their continual change through a natural,
i.e., merely inductively knowable, causality. One has no eye for the
fact that what gives itself in pure “inner experience,” that is, in a
purely seeing devotion of one’s reflection to that which is given as a
30 stream of cogitationes, exhibits a completely different mode of being
vis-à-vis everything natural—that it is precisely cogitatio through
and through, consciousness of immanent-intentional “objects” in
the how of variously changing “modes of givenness,” universally
centered by means of what we above called Ego-centering.
35 To be sure, it is anything but an easy matter to understand how
exteriority is constituted in the experiencing stream of conscious-
ness itself and in its synthetic connections; how then the difference
between supposed and true being is to be accounted for; how
 124 part one · section two · chapter two

the genuine difference between subjective modes of appearance

and that which itself appears, and the latter in its truth [are to be
accounted for]; and, further, how then on a higher level the pos-
sibility, essence, and achievement of scientific cognition are to be
5 brought to a definitively clarifying understanding. But only an essen-
tial description of pure consciousness itself in all such achievements
can bring about this understanding. To have had an | inkling of this, VII, 120/121
in the form of a demand for an investigation of the understanding
on the basis of inner experience, constitutes Locke’s not inconse-
10 quential merit. Yet what is in question here is not a naturalistically
misinterpreted inner experience but an ascertainment, running its
course within the bounds of immanent self-evidence, of what con-
scious life as conscious life, in all its types, is in itself and of what it
achieves, singularly and in regard to its synthetic connections and
15 its intentional motivations. No ascertainment is permitted here to
fall outside the attitude of pure immanence; what is exhibited must
be taken and accepted exactly as it resides in pure consciousness
itself, and the supposed exactly as it is supposed there. Thus, what
is perceived, for example, [must be taken] precisely in the manner,
20 precisely in the sense, in which it gives itself as perceived or that
perception itself assigns to it—in respect of time, for instance, the
sense of temporally present existence. Likewise what is remembered
[must be taken] exactly as it gives itself as the remembered, in this
case, therefore, with the sense “past event,” which first obtains its
25 sense precisely from this sense-giving—and similarly everywhere.
[The task is to study] how individual objects obtain their subjec-
tive temporal modes from certain modes of consciousness and how,
from other modes of consciousness, subjective modes such as ana-
logue, image, and sign obtain their sense, as was explained earlier
30 on various occasions.1
Thus, objects as such, taken purely factually and objectively in
every respect and in every conceivable subjective and objective
sense, obtain from sense-giving consciousness the sense that con-
stitutes them as objects and ⟨as⟩ objects determined in this way,

1 Husserl is presumably talking about these discussions in other lectures prior to

the winter semester of 1923/24.—Trans.

 critical disclosure of the genuine 125

through which they signify for the conscious subject precisely what
they signify and are what they are accordingly as they are possible or
actual. For each basic type of objectivity, we must study, with regard
to their structure, the correlative basic types of consciousness and
5 conscious syntheses in which as an achievement of consciousness
an objectivity of the sort in question is constituted as unity of valid-
ity. To this structure belong, of course, the modes of givenness on
ever new levels already emphasized frequently above—concerning
the temporality that belongs to the immanently intentional indi-
10 vidual object, for example, the modes of the now, the just-past, the
about-to-come; or, concerning spatial objects and their spatiality,
the modes of orientation conforming to | here and there, left and VII, 121/122
right, and so on, the modes of givenness from diverse perspectives,
those of spatial shape but also those of the colorations that “extend”
15 across these; or the modes of givenness according to the changing
sides of the thing; in short, the entirety of the “merely subjective”
that natural-scientific consideration excludes. But each and every
objectivity, including those that are ideal, is a unity of diverse modes
of givenness. Parallel to the concrete conscious experiences whose
20 immanent-intentional objects they are, the “objectivities in the how”
come to a “synthetic unity.” This, however, must in every respect
be uncovered, exactly described, and thereby made intelligible in a
seeing reflection.
A naturalistic psychology and epistemology is fundamentally
25 blind to all such problems concerning the correlation between acts
of cognizing and other forms of consciousness, on the one hand,
and “their” objectivities, on the other, concerning the subjective
constitution of the world in cognizing subjectivity—blind, in other
words, to every problem concerning subjectivity as the source of
30 all sense-giving and validity. And this means that they are blind
to the genuine epistemological problems of cognition and, in its
empirical inflection, even to the genuine psychological problems of
cognition. While we did not, therefore, overlook the advance that
was inaugurated in Locke’s Essay when, in contrast to Descartes,
35 he undertook to found a science of the data of the Ego Cogito, it is
now clear that he was unable to break through to the genuine foun-
dational science for all cognition and, on the other side, to a genuine
objective psychology founded on the basis of inner experience.
 126 part one · section two · chapter two

The critique we have just completed, in following the main line of

the problematic discussed, demonstrated to us the methodological
countersense of the Lockean epistemology’s immanent naturalism.
In the process it has also become clear that even if one, remain-
5 ing in the natural objective attitude, wants to develop an objective
psychology, the blindness to the intentional—the basic character of
conscious psychic life—necessarily makes a true psychology impos-
sible. A naturalistic tabula rasa-psychology such as the one that
Locke brought into existence and that has developed through the
10 centuries had to fail, had to become caught up in inductive super-
ficialities. | Everything that is primordially essential for spiritual VII, 122/123
life; all the highly remarkable peculiarities of consciousness as con-
sciousness of something and as the consciousness of an Ego; all
the marvels of the manifold syntheses that bestow on the stream
15 of consciousness, in accordance with whether we are dealing with
actualities or possibilities, passivities or free activities, the charac-
ter of an intelligible unity and an intelligible genesis, that make
consciousness the locus of a continuously rational law-governed
system—all this had to remain out of play. At most it could make
20 itself felt, unintentionally and unscientifically, in a naturalistic guise
and misinterpretation.
It remained out of play despite the fact that it lay within the
reach of intuition and within the capacity for intuitive explication
of the various particular beliefs and suppositions implied in con-
25 sciousness. For the natural-scientific method makes one blind to the
intellectual experience continuously exercised in active life and in
all the human sciences, and to the method practiced in the latter of
uncovering intellectual motivations, hidden comeanings, theoretical
and practical premises, and so on. Experience and the method of
30 experience were only permitted to be of one type: it necessarily had
to be of the same essential type as that which is practiced in natural
science.
However, the question of the right psychological method is not
our question. Our interest lies in the possibility of an absolute sci-
35 ence derived from the ultimate self-understanding of cognition
regarding its own achievement, that is, solely in the founding of a
genuine theory of reason. If, in accordance with this interest, every
attempt to make use of objective psychology and objective sci-
 critical disclosure of the genuine 127

ence in general is ruled out, what nonetheless reveals itself here

is a community of interest between objective psychology and the
pure theory of reason and subjectivity as such which is so intimate
that we are with good reason compelled to have a brief look at the
5 psychology inaugurated by Locke.
If we reflect on the outcome of our critical presentation of the
Lockean approach to the theory of reason, we see that on the one
hand it falls into countersense through its objectivism and “psy-
chologism,” that is, through the fact that it everywhere presupposes
10 the objective world and the objective sciences and that it founds
its theory of reason on psychology, psychology as | an objective VII, 123/124
science intertwined with the other objective sciences. To emphasize
one important point especially, it falls into countersense through
the whole manner in which it understands and works out its highly
15 important leitmotif: we have in mind of course the motif of search-
ing for the origin of all concepts and cognitive formations in general
in consciousness, of going back to the immediate intuition of the
“ideas” themselves and of the acts that generate ever new ideas—
in the now common parlance, to “inner” or “self-” experience. It
20 interprets this experience utterly naively and, in a way contrary to
the peculiar sense of the rational problematic, as self-experience
in the natural-objective sense of a component of psychophysical
experience (as the experience of a psyche objectively bound up with
a body).
25 The most recent critique we carried out, however, pertained to
yet another countersense, one that in its consequences is even more
significant. For even worse than this inability to keep psychological
and transcendental self-experience, and therewith also the psycho-
logical and the transcendental unity of the stream of consciousness,
30 separate from one another is the inability to see consciousness as
consciousness in its essential peculiarity and to subject it as such to
a pure experiential analysis and, more broadly, to a purely intuitive
analysis in general, an analysis of the possible conscious formations
and their essentially lawful modifications, implications, and syn-
35 theses. The immense tasks opened up by the title “intentionality,”
“consciousness as consciousness of …” remain closed off, of course,
as long as one is blind, as Locke and the entire psychology that fol-
lowed him were, to the basic character of all conscious life, and is so
 128 part one · section two · chapter two

by means of that naive prejudice which we called the naturalizing of

consciousness. We characterized this prejudice as the apprehension
of the stream of consciousness as an existing-together of “ideas,”
of “data”—as being like physical data on a previously blank sheet
5 of paper or in a “dark room,” where the parts are then meant as
genuine parts, the connections as genuine connections, the forms of
unity as genuine forms of unity, and meant only as such. Again and
again, to be sure, there is talk of intentional items, as is inevitable,
but never on the basis of a systematic essential seeing and a fixat-
10 ing description in which these items | would become thematic as VII, 124/125
needing to be established systematically and pursued in all their
intentional entanglements.
In this consists the “sensualism” bequeathed by Locke to the
future—for what is exposed through our contrasting exposition is
15 nothing other than the fundamental sense, or rather countersense,
of all those epistemologically erroneous traditional doctrines of the
external and internal senses, and therewith of all operating with the
“data” of external and internal experience. This sensualism crippled
both of the developments emanating from Locke’s work, that of
20 psychology as objective science and that of the theory of reason
as philosophical foundational science. Without an overcoming of
“psychologism” and of objectivism in general (⟨without⟩ positivism
in the good sense of the term), no philosophy of reason, certainly,
is possible—which is to say, no philosophy at all. But without the
25 overcoming of sensualism, of the naturalizing of consciousness, not
even psychology as a genuine objective science is possible. A psy-
chology that is acquainted with the basic field of all psychological
experiential facts, the field of consciousness, only in a naturalistic
misinterpretation, that is, one that is not acquainted with conscious-
30 ness according to its original essence—we shall have to decline to
recognize such a psychology as an actual science.
If psychology is to begin at all as a science, it will have to
do so in the shape of a systematic and purely immanent analy-
sis of consciousness—of a psychological “phenomenology.” Phe-
35 nomenological elementary analyses and descriptions furnish for
it the ABC’s. The exploration of these ABC’s and of the forma-
tions to be derived from them a priori, or, alternatively, of the
structural and genetic essential laws belonging to them, constitutes
 critical disclosure of the genuine 129

an entire science—as has become apparent only in the present

age—and an a priori science at that. Necessarily, it precedes every
empirical psychology (every science of the facts of psychological
experience)—every psychology “that is to come forth as rigorous
5 science.” It is precisely nothing other than the science of the primor-
dial essence of the psychic as such. A psychologism on the basis of
such a phenomenological psychology (even one that overlooked its
a priori character) is remediable. It probably would have impaired
the development of a genuine theory of reason and philosophy |, VII, 125/126
10 indeed would in principle have made it impossible; yet it would have
been a mistake that was relatively easy to ameliorate—if only the
analyses of consciousness were drawn from actual intuition and were
actual intentional analyses.Through a change from the natural to the
transcendental attitude, through the “bracketing” of all preposited
15 objectivity together with that which must be posited along with it,
all of the immanent analyses would have been preserved in their
essential core and would have remained epistemologically usable.
A sensualistic psychologism, on the other hand, is irremediable.
Its positions concerning the psyche itself are from the beginning not
20 actual discoveries, not discoveries drawn from the proper essence
of conscious life itself. To uncover intentionality is to understand
intellectually,a is to understand cognition and its formations, espe-
cially those of truth and legitimacy, that is, to understand intentional
formations through a methodical uncovering of the intentional
25 constitutive-formational connections. To do this in a scientifically
descriptive fashion is to understand them scientifically. So long as,
on the contrary, one has not even begun to see what sort of thing
intentional implication is, and thus to put in place the elements of
an understanding, there is nothing at all to understand and hence
30 nothing understandable. But psychological genesis, too, is, according
to its essence, an understandable genesis, and thus every naturalistic
psychology necessarily affords only the semblance of an explanation
of psychological genesis.

ageistig verstehen (that is, to comprehend in a mental grasp as opposed to having a

naturalistic explanation).—Trans.
 ⟨Chapter Three VII, 126
Empiricism’s Theory of Abstraction as an
Index of How it Falls Short of the Idea of
an Eidetic Science of Pure Consciousness⟩

5 Lecture 18: ⟨Empiricism’s Theory of Abstraction as an Index of

How it Falls Short of the Idea of an Eidetic Science of Pure
Consciousness⟩

A particular basis of our critique above concerned Locke’s doc-

trine of material substances and their qualities, or in other words his
10 attempt to show how true exterior existence presents itself internally
in the domain of ideas, how the subject, which has in an immediate
way only the tabula rasa of its ideas, there obtains for itself | an VII, 126/127
image of what is outside and the conviction that it truly exists.
In the same vein, our critique could then proceed to address the
15 entire series of Locke’s subsequent remarks pertaining to the con-
stitutive categories of the cognition of nature, to space, time, power,
cause, effect, and so on. [However,] to continue in this direction is
of no appreciable interest to us.
Things are quite different when it comes to Locke’s chapters on
20 language and thought, on truth and knowledge, science, and the
like—⟨to Locke’s theory of abstraction⟩. If at the bottom of the first
kind of investigation there lay the problematic of the constitution
of nature, of the constitution in cognizing consciousness of a world
existing in itself, what is now at issue is the problematic of the spe-
25 cific logos, of the formal framework of logical categories, that the
experienced world, with its real categories, must take on in order to
become the scientifically true reality, the reality that is determined
in theoretical truth.
Here what is required is to expose a new group of fundamental
30 errors, errors that, beginning with British Empiricism, calamitously
influence the whole of modern philosophy. These errors represent,

© Springer Nature B.V. 2019

S. Luft, T. M. Naberhaus (translators), First Philosophy, Husserliana: Edmund
Husserl – Collected Works 14, https://doi.org/10.1007/978-94-024-1597-1_7
 empiricism’s theory of abstraction 131

to be sure, an old inherited flaw,a an inheritance from ancient Skepti-

cism and medieval nominalism that with Hobbes flows into modern
so-called empiricism. Our new topic is the blindness to ideas and
ideal laws in the properly understood Platonic sense.
5 What characterizes traditional empiricism definitionally, so to
speak, is the fundamental prejudice that only what is individual
can be originally intuited. The denial of the possibility of intuitive
grasping goes hand in hand with the denial of the possible existence
of generalities—guided, of course, by the intuitionistic notion that
10 legitimate thinking must be able to authenticate itself intuitively:
what one cannot present to oneself intuitively or, where it is a ques-
tion of actual being, what cannot be perceived, that also cannot exist.
This seemingly obvious identification of intuition and individ-
ual intuition, of self-grasping intuition and perception, is passed
15 on to the empiricism of the new Lockean type, that of immanent
naturalism. The capacity to grasp conceptual essences, the corre-
lates of general terms, and also, from another point of view, the
very existence of such | essences—these go unacknowledged. The VII, 127/128
universe of intuitive cognition is the entirety of those ideas that can
20 be exhibited on the slate of consciousness. Intuition and “percep-
tion” (or “experience”) are one and the same. In other words, the
data on this slate are, just as much as the data of nature, altogether
temporally individuated facts, individual psychic particulars, given
in an immanent experience that is of the same kind as external
25 experience.
This view is apparently contradicted by Locke’s detailed account
of “general ideas,” and equally by his account of intuitive and
demonstrative cognition, with the recognition founded upon it of
a pure logic, pure mathematics, and pure morals that are sharply
30 distinguished from the empirical sciences. If one looks more closely,
however, one sees that according to Locke an abstract idea is merely
an individual singular moment that has been made to stand out from
an arbitrary individual thing that is itself taken from a multiplicity
of similar things, a moment that repeats itself in each of these latter
35 in the same way; and, in addition, “abstract idea” denotes a certain
representative function that in assertions and thought we assign

a Erbübel.—Trans.
 132 part one · section two · chapter three

to this moment for our own convenience. If, for instance, several
things resemble each other in being red, we can separate off the
moment of agreement, which recurs in all of them in like manner,
as an idea for itself, which of course is something individual. But
5 the mind utilizes this individual as a representative or model in
order subsequently to conceive of every occurring concrete thing
that also contains this moment red as a red thing, that is, as a thing
that contains a moment red that is like the abstract model red. Just
this is what makes possible the so exceedingly useful function of
10 general designation—the formation and employment of general
terms such as “red,” “round,” etc., and then, following upon this,
general asserting.
Yet to whatever degree recourse is had here to functions of con-
sciousness, to acts of comparison, abstraction, representation, and
15 normative regulation, and in however detailed a manner Locke
otherwise treats of psychic acts such as collecting, referring, com-
bining, distinguishing, identifying, and so on, there is nevertheless
no talk, here or in any similar cases, of an analysis and description
of the consciousness of generality as consciousness of … or of an
20 intentional clarification of its objectivating achievement. An under-
standing of the problematic of intentionality is utterly | lacking. He VII, 128/129
therefore also fails to see that in the functions of general thinking, as
their characteristic objectivating accomplishment, peculiar objectiv-
ities emerge in a progressive implication and indeed, in the original
25 forms of this thinking, originally emerge intuitively, that is, as imme-
diately self-given. If Locke does not even arrive at the descriptive
conclusion that diverse conscious experiences of sensory perceiving
can, in their immanence, be conscious of the numerically identical
thing; if it even escapes him that what is real, what is individually
30 transcendent, is capable of appearing in perception, not erroneously
but quite literally in its bodily identity as that which is perceived by
the latter; how much more, then, does he fail to see that something
quite analogous holds for the mental grasping of generality, that is,
with reference to general essences (in Platonic terms, “ideas”), and
35 that it holds no less for the insightful grasping of general states of
affairs or relations of ideas.a Empiricism as a whole fails to see this,

a Sachverhalten oder Ideenverhalten

 empiricism’s theory of abstraction 133

and whatever modifications Locke’s theory of abstraction subse-

quently undergoes, indeed all the way up to the present day, that
which resides in a conscious manner and as an undeniable sense in
all general thinking and asserting, and which resides in insightful
5 asserting as an indubitable self-givenness, remains unseen.
General essences, too, are objects, are meant in consciousness as
objects; predications are formed about them, correctly and incor-
rectly, with or without insight, as with other objects and particularly
with individual objects. Like other objects, like individual objects,
10 they are unities in diverse acts of consciousness that intend them
and nothing else, and like other objects we can possibly be conscious
of them in the eminent manner in which they come to immediate
self-grasping—that is, entirely analogously to things perceived in
perception. If we can become conscious of a thing now in an unclear
15 or emptily unintuitive manner, now in a self-grasping perception or
in a memory that presentiates anew an earlier self-grasping, then this
is no less the case for something general, for a conceptual essence
on some particular level of generality such as color and tone as such,
triangle and figure as such, and the like. Now it may be considered
20 and discussed unclearly, now intuited and grasped clearly and in full
intuition as it itself | and as an existing generality. And here, too, in VII, 129/130
the relevant synthesis of identification, it becomes self-evident that
what we are conscious of in one way at one moment and differently
at another and in any case in different and distinct lived experiences
25 is numerically one and the same, possibly being the identical thing
which at one moment is merely supposed and then is itself given.
Here, too, the synthesis of fulfillment, which leads the supposed back
to what is self-grasped, is a synthesis of verifying confirmation that
lays bare the “right” of what was previously meant; and here, too,
30 in the process of going back to self-giving intuitions, what is meant
can shatter in conflict—for instance, a meant regular decahedron1
can prove itself to be a nullity.
The lived experiences that synthetically coincide in something
identical do not, merely because they intend what is general, because

1 Boehm’s faulty transcription here is “Dreieck” (= triangle) instead of the correct

reading “Dekaeder” (= decahedron).—Trans.

 134 part one · section two · chapter three

as mental graspings of something general they contain the latter in

themselves originally, have anything like a genuine piece in com-
mon, any more than [do], for instance, several experiences of a
thing, as experiences of the identical thing—only with an obvious
5 difference in the case of the consciousness of generalities: while the
experiences themselves are, of course, individual, immanent data,
the generality that they mean in themselves intentionally or have
itself is not something individual but precisely something general.
Thus, the notion that there is, in a true and real sense, general think-
10 ing, general presenting, general intuiting is not the invention of an
extravagant Platonism but instead a doctrine that consciousness
itself gives us, provided only that we interrogate it, and interrogate
it according to what in absolute self-evidence resides within it itself
as meaning and achievement.
15 No theory of reason, no philosophy, is possible as a science at
all if it persists, in the spirit of the general tradition, to discourse
at length about self-evidence and insight while at the same time
being incapable of interrogating the consciousness of self-evidence
in the manner of intentional description, not recognizing this con-
20 sciousness as what it is according to its essence: the self-giving or
self-grasping of objectivities that we become conscious of in the
flesh, as it were, in the process of originally authentic thinking—in
this case, that is, in thinking that actively forms these objectivities as
the objectivities they are. Grasping of what is self-given, however, is
25 the same as immediate intuition, and it would be a foolish objec-
tion to this extension of the notion of intuition, with the immediacy
belonging to it, if (as has happened) | one were to say: Thinking is VII, 130/131
a mediate form of consciousness in contrast to immediate intuition.
Intuition signifies passivity, the mere accepting of something given.
30 But thinking is a multiform activity proceeding from such givenness.
And are we supposed to stop designating as mediate activities such as
concept formation and even inferring and proving? This objection, I
repeat, is foolish. Just as, in its way, the “passivity” of external expe-
rience, too, has its multifarious implications that in the fluctuation
35 of perceiving, for example, and also in temporal succession, bring a
manifold of apperceptions into a synthesis while the experienced
object is “immediately” intuited—that is, precisely, self-given—so
it is, similarly, with thinking. To it belongs, as I have repeatedly
 empiricism’s theory of abstraction 135

explained at length, a multiplicity of acts, connected to a synthetic

act-unity in order to make us conscious of the unity of the object;
and when the acts have the form of authenticity and originality,
they then constitute generatively the unity of the object, which in
5 this generation is self-given. This entire edifice of active synthesis is
the unity of self-giving; it achieves the immediately intuitive con-
sciousness of the objectivity that is in question here, for example,
the objective unity of an inferred conclusion or of an entire proof,
an entire theory. Even a god could have such a thing given to him
10 immediately only by carrying out this nexus of actually generative
acts; he, too, can have thoughts only when he thinks, and when he
thinks as connected everything that is demanded by the thought’s
unity of connection. Each type of objectivity has its immediacy of
givenness, its type of intuition, of self-giving self-evidence. Instead,
15 despite the passing of centuries, one did not actually get beyond
what the medieval imagery of the lumen naturale implies: that a
mysterious, luminous quality, a “feeling” of necessity in thought,
and so on, constitutes the privilege of self-evident thinking, in which
case there then arises the absurd problem of the question as to
20 why this mark of distinction should indicate truth. And thus we find
ourselves, ever since Descartes’s recourse to the divine veracitas,
still in the same predicament. | VII, 132

Lecture 19: ⟨The Need to Broaden the Idea of Intuition⟩

Concerning in particular the intuitive grasping of generality,

25 which we claim is an exact analogue of the perception of some-
thing individually present or of the memory of an individual past
event, this much is certain, that while general intuition is taking
place, concrete acts of individual intuition are present in the field of
consciousness, indeed, that as necessarily functioning supports of
30 general intuition they themselves belong to it. It is also certain that
when this occurs, the manner in which acts of individual intuition
are carried out and we are conscious of, for instance, individual red
things during the intuition of red in general, is essentially different
from what occurs when individual intuitions precisely do not have
35 this function, when they do not serve as the basis for the formation
 136 part one · section two · chapter three

and intuitive grasping of something general. For if in other cases

the individual thing is grasped, meant, posited as a this-here, in the
present case it is the generality, red as such, and only it, that is meant,
that is intuited and grasped as an existing generality.
5 For us, who have already achieved a vantage point on con-
sciousness itself and its intentional contents and who make such
statements from this vantage point, the further course of action
is now clearly sketched out. The next task would be to character-
ize these various modes of consciousness in comparison with one
10 another and to describe analytically the modifications that individ-
ually intuiting consciousness undergoes—in what manner, through
what structures, it accomplishes this new achievement that we call
the insightful intuiting of something general. We will then have to
take into consideration the levels of perfectibility that are possible
15 here and everywhere with regard to clarity or intuitiveness, their
peculiarity. And finally, we will have to consider non-intuitive think-
ing, which is ever so important, together with its modes: the way
in which, in a mere empty anticipation, it intentionally constitutes
within itself a non-intuitive sense, a supposed generality. Of course,
20 we will then also have to do justice to all those most general for-
mations, belonging together essentially, in which generalities are
meant in thought, are themselves intuited and given in insightful
thinking, as well as the subtypes that arise only in particular spheres.
If I judge “red is a species of color,” “triangle is a species of the
25 genus rectilinear figure,” then the species and genera are “objects | VII, 132/133
‘about’ …” that is, about their substrate-objects. But if I judge: “the
sum of the angles of a triangle as such”—that is, of every triangle—
“is equal to two right angles” or “a red ribbon, or in the plural red
ribbons, flap in the wind,” then instead of the universal a and as such
30 I have thought the particular, which is equally a form of generality.
There lies in all of these—in the red, some red or other, every red—
something shared, and yet the modes of consciousness, and then
also the modes of originally self-evident self-giving, are different.
In a wholly different direction lie those investigations concerning
35 generality of the eminent form pure or ideal straight line and thus in
general the “ideal” purity of geometrical concepts and essences, as
contrasted with the kind of conceptual generality that is displayed in,
for instance, the descriptive general concepts of botany: those types,
 empiricism’s theory of abstraction 137

expressed by words such as grape-shaped, umbel-shaped, round,

elliptical, etc., in which any suggestion of geometrical ideality is
altogether remote and excluded from what is meant—types which
of course are also grasped intuitively. This holds not only for spatial
5 forms but in all individual spheres and spheres that are classifiable as
such. Ideal concepts and types, though they are not individual things,
are seen in their own manner and are also graphically depicted in
their own manner. For these forms of generality, too, and for all the
special forms of generality, the analogous problems of the clarifica-
10 tion of the consciousness that constitutes them must be posed and
solved.
This is how the problematic, an endlessly advancing one, presents
itself to those who have learned how to grasp and describe con-
sciousness as consciousness.
15 How very different is the empiricist doctrine of abstraction begin-
ning with Locke! It conjures away the consciousness of generality
and generality itself by pointing to the individual intuitions that
function necessarily in actually self-evident intuitive thinking and
then saying: over and above this there is “nothing more” than mere
20 representation. The seen or imagined triangle, for example, serves
in geometrical intuitive thinking as a representative of any triangle.
But what is this “mere representation”? Examining it closely, if we
stick to the insightful thought itself that is at issue (in our example, a
triangle as such), stick to it itself as it can be interrogated | in imme- VII, 133/134
25 diate reflection, then this representation is nothing at all other than
precisely that general intuiting itself that has been rejected—though
the ambiguous term “representation” may scarcely be appropriate.
It is, however, the naturalistic attitude that makes one theoretically
blind to this. Of course the empiricist, too, experiences it and in a
30 certain sense sees it, but he does not accept it. Bedazzled by the
paradigm of natural-scientific explanation, one wants to explain
everything in the same manner. By regarding the domain of inner
experience as a closed field of facts with explanatory natural laws
that go along with them, one substitutes for the problems of epis-
35 temological origin, for those pertaining to the clarification of the
consciousness that constitutes every type of objectivity, problems
pertaining to natural and causal explanation. Instead of carrying
out pure self-cognition transcendentally, as a retrospective observa-
 138 part one · section two · chapter three

tion, analysis and immediate description of the contents that make

the intentionality of consciousness and its achievement compre-
hensible, one falls back into psychological-causal constructions on
the basis of an inner experience that has been misinterpreted in
5 natural terms. The same occurs here in the domain of that which
is given as general and the consciousness of generality. And yet all
such constructions acquire the appearance of an explanation—one
that clings to them—on the basis of that theoretically disregarded
consciousness whose sense-contents are scintillatingly commingled
10 with those that are causally hypothesized.
The fundamental wrongheadedness not only of Locke’s the-
ory of abstraction but also of Berkeley’s highly celebrated theory
and all those that follow does not apply to thought with regard
to a single, isolated point. Rather, the entire realm of the logos is
15 affected in the same way. As a result, each and every achievement
of thought, each and every theory and science, has become incom-
prehensible. Indeed, we must go further: for anyone who is able to
see the consequences, the very possibility of science has been fun-
damentally nullified. Through its theory of thought, the tabula rasa
20 psychologism-cum-empiricism is already an extreme form of skepti-
cism, albeit one that remains hidden to itself, and it is vulnerable to
the charge of being a countersense of the most radically conceivable
kind, something characteristic of all genuine skepticism of whatever
form. For if one makes manifest what is contained in this view’s
25 theories as a consequence, then it must become self-evident that,
through the content of these | theories, it denies in principle the VII, 134/135
possibility of every achievement of thought whatsoever, thereby
denying what it lays claim to in its own thinking activity, in the for-
mation of its own theory as a possible and actually accomplished
30 achievement. Even Hume (the skeptic by profession, so to speak),
although he uncovered the skeptical consequences of empiricism in
other connections, did not see its radically skeptical consequences
with regard to general thought—assuming he did not remain inten-
tionally silent about them in order not to rob his skeptical theories
35 of all influence and give them the appearance of being groundless
and ridiculous from the outset. At any rate, Locke and all the other
naturalists of inner experience honestly believe that they have not
surrendered the achievements of thought and scientific thought but
 empiricism’s theory of abstraction 139

only explained them psychologically, made them comprehensible—

and most especially the achievements of pure thought in the purely
rational sciences.
Since centuries’ worth of criticism has essentially failed here, it
5 will be of great interest to exhibit the skeptical situation with refer-
ence to one fundamental point: axiomatic cognitions and truths. We
wish to criticize, in other words, the doctrine that historically has
become famous under the Humean title of the knowledge of “rela-
tions of ideas,” which Hume himself used as a foundation for his
10 skeptical arguments. In all essential respects, however, the doctrine
stems from Locke.
Certain propositions of lower and higher generality are immedi-
ately and completely self-evident, propositions that one can regard
as general propositions concerning relations—for example, “red
15 is different from green,” “2 < 3,” and the like. According to the
dogma of the empiricist doctrine, only individual items are intu-
itively given and actually exist; thus, in each particular case, when
I grasp such general propositions with insight, I have as actually
given only individual relations of individual data. There is no seeing
20 of the “as such” and of relations as such. But what can now give
us the right to assert such general propositions? Can the mythical
function of representation, even when carried over to the generality
of a relational state of affairs, help us here—if it is precisely to be
combined with the claim that generality as such is never itself intu-
25 ited? How do I know that I can in this way lay a claim, in the sense
in question here, | to the individually seen relation this red and this VII, 135/136
green as a “representation” for any arbitrarily chosen similar case?
It lies, after all, in the very sense of such propositions that wherever
I present to myself a red and whenever I present to myself a green,
30 inevitably the corresponding relation obtains. If one should hold the
interpretation that it belongs to the nature of a red that is seen or
intuited in phantasy and of a green about which the same is true to
be given together in human consciousness, that they can only occur
in this relational combination, then we do not want to ask where
35 and on the basis of which inductions this psychological law has been
identified and whence the empiricist knows something about it as
a natural law. In any case, whoever simply judges and grasps with
insight what the axiom says does not speak about the soul—his own
 140 part one · section two · chapter three

soul or the present soul of another or those of the entire past, etc.—
nor about psychological laws, but rather about nothing more than
what he sees and grasps with insight, wholly immediately, which is
simply this: red is different from green, and the like. And is it not
5 clear that any application of psychological laws here completely
alters the sense of these axioms? And furthermore: if it were a nat-
ural law of the psyche that such relational connections always arise
wherever we are conscious of the termini of the relation, then in a
given single case only the individual relation should exist, whereas
10 what is in question is not how a mere individual case is possible, but
rather how knowledge of general law, and indeed of axiomatic law,
is possible as genuine knowledge.
At bottom, therefore, we always find the same method, which
places behind the slate of consciousness a subject that knows all
15 this and achieves in thought precisely what would have to appear
on the table itself, i.e., in inner consciousness itself, as a conscious
achievement—which, however, one forcefully wishes to explain
away.
Thus, as we can see, empiricism is a mere sham intuitionism or a
20 mere sham empiricism. For it is only an illusion that it carries out
its principle to make no assertion that is not drawn from intuition;
it is mere illusion that it goes back to experience, to self-grasping
intuiting, and measures every assertion against the things and states
of affairs themselves. We become convinced of this not only on the
25 basis of psychologistic interpretations of axiomatic thought, and
then of rational thought in general, that if taken seriously would
have to lead to this thought’s | outright rejection; and we become VII, 136/137
convinced thereby not merely of the countersensical skepticism
that lies, and lies here in its most extreme form, in the fact that
30 now indeed the cognition and validity of logical axioms, such as
that of non-contradiction, is also affected; no, we also become con-
vinced that, at bottom, for empiricism not even the possibility of
a judgment concerning something individual remains intact and
comprehensible for us.
35 We must bear in mind only the following.An individual assertion
such as “this tone is higher than that one” has a uniform assertional
sense whose truth I immediately recognize precisely when I directly
cognize that which is asserted itself, that is, the state of affairs itself.
 empiricism’s theory of abstraction 141

Now, it should be emphasized, first, that the concepts tone and being
higher appear here as constituents of the assertional sense and, in
being measured against intuition, as constituents of the asserted
state of affairs itself. It is in keeping with the verbal sense of the
5 words tone and higher that they become fulfilled through intuition,
and yet not through the mere sensory experience of two tones and
a sensory combination of them; instead, the intuitive fulfillment
concerns these sensory particulars precisely as particular instances
of generalities. Skepticism about generality, however, also annuls
10 the general in the particular case, and since individual assertions are
inconceivable without co-meant conceptual generalities, this alone
would be enough to for us to recognize that empiricism appears to
render even singular assertions concerning individuals incompre-
hensible and impossible.
15 But the following is of still greater interest. How do things stand,
then, with the entire sphere of grammatical forms for assertions,
beginning already with individual assertions—with the subject form
and the predicate form, with the is and the not, with the and and the
or, the if and the then, and so on? We say in ordinary speech: “I see
20 that this house has a red roof,” “I hear that this tone is higher than
that one,” and we speak not merely of seeing or hearing the house,
roof, tone itself. In nature there are things, but what is surely not in
nature are these states of affairs with their subject and predicate
forms or the relation higher than and, on the other side, as a distinct
25 thing, the opposing relation lower than, which in each case again is
a dependent | moment of the intuitive portion of the entire propo- VII, 137/138
sition, of the state of affairs. In point of fact, to experience is not
merely to experience individual data; experiencing is the conscious-
ness of the self-giving, the self-grasping, the self-having of anything
30 at all that is meant, in any form of consciousness whatever—of that
which is meant in innumerable assertional forms with their individ-
ual shapes and which can then, in this sense-formation, precisely
be given, itself intuited, and grasped as truly existing. Without this
broadening of the idea of intuition, which is exactly measured to
35 fit conscious acts of meaning, including those that are totally unin-
tuitive, in all its forms, there can be no talk of a description of the
cognitive situation or of a settled understanding about cognition
and true being.
 142 part one · section two · chapter three

What is clear is that it is only when we resolve to set aside all

prejudices and to identify experience or intuition with self-evidence,
with cognition in the pregnant sense, and only when we become
aware that this broadened “experience” denotes nothing other than
5 the self-grasping of what is meant in exactly the way in which it is
meant, only then can we seriously think of understanding cognition,
that is, of understanding how not only the world of simple, concept-
free experience but also logical objectivity, and thus objectivity of
every type and level, with all its real and ideal forms, can have a
10 sense and an authenticatable being for us. Consciousness in itself,
in its essential forms, creates sense, creates, in the various forms
of self-evidence, possible and true sense as a form of the possible
fulfillment of unfulfilled thought-intentions, of a fulfillment in the
form of self-giving or by being “measured” to such a form.
15 What has also become clear on the basis of our critical analysis,
however, is the method that is the only one that can possibly help
us tackle the problems of the possibility and sense of cognition that,
beginning with ancient Skepticism and continuing with modern
Empiricism, have forced themselves upon us so strikingly—indeed,
20 even before that, can help free these problems from confusions,
ambiguities, and contradictory obscurities and transform them into
the kind of genuine and pure problems that as such are opposed to
every objectivistic problem. This method is none other than that of
going back to the Cartesian ground, to pure cognitive subjectivity
25 and its pure | consciousness, and then of interrogating subjectivity VII, 138/139
itself according to its own self-evident sense and according to the
essential forms of its possible sense-fulfillment or self-evidence, in
which objectivity of every type is constituted originally in the man-
ner of consciousness, as that “self” which is grasped in self-grasping.
30 But not only that. Yet another great step will prove to be neces-
sary. The questions concerning possible cognition, the clarification
of the how of original constitution in consciousness, have not arisen
historically as questions addressed to singular objects and the con-
sciousness of them. What became mysterious through the skeptical
35 denials was the possibility of an experience and a knowing in general
of things existing in themselves in general—and in like manner, later,
the consciousness of generality in general and the mode of being
of the idea in general, of evidence in general, in relation to truth in
 empiricism’s theory of abstraction 143

general, etc.This much is clear here: once one has in one’s possession
pure ideas such as mathematical ideas and the ideas of pure apo-
phantic logic, pure generality on the side of objects has to bring with
it an equally pure generality on the side of consciousness. In other
5 words, one becomes aware that transcendental consciousness in its
basic configurations and its transcendental achievements can and
must be considered using the method of essential intuition—that
is, as we can say, using the purely grasped Platonic method. Every
pure idea pertaining to a genus or a mathematical form of objec-
10 tivities in general points back to an eidetic problematic concerning
the modes of consciousness that relate to objectivities having the
relevant nature or form; and these modes of consciousness them-
selves are thereby conceived in eidetic generality, and in the actual
investigation they must be exhibited as “ideas” using the eidetic
15 method.
In this way, what emerges from the critique of empiricism is the
idea of an entirely different science of subjectivity based on pure
“inner experience,” an eidetic science of the Ego as such, of possible
pure consciousness as such, of possible objects of consciousness
20 as such, in which all facticity is suspended and is only included
within the range of pure possibilities as one such possibility. If we
delve more deeply into these matters, it even turns out that every
transcendental | question to be posed about individual objects and VII, 139/140
individually determined consciousness, for instance of these human
25 beings and this world, can and may only be treated in the manner of
geometrical questions in reference to a determinate thing in nature
and to nature in general as a something determinate. This means:
the necessary method is that in which the individual case is regarded
as an individual instance of a priori generality, so that the problem is
30 shifted from the realm of the factual to the realm of pure possibility
and its a priori. Transcendental philosophy is first and foremost, and
necessarily, a priori philosophy, and only then application to the
factual.
However, we cannot yet discuss what exactly is meant by this.
35 At any rate, we retain for now that which lights the way for us,
though admittedly still from a great distance: the idea of a universal
essential science of pure subjectivity and its pure conscious life, a
science that, as eidetic (“a priori”), explores the universe of the ideal
144 part one · section two · chapter three

possibilities of this life and the objectivities that are constituted in

it according to ideal possibility—in short, an eidetic science of the
Ego Cogito.
 ⟨Section Three VII, 141
The Development of Skeptical Forerunners
of Phenomenology in Berkeley and
Hume, and Dogmatic Rationalism⟩

5 ⟨Chapter One
From Locke to the Radical Consequence of
Berkeley’s Purely Immanent Philosophy⟩

Lecture 20: ⟨The Positive Historical Significance of the Renewal

of Skepticism through Locke and His Successors⟩

10 Our critique of Locke’s philosophy has come to a natural con-

clusion insofar as we have critically exhibited from it what could
be exhibited without external compulsion and without anticipating
any further developments. We have at each moment carried out the
critique from a certain distance, so that it developed into a critique
15 that is applicable to any philosophy of the new type inaugurated by
Locke. Just this new type of philosophy—that of an epistemological
tabula rasa psychologism—which was essentially determinative for
the entire image of modern philosophy, is what captivated us for so
long, and for good reason, and in its continued, merely internally
20 consistent development into a so-called immanent philosophy or
immanent “positivism” it must captivate us further still. This devel-
opment is tied to Locke’s two ingenious pupils, Berkeley and Hume.
In inseparable historical unity with these two thinkers, fulfilling
himself in them, so to speak, Locke is a primary wellspring of the
25 spirit of our living philosophical present.
It is exactly this wellspring, however, which, in keeping with the
entire course and sense of our critical examination of the history of
ideas, interests us above all else. For what is at issue for us in this
examination is nothing less than the task of laying bare the unity
30 of the motivation | that, stretching through the millennia, lived as VII, 141/142
the developmental drive in all philosophy insofar as it wanted to

© Springer Nature B.V. 2019

S. Luft, T. M. Naberhaus (translators), First Philosophy, Husserliana: Edmund
Husserl – Collected Works 14, https://doi.org/10.1007/978-94-024-1597-1_8
 146 part one · section three · chapter one

become true philosophy and in all philosophical method insofar

as it wanted to become true method. At times partly satisfied in
some philosophical approaches and yet never ultimately satisfied,
philosophy is driven on to ever new methodological reflections; it
5 assumes ever new methodological shapes and yet in doing so never
reaches an end. It never reaches the end, which would be this: the
true beginning of a true coming into being drawing on the power
of the one true method. The true method here can only be the one
that can be comprehended and considered in absolutely indubitable
10 self-evidence as the only one that fulfills the meaning of philosophy,
the only one that is demanded by it.
What is required is to understand that philosophy, according to
its guiding methodological idea as a science that justifies itself abso-
lutely, could not find satisfaction in the methodological ideal of the
15 objective-rational science that grew early to maturity, that it instead
demanded an entirely new way of proceeding methodologically
without which it, and thereby genuine science as such, could never
come into being, indeed could not even begin to come into being. It
must be shown that certain hindrances, grounded in the nature of
20 the very cognitive situation in which all philosophizing is rooted,
divert the direction of regard of the mind’s eye away from pure
consciousness, thereby diverting it from the appointed site where all
the foundational work needs to be done. And furthermore, we must
reveal the hindrances that inhibit the grasping of the self-evident
25 intentional elements and hence the development of the genuine
intentional method in accordance with which alone work can be
carried out here. Of course, we need to make clear the stages of
development in which the nascent philosophy gradually became
aware of this pure sphere of consciousness, how it then recognized
30 this sphere as the necessary site of its work even while it never-
theless remained blind to its peculiar essence and the sort of work
proper to it. This was the case up until the definitive breakthrough
of the true method and the first beginning of real philosophy in the
last several decades—that is, as I am convinced, in the form of the
35 new phenomenology.
In this way we begin to understand that Locke is of quite par-
ticular historical significance in our context. However | tedious and VII, 142/143
verbose he may be (and he has those qualities in abundance); how-
 from locke to berkeley 147

ever much he may be lacking in a sense of metaphysical depth, in a

capacity for intuition about worldviews, lacking in everything that
can raise hearts or remind them of the tragic nature of the world’s
fate in the struggling life of humanity; however offensive may be his
5 empiricism and that of his school, as indeed it has at all times been
found to be; however all that may be, the Lockean philosophy, both
in its original type and as it further developed toward an immanent
philosophy, was an essential stage on the thorny path to the true
method.
10 Locke’s philosophy must arouse our interest already by virtue of
the fact that, as we could show, it is a form of skepticism—one veiled
to itself, to be sure—which in its further development unveils itself,
albeit not in every direction, and which then, in the form of Hume’s
skepticism, places the great demand on the new philosophy that it
15 be overcome in the manner necessary for every radical skepticism,
namely, by showing that it is true on a higher level.
Hence, Locke’s psychologism interests us already because it is a
new form of skepticism—new vis-à-vis ancient Skepticism, which
as we showed was so significant for the development of ancient
20 philosophy. After all, it is only in reaction against skepticism’s most
original form, the philosophy of the Sophists, that the idea and the
problem of philosophy as a science based on absolute justification
arose.
Let us recall some things that we know. We convinced ourselves
25 that despite their ardent efforts, which in a certain sense were quite
successful relatively speaking, the ancients were not really able to
do justice to this idea. They created objectively rational science,
a science that seemed to be fully satisfactory but that internally,
despite all its achievements, remained skeptically burdened. That
30 is, it remained incapable of answering those baffling questions that
could be posed about the cognition of their objects—transcendental
questions. Thus in antiquity, Skepticism remained intact as a broad
current and remained, in fact, indomitable.
As far as the modern period is concerned, it begins, as we saw, as
35 a renaissance of Platonic intentions. Descartes, with elemental force,
renews the idea of a universal, radically | self-justifying science and VII, 143/144
attempts to set it going with a novel method. The undertaking does
not succeed, although he takes the first, absolutely necessary step
 148 part one · section three · chapter one

and actually discovers in the Ego Cogito the Archimedean point, or

rather the Archimedean ground, the absolutely certain and neces-
sary ground for the work of laying the first foundations. But that it is
a ground for the work to be done and what the manner and method
5 of this work would have to be, that he does not discover, and so he
only provides a powerful impulse, one whose impact could first be
felt only historically. He thereby commits the fundamental error of
allowing objective science, as a scientific type created by the ancients
or at best in its new form as rational natural science, to justify itself
10 absolutely only through a supporting foundation, without altering
this science itself methodologically. In just this manner—the funda-
mental considerations and the universal theologico-metaphysical
perspectives that it opened up seemed, after all, dispensable for
the positive scientific work—Descartes cleared the way for a new
15 dogmatism, gave the positive sciences the freedom to stand on their
own legs and to leave the rest to a complementary metaphysics, to
a science that is exactly as objectively dogmatic as these individual
sciences themselves.
After Descartes, however, the next great stride is made by Locke.
20 He is the first one to seek a path from the Cartesian Cogito to a
science of the Cogito and the first one who, as regards method,
calls for a universal intuitionistic grounding of cognition and of
science: namely, by tracing all cognition back to its original intuitive
sources in consciousness, in inner experience, and clarifying it on
25 the basis of these sources. Notwithstanding all his immaturity and
lack of clarity, he nevertheless sees that if everything that presents
itself for a subject as reality and truth presents itself in that sub-
ject’s own conscious life and can present itself only there, and if all
authentication of legitimacy and illegitimacy, of truth and falsity, of
30 probability and improbability, is simply an achievement carried out
in the immanence of consciousness, an achievement carried out by a
subject and in a subject: that in that case, only a systematic study of
the sphere of consciousness, of the Cartesian domain of immediate
self-evidence, can bring | the problems of cognition to a definite for- VII, 144/145
35 mulation and to actual resolution. The naive transference, which is
unavoidable at this developmental stage, of the apperceptive habits
belonging to the objective consideration of nature and the world to
the Cartesian domain of immediate self-evidence leads him to the
 from locke to berkeley 149

naturalistic psychologism of the tabula rasa interpretation, which as

our critique showed was necessarily, already by virtue of its type, a
form of skepticism and which thus annihilates itself in countersense.
And so in relation to this new form of skepticism and considering
5 the fact that it could nevertheless mark an epoch and continuously
define the modern period to the present day, a picture presents
itself for the modern period ranging up to the present day that is
similar to the one that presented itself in antiquity. Just as, there, the
current of the Skeptical schools ran parallel to Platonism and the
10 current of rationalistic philosophy stemming from it, so, too, does
there run, in parallel to Cartesianism and the stream of rationalistic
philosophy stemming from it, the counter-stream of the empiricist
philosophies. One can then say: the inextirpableness of skepticism
in both cases shows that rationalism was not yet true rationalism,
15 that is, that it was not able to realize the idea of a truly rational
science, one that could justify itself in the full, absolute sense, much
less of a universal, unified system of such sciences.
But though there is truth in this parallelism, it is not yet the whole
truth. Ancient Skepticism is, to be sure, steadfastly and consciously
20 a negativism, an anti-philosophy that acknowledges no philosophy
whatsoever (and that means no objective philosophy whatsoever)
and declares none to be possible in principle. It has no sphere of
positive cognition and work; it knows of no true method, unless we
count its techniques for constructing skeptical paradoxes. The only
25 exception is the empiricism of the later medical empiricists, which,
however, had but little influence on the total picture of ancient
philosophy.
Things are different with modern empiricism. If we leave aside
the great isolated phenomenon of Hume, empiricism did not want
30 to be a negativism; it did not even want to be a skepticism. Even
Hume’s later imitators or epigones |, the philosophers of the “as VII, 145/146
if,”1 did not want to deprive objective science of its esteem but only
to interpret it in the correct manner. Indeed, Hume himself deems
science wholly non-rational, but he does not want to do away with it.

1 An allusion to the neo-Kantian philosopher Hans Vaihinger, whose popular Die

Philosophie des Als-Ob (The Philosophy of “As-if”), first published in 1911, was
already in its eighth edition by 1922.—Trans.
 150 part one · section three · chapter one

No matter how much countersense—and, when all is said and done,

how many skeptical consequences—reside in empirical philosophy
of the Lockean tabula rasa type, it is at any rate an epistemology and
a psychology that has a method and that actually does something
5 with this method. It is not simply empty construction; it is no concep-
tual scholasticism. The empiricist is unquestionably directed toward
concretely tangible problems, and he genuinely aims to solve them
through work he has seized hold of himself. Moreover, he actually
has something in his hands, and his work is not completely without
10 fruit; something takes shape in his hands. And for this reason one
can learn something from Locke and his followers; one always sees
what they see, and that they see something, and that something takes
shape in the work they carry out.
But, one may ask, how does this square with our critique? I
15 would answer as follows. What is great—and not merely what was
factually epoch-making but what is lastingly significant—is the first
breakthrough of the method of intuitionism, precisely, that is, of the
principle discussed above directing us to go back to the original
sources of intuition, to self-evidence, and to do so in a systematic pro-
20 cedure, clarifying all cognition on the basis of these original sources.
Here the guiding insight is that under the title Ego Cogito there
is a self-enclosed domain of all original sources—the domain of
what is absolutely self-given and immediately self-evident—which
must become the primordial field for every investigation. In this
25 formal [principle] consists the lasting legitimacy of empiricism. If,
though, it is incapable of understanding consciousness purely as
consciousness and, to use our words, of interrogating conscious-
ness itself according to its essence and intentional achievements,
if it misinterprets [consciousness] naturalistically and substitutes
30 naturalistic constructions for what is actually seen, still, de facto it
ranges, by and large, over ground that it has chosen for itself, and
despite all misinterpretations and even malign constructions, it is
connections which are seen that make up its foundation. Further-
more, they become visible to anyone who reads carefully. Except
35 that, of course, they are not, they are never, grasped scientifically,
described in their pure sense and sense-connections, | or in general VII, 146/147
treated in accordance with the method that is demanded by the
essence of intentionality. Only in this way can we make sense of the
 from locke to berkeley 151

enormous power of modern empiricism and the unceasing attempts

to improve it and by means of it to bring about a truly scientific
psychology and epistemology.
And in this way the preeminent interest that Locke and his
5 school have for us becomes comprehensible. It becomes compre-
hensible because we are on a path to showing, from ever new sides
and with reference to historical-critical material, that the sense of
philosophy itself and the method demanded by this sense drive us
toward an intuitionism, but that the true method, the genuine intu-
10 itionism, is not that of Locke, nor that of the immanent philosophy
that emerged from him, which necessarily winds up in skepticism
and countersense. It is, instead, the intuitionism of transcendental
phenomenology, that is to say, that science of the Ego Cogito—
or, in terms we also used, that Egology—which takes the Ego and
15 the Cogito and the cogitatum in just the manner in which they are
actually given in intuition, the lively streaming life of consciousness
and what we are conscious of in it in its concrete living fullness,
and then develops the pure methods of intentional analysis for the
uncovering of hidden intentionalities, methods that proceed with
20 an absolute and unflinching lack of presuppositions and that coin-
cide at every step with what is purely intuited, with what is given in
absolute indubitability.
Radical critique of the empiricism of inner experience is, there-
fore, not just any philosophical critique. It is a critique that, by
25 exhibiting what the empiricist actually has before his eyes in abso-
lute givenness and what, on the contrary, he hypothesizes, frees us
from the objectivistic prejudices that blind us to the specifically
transcendental, to pure subjectivity and the life and achievement
that is carried out under the title “pure consciousness,” in which
30 all possible objectivity takes on meaning and being for a possible
Ego. In just this way, the critique opens up the path to achieving the
overcoming of all skepticism, and hence that of empiricism, that we
hinted at above in saying that overcoming radical skepticism means
showing that it is true in a good sense. This “showing-true” itself and
35 in the fullest sense refers, of course, to the actual work performed,
whose methods and horizons the critique could | make visible only VII, 147/148
in general terms. But the critique already brings out the truth of
empiricism insofar as it helps empirical intuitionism to attain its true
 152 part one · section three · chapter one

legitimacy as intuitionism and thus, as it were, defends empiricism

against itself, allows its true Ego and its guiding idea to speak, as it
were, or extracts from a counterfeit empiricism the true and genuine
empiricism. (And it brings out empiricism’s truth in a higher sense
5 just as, for instance, a critical transition from the Sophists to Socrates
or Descartes brings out the truth of the sophistic movement.)

Lecture 21: ⟨Berkeley’s Discovery, and his Naturalistic

Misinterpretation of the Problem of the Constitution of the Real
World⟩

10 To bring our examination of the history of ideas to a close, I must

now speak about the development of Lockean psychologism into a
purely immanent philosophy.
The inconsistent manner in which Locke assumed the existence
of a transcendent world, the new natural science, and the interpre-
15 tation, handed down among the natural scientists, of the subjective
and objective qualities of sensorily intuited things as pregiven data
while on the other hand his intuitionism was intent on carrying
out a methodological analysis of what is purely given in inner
experience—all this had to generate resistance. It was this intu-
20 itionism, surely, that constituted what was new and significant, in
itself and for the time, in Locke’s work. It is only our own “ideas”
that are immediately given, only the field of our immediately self-
evident inner experience. This, therefore, must be the original field
of scientific-psychological research, and hence also of the scientific
25 clarification of all cognitive problems. That was plausible. No one
could take offense at the naturalizing of consciousness; it corre-
sponded to the natural way of thinking. What was also plausible,
therefore, was Locke’s further methodological procedure of consid-
ering the data of inner experience with regard to their elements and
30 subjecting them to a genetic analysis as to their origins: the complex
features that come forth in developed consciousness must be built
up genetically from their elements and accordingly must become
comprehensible descriptively and with regard to their development.
It was, then, actually a matter of course that the objectivity | VII, 148/149
35 transcending consciousness, external reality, came into view in this
 from locke to berkeley 153

intuitionistic-genetic method solely as an internal phenomenon on

the tabula rasa, that is, not as reality itself, but as an experiential con-
tent, a sensory appearance. And again: if it is only this phenomenon
that is originally given and self-evident, and if all cognition, even
5 that which lies in experience, is first to be elucidated according to
its possibility through such an internal analysis, then it was imper-
missible to presuppose any objectivity. This, therefore, lay within
the horizon of every reader who placed himself on the ground of
the intuitionistic method and who was fundamentally clear in his
10 thinking.
Thus, Locke’s work itself harbored the tendency toward a purely
immanent philosophy. This tendency distinctly comes to the fore in
many broad individual analyses, for instance, in his express doctrine
that cognition, as the awareness of a truth, is to be defined as merely
15 the perception of agreement or lack of agreement among our own
ideas—which implies, of course, that the cognition of something that
is transcendent in principle is inconceivable, a position that certainly
was difficult to square with Locke’s doctrine of transcendence. It was,
therefore, a quite obvious step to take to purify Locke’s intuitionism
20 methodologically and, under a strict suspension of transcendent
presuppositions, to think through the problematic of the cogni-
tion of what is transcendent under the assumption of an exclusive
restriction to what is immanently given—all that, of course, in the
naturalistic attitude, since the time had not yet come when it would
25 be possible to see consciousness as consciousness and to practice
the intentional method.
Here, then, is where Berkeley comes in, one of the most radical
and indeed most brilliant philosophers of the modern period. Mod-
ern empiricist epistemology and modern psychology revere him as
30 their greatest trailblazer; but the best part of his spirit, that which
lies beyond his truly admirable development of Locke’s naturalistic
internal analyses—this, it seems to me, the modern period has not
managed to grasp.
Above we have already spoken about the criticism, which for
35 its time was so worthy of admiration, that Berkeley levels at the
Lockean doctrine of material substances and their primary qual-
ities, a criticism that touches on fundamental matters, | though it VII, 149/150
does not exhaust them. It aids Berkeley in his establishing of the
 154 part one · section three · chapter one

first immanent—albeit naturalistic—theory of the material world.

Belonging together with this, and speaking in greater generality, it
is the first attempt to make the constitution of the real world (the
physical and the animal-human world) in cognizing subjectivity the-
5 oretically comprehensible. Indeed, the very problem was actually
first seen by Berkeley, even if merely in a primitive early form. To
be sure, the problem can already be found in germinal form in the
Cartesian Meditations insofar as their first task was to demonstrate
how the Ego, proceeding from the immediately self-evident domain
10 of its cogitationes, arrives at the belief in transcendent objectivity, in
an external world and God. But to whatever degree the beginning
of an entirely new epistemology, and the seed of the problem of
constitution as well, may be found here, what is nevertheless lacking
is the insight that what is required here is to undertake systematic
15 work on the immediate field of consciousness itself, to interrogate
this field itself and on its basis to plumb the meaning of the external
world inasmuch as it is only in the phenomena of this field that we
become conscious of this external world.
It is Locke’s intuitionism that leads the way here, precisely, that
20 is, when it is grasped purely, and only then. The moment Berkeley
establishes the attitude of pure inwardness, he espies the problem
and attempts a solution. With ingenious audacity he restores the
legitimacy of natural experience.Taken purely immanently, as a lived
experience of the Ego, external experience presents itself as the
25 experience of the external world itself. What is seen, what is heard,
what is apprehended with the senses, presents itself as nature itself,
as it itself, originaliter, and not as some depiction of it. Perception
does not hypothesize, does not make inferences.
On the other hand, Berkeley remains caught up in the naturalism
30 of the tabula rasa view. In the sensualistic manner he confuses the
individually perceived thing in the self-evidence of its being per-
ceived with the individual complex of sensory data, of visual, tactual,
acoustic and other data, without realizing that the identical thing
that is self-evidently given in the continuity of the perceiving, pre-
35 cisely as self-evidently identical, cannot possibly be the continuous
flux of sensory data. As with all sensualists, indeed all psychologists
of the naturalistic school, | the self-evident distinction, to be grasped VII, 150/151
within immanence, between the flux of the manners of appear-
 from locke to berkeley 155

ance, of the constantly shifting aspects already concerning each

individual characteristic of a thing, and the appearing thing itself
with its appearing characteristics taken purely as appearing—this
distinction eludes him. If one lets these adumbrating appearances
5 count as sensory data, then the Berkeleian thesis implies that the
experienced world of the cognizer is nothing other than his indi-
vidual sensory complexes, that he substitutes for the unity of the
experienced thing the manifold of its adumbrating appearances,
something precisely bound up with the fact that he is blind to thing-
10 consciousness as consciousness of unity, to the conscious synthesis
that holds sway in our continuing experience, and to the experi-
enced thing itself as a synthetic unity in the continuity of diverse
meanings.1
Thus for the sensualist, what gives experiential unity to the intrin-
15 sically separate data of the different sensory modalities—colors,
tones, and so on—is mere association. Things are nothing but asso-
ciative complexes that are referred to one another according to
habit, that appear in sensory experience in an empirically governed
manner, in coexistence and succession. Even for Berkeley, natural
20 causality is reducible to merely habitual expectations. Association
is the principle of all experiential inferences; accordingly, I can infer
from immanent data to immanent data but never to something tran-
scendent, to something unperceivable. Just as a transcendent nature,
as a realm | of transcendent material entities in a transcendent space, VII, 151/152

1 As ancient as these confusions may be, they are, on the other hand, still ineradi-

cably employed in contemporary psychology and epistemology. For this reason a

further word of explanation might perhaps be useful. Hobbes (like Locke after him)
identifies the perceptual thing—the unified substratum of perceived qualities—with
the complex of sensory data that becomes visible at any time in reflecting upon
sensation, a complex that “has” its particular data as collective elements but by no
means as qualities. It is important to keep keenly in view the fact that in the continu-
ity of their being perceived, already each particular quality is given as a self-evident
synthetic unity. For example, the perceived color of a thing which remains unchanged
as I see it even while I, in the normal case, move my eyes, move closer to it, and so
on, is seen precisely as this identical color, while the sensory data that display this
color from one moment to the next (the adumbrations of the color perspective) con-
tinuously change. In the change of attitude, in the transition from attending [reading
“Achten” for “echten”—Trans.] to the perceived thing and its perceived qualities, to
its perspectival presentations, this relationship becomes self-evident—and indeed as
a necessary one.
 156 part one · section three · chapter one

is a fiction and is reducible to the nature that is experienced, which

itself is nothing but the immanent, associatively unified sensory
complexes, just so, the lawfulness of nature is reducible to an induc-
tive lawfulness of these complexes, and ultimately to an associative
5 regularity in the coming and going of sensory data in conscious-
ness. Here there is no actual affecting and being affected, no actual
causality, but only a rule-governed preceding and a rule-governed
following, to be anticipated inductively. True causality is only Ego-
causality.

10 Lecture 22: ⟨Berkeley’s Monadological Approach; Comparison

with Leibniz. Transition to Hume⟩

Sensory data and sensory complexes are conceivable only as

perceived, as things a subject is conscious of. It makes no sense to
postulate for them their own material substances, substances whose
15 inconceivability is already indicated by the Lockean je ne sais quoi.
They require for their existence only a mind that is conscious of
them. On the other hand, the mind itself is a substance; it is the only
conceivable being that exists independently for itself, and its being
consists in having consciousness, in perceiving, and, on the other
20 hand, in being active, in exerting genuine causality. True reality is
reduced to minds.
But since for me it is only my own field of ideas that is immedi-
ately given, where do I learn about the being of other Ego-subjects
from? Is it not perverse to want to deny the possibility of going
25 beyond one’s field of ideas in favor of a transcendent nature while
on the other hand admitting something transcendent, that is, in the
form of other Egos? But the inference to minds external to me
has very different foundations than does the inference to what is
materially transcendent, and it is liable to no serious objections.
30 Unfortunately, Berkeley does not treat this problem of the world
of other minds in the Treatise, which is virtually the only text that
receives consideration, but he does do so in the Dialogues Between
Hylas and Philonous. I will now present his train of thought, which
is quite worthy of our interest, in a free (and somewhat pointed)
35 manner.
 from locke to berkeley 157

Just as things can point to each other by way of association and

induction, they can also point to what is specifically Ego-like: to
Ego-acts, opinions and judgments of the Ego, and so on. In this
regard | habitual combinations and expectations can form as well. VII, 152/153
5 Now, certain sensible things in my field of consciousness can, owing
to their similarity to the thing I call my body, indicate something
mental: Ego-acts and subjective combinations of lived experiences
that are not mine. My body, remaining permanently in my field
of consciousness, is intimately associated with my mental life. It
10 is understandable that we assume that a thing sufficiently resem-
bling it in style and behavior indicates an analogous psychic life.
The inference is entirely comprehensible and does not terminate
in something unknowable but rather proceeds from analogue to
analogue. However, along with the fact that other subjects are given
15 to me by reference to their bodies, that they are co-given in the
manner of empirical indication, this is indicated as well: that the
other subjects have their own sensory perceptions, that they expe-
rience the same complexes of sensory things that I do, that they
“have in common” with me “one and the same” world or nature,
20 which, however, is only a façon de parler. In substantial actuality,
only I and the others exist, and each of us has his perceptions, his
sensory complexes; in each, these complexes are inductively ordered
and recognizable as natural regularities—only that, miraculously, as
we learn from the fact of subjects’ mutual understanding, the one
25 and wholly identical nature, with the same sensory complexes and
regularities, is constituted in everyone. The creator of this miracu-
lous intersubjective order or this nature shared by all is God, whose
existence we are compelled to infer precisely on the basis of this
fact [of a common order of nature], and this is how we obtain the
30 immanent species of teleological proof [of God’s existence].
As primitive as this whole theory is, as much as it lacks a care-
ful scientific implementation that penetrates into the details, it is,
nevertheless, a first theory of transcendence on the ground of imma-
nence, the first attempt to determine scientifically the sense of the
35 experienced world by proceeding according to the necessary theo-
retical demands issuing from the immanently elapsing experiences
themselves, and by proceeding purely from these demands. Here
we also see the essential difference between the Berkeleian theory
 158 part one · section three · chapter one

and the contemporary Leibnizian monadology. As closely related

as they may be in their outcomes, they are just as different in their
manner of composition and grounding.
Leibniz’s theory of monads has the style of a metaphysical | VII, 153/154
5 interpretation of mathematical natural science and of the material
nature that is determined in truth—in natural-scientific truth—in
its exact theories. He aims to reconcile natural-scientific truth with
religious and theological truth, to harmonize the sense of nature
dictated by natural science, that mechanics of atoms, with the teleo-
10 logical sense demanded by religion of all worldly, and hence also
all natural, beings and events. Leibniz provides, in his monadol-
ogy, an ingenious aperçu. He discovers the possibility of such a
reconciliation by means of a spiritual interpretation of nature that
interpretively ascribes to the natural-scientific sense [of nature] an
15 inner monadological sense and collects arguments in support of this
view.
On the other hand, Berkeley—the Bishop of Cloyne—is, natu-
rally enough, also interested in theology, and in fact exclusively in
theology and not, in a double-sided manner like Leibniz, in both
20 theological and natural-scientific matters; for he is by no means a
natural investigator. But what is novel about him is that he does not
give metaphysical or theological interpretations but rather presents
a piece of presupposition-free, systematically scientific investigation
for which the theological interests that were initially determinative
25 for the enterprise are completely irrelevant. Locke’s critique pro-
vides for him the purely immanent ground, and upon it he attempts
a descriptive and genetic exhibition of the purely immanent pecu-
liarities of external perception, peculiarities in which the sense of
experienced and experienceable nature as such, which self-evidently
30 can be exhibited at any time, is immanently contained. Thus, he
neither interprets nor hypothesizes but instead demonstrates, and
attempts further to show, that all natural science makes reference
to this immanent sense of external experience, that the things it
cognizes are none other than those that are actually and directly per-
35 ceived, and that in this manner we can do justice to all the scientific
procedures of the investigators of nature.
What first comes to the fore here, albeit in an all-too-primitive
form that is burdened with naturalistic countersense, is, as we indi-
 from locke to berkeley 159

cated in advance above, the problem of a constitutive theory of

exteriority as a phenomenon of the self-contained interiority of
consciousness. Leibniz came close enough to this problem; it lay, as
it were, in his field of vision. But he | doubtless did not see its central VII, 154/155
5 philosophical significance; the idea of a systematic and rigorously
scientific investigation of the pure sphere of consciousness and of
the sense-bestowal that is effected in its pure immanence does not
become for him the driving force of his philosophizing. In Berkeley’s
purification of Locke’s confused initial approach to an immanent
10 intuitionism there lies, however, the first seeds of a new kind of sci-
ence of consciousness, one that, as a science of pure consciousness,
necessarily diverges from the whole of traditional psychology as
objective worldly science, however true it may be that every psy-
chology is concerned with conscious lived experiences. Berkeley
15 himself, however, did not accomplish a systematic working-out of
this pure science of consciousness, or even mark out the boundaries
of its full idea as the fundamental science for all cognition and every
science whatever, although his Treatise, his dialogues, and indeed
even his ingenious early writing on the Theory of Seeing (this latter
20 with a few necessary modifications) prepare the way for the idea of
this science and may be classified as primitive approximations of it.
The completer of Berkeley’s work, who at the same time far sur-
passes him in the sphere of immanent naturalism, is David Hume.
His singular significance in the history of philosophy lies first of
25 all in the fact that he sees in Berkeley’s theories and critiques the
breakthrough of a new kind of psychology and recognizes in this
new psychology the foundational science for every possible science
whatever; and, furthermore, in the fact that he seeks to bring this
science to a systematic realization by making use of the work done
30 by Berkeley and partially, in impure form, by Locke as well; and
moreover that he does so in the style of an immanent naturalism of
the strictest consistency. And precisely in this way, Hume founded a
radical psychologism of an essentially new type, one that grounds
all the sciences on psychology, but on a purely immanent and at the
35 same time purely sensualistic one.
It is exactly on this crucial point that Hume has continually been
misunderstood. One has, so to speak, understood nothing of his
theories if one understands Hume’s psychology as a psychology
 160 part one · section three · chapter one

in the ordinary sense of an objective science of the psychic life of

the human being in the objective world. To be sure, Hume’s own
way of speaking is misleading, and he never | draws the necessary VII, 155/156
contrasts. But the sense of his psychology must be discerned from
5 his almost entirely consistent methodological procedure, and more-
over he must be interpreted in historical context. When one reads
in the Preface to his Treatise, “the science of man is the only solid
foundation for the other sciences” or reads, “There is no question of
importance, whose decision is not compriz’d in the science of man;
10 and there is none, which can be decided with any certainty, before we
become acquainted with that science”; when it is said, further, that
in the elucidation of the principles of human nature is contained the
complete system of sciences; and if one adds to this other passages
that confirm that no conceivable science is to remain excluded here
15 and that even the ultimate grounding of mathematics and natural
science has to take place through the science of man—when, I say,
one reads all this, then one is presented with a crass anthropologism
that seems to leave no room for any other interpretation.1
And yet, if one studies this notable work more closely and pays
20 particular attention partly to the method, in which nothing more
is presumed or theoretically established than occurrences in the
sphere of perceptions, and, on the other hand, to the results, through
which not only transcendent physical nature but the entire objec-
tive world, with all the categorial forms belonging to it, is to be
25 shown to be a fictitious formation in the perceptual sphere, then
it becomes clear that all this is anything but a psychology in the
usual sense—that is, anything but an experiential science carried
out on the ground of the actual spatiotemporal world that is given
as existing and accepted as existing. A science which proves that
30 the entire world, including human beings, human minds, persons,
personal associations, and so on, is nothing but a fiction cannot be a
science of the human being, the human mind, etc. in the ordinary
sense, cannot be a science that presupposes the reality experienced

1 The passages quoted and referred to here are taken from the Introduction (not

the Preface) to Hume’s A Treatise of Human Nature, pp. xix–xx in the Selby-Bigge
edition (Oxford: Clarendon, 1896). Husserl had this book in his library (in the edition
by Longmans, Green, London 1882) as well as several German translations.—Trans.
 from locke to berkeley 161

by human beings. Such an absurdity cannot be attributed to a Hume,

nor can it be found in his works themselves.
In truth, Hume’s psychology is the first | systematic attempt at a VII, 156/157
science of what is purely given in consciousness; I would say it is the
5 attempt at a pure Egology, if Hume had not held the Ego, too, to
be mere fiction. It is a tabula rasa psychology that, in radical self-
restraint, wishes to make use of nothing but what is found in the
immanence of the tabula rasa, nothing, that is, but the immediately
self-evident constituents of consciousness, and which then searches
10 in this domain (i.e., in the sensualistically interpreted domain of the
Ego Cogito) for psychological laws in keeping with which psycho-
logical explanations are to be obtained. We can also say that it is the
first systematic and universal outline of the concrete constitutive
problematic, the first concrete and purely immanent epistemology.
15 We might even go so far as to say that Hume’s Treatise is the first
outline of a pure phenomenology, albeit in the guise of a purely
sensualist and empirical phenomenology.
 ⟨Chapter Two
Hume’s Positivism: the Consummation of Skepticism
and, Simultaneously, the Decisive Preparatory Step
toward a Transcendental Foundational Science⟩

5 Lecture 23: ⟨Hume’s Nominalistic Reduction of All Ideas to

Impressions and the Countersense Inherent in This Principle⟩

It is with Hume that sensualism first comes to a fully conscious

and universal unfolding. Berkeley had been a sensualist only in
his interpretation of the intuitions of external nature. Things are
10 complexes of sensory data that are given in the immanence of con-
sciousness itself. Transcendent material things are fictions; there
are no material substances. But sensory perceptions, according to
Berkeley, presuppose the perceiving subject, the Ego; for Berkeley
the Ego is not a mere designation for some collection of merely
15 associatively related psychic experiences. Rather, sensory percep-
tions taken as a whole, but also all the other subjective occurrences,
all the acts and states of the Ego taken together, have in the Ego as
mental substance a principle of unity. But this is exactly what Hume | VII, 157/158
denies. What do I find in reflection, as displayable in consciousness,
20 whenever I reflect upon myself? Perceptions of heat and cold, light
and shadow, love and hate, and the like; but I can find nothing like
an I, a particular “impression” corresponding to this word. I: this is
nothing more than a bundle of diverse perceptions following one
another with unfathomable swiftness. In consequence there lies
25 here for Hume himself, subsequently, an immense problem: How is
it possible that I take myself to be an identical Ego and that every
one of us apprehends himself not merely as a mass of lived experi-
ences but rather as one and the same person amid this continuous
flux of perceptions? At any rate, just as corporeal substances, as
30 unities underlying the sensory data, are eliminated, so, too, are the
mental unities, those underlying the totality of psychic experiences.
The psyche cannot even be compared now to a tabula rasa or to a
stage on which all kinds of fleeting psychic formations make their

© Springer Nature B.V. 2019

S. Luft, T. M. Naberhaus (translators), First Philosophy, Husserliana: Edmund
Husserl – Collected Works 14, https://doi.org/10.1007/978-94-024-1597-1_9
 hume’s positivism 163

appearance. For nothing real corresponds to this table, this stage;

it is not a thing in or on which experiences are found. Rather, the
only thing that provides unity is the lawfulness that governs psy-
chic experiences, purely objectively,a according to coexistence and
5 succession.
In this way, sensualism’s interpretation of the world attained
its full extension and completeness. All being, that of bodies as
well as minds, is reduced to psychic data, to a mass of Egoless
perceptions. The analogy with the nascent exact natural science’s
10 atomistic-mechanistic conception of nature immediately catches
the eye. Physical ⟨nature⟩ is conceived of as a spatiotemporal coin-
ciding of independently existing atoms, yoked together only by the
unity of the laws of nature, which unambiguously govern all physical
events, all movement of atoms. In a similar manner, the naturalism
15 of consciousness resolves subjectivity into atoms of consciousness,
into primitive materialb elements under purely material laws of
coexistence and succession. These atoms of consciousness are the
perceptions (which are for Hume what “ideas” are for Locke); cor-
responding here to the external laws of nature are the internal laws
20 of association and habit, as well as some | laws of a similar type that VII, 158/159
are closely related to them. However, these are not actually parallel
laws that stand opposed to one another. Rather, psychic laws are
the true ultimate laws of all being; being taken as a whole, with all
the supposedly self-subsistent laws belonging to it, is reduced to
25 perceptions and formations built from perceptions in accordance
with inner-psychic laws.

a sachlich. Expressions based on the noun Sache—a word for which there is no precise
English equivalent—are used frequently in this lecture. A Sache, as Husserl uses the
word here, is roughly what Hume called a “matter of fact,” and indeed for the most
part this is precisely the rendering we have used. Husserl tends to reserve the word
Ding for material things in the sense of spatiotemporal objects that can enter into
causal relations describable in purely physical terms, whereas Sachen, like Humean
matters of fact, comprise both “outer” (physical) and “inner” (mental) items. How-
ever, the material or quasi-material aspects of Sachen are very much at the center
of Husserl’s concerns in this lecture, and accordingly we have frequently translated
sachlich as “material.” On the other hand, the term also carries connotations of
objectivity and impartiality; hence the rendering in the present context.—Trans.
b sachliche
 164 part one · section three · chapter two

Yet Hume does not presuppose all this but rather proves it
precisely through a systematically advancing and assumption-free
psychology that proceeds from the items that are immediately
given to the psyche and empirically ascertains the fundamental
5 laws obtaining for them—the law of association, of recollection, and
the like—as the primitive laws of all intrapsychic genesis. Everything
that exists for the individual subject under the title “experienced
world of bodies and minds,” all the quite familiar objective forms
such as space, time, causality, thing, power, capacity, person, com-
10 munity, state, law, morality, and so on, must be explained through
this psychology, as must the method and achievement of all sciences
that pretend to deliver cognition of the entire world or individual
regions of the world. Of course, the result of this most profound of
psychological explanations of the totality of being and the totality
15 of science runs like this: The entire world, including all objectiv-
ities, is nothing but a system of illusory forms, of fictions, which
necessarily arise in subjectivity in accordance with immanent psy-
chological laws; and science is a self-delusion of subjectivity, or an
art of expediently organizing fictions for the purposes of life.
20 But now it is necessary to look a little more closely at the sup-
posed freedom from presuppositions and radical objectivitya of
Hume’s psychology and epistemology, and more generally at the
entire shape of his methodology. We notice, first, that every funda-
mental consideration of the kind that Descartes deems necessary
25 for a systematic grounding of philosophy is entirely absent. For
Descartes, this was a matter of such great importance that he made
repeated attempts, in ever new forms, at such a fundamental con-
sideration, as is evident from his Discours and his Meditationes and
his Principia on the one hand, and his posthumous writings on the
30 other. Since philosophy is supposed to become an absolutely self-
justifying universal science, the fundamental consideration is to be
the foundational | meditation that deliberates about the proper way VII, 159/160
in which a universal and absolute justification of cognition, as a justi-
fication that systematically encompasses all scientific and in general
35 all genuine cognition, must proceed, and that devises and justifies
the necessary procedure as such. Such a radical reflection on the

a Sachlichkeit
 hume’s positivism 165

method of ultimate grounding is, as I said, absent in Hume, and his

radicalism is, therefore, not the genuine radicalism that signifies ulti-
mate self-responsibility growing out of ultimate self-reflection and
self-clarification. The self-evidence of what is immediately given,
5 that is, of the individual lived experiences that one finds in oneself,
is an inheritance that is taken over as a matter of course and not
acquired in a careful critique, as is also the case for the empiricist
principle that all cognition is to be grounded in experience. The
sense of this principle is dictated by the Lockean intuitionism of
10 clarification.
This principle is presented in Hume’s work with an impres-
sive but illusory clarity in the methodological form of a reduction
of all ideas to impressions. Impressions are the original vivid and
forceful perceptions, faint afterimages or copies of which—Hume’s
15 so-called ideas—return reproductively after they have passed away.
Through their mingling with one another and becoming joined, in
so-called thinking, to new ideas, ideas and thoughts then arise that
appear to be copies when in fact, as such formations, they neither
stem themselves from original impressions nor can be related to
20 actual impressions in a way that could be subsequently established.
This is the source of all the errors, all the wrongheadedness, of
non-objectivea thinking. To practice a critique of cognition means,
accordingly, to investigate all our thoughts, our “ideas,” with a view
toward whether and to what extent they have original impressions
25 corresponding to them, whether and to what extent such impressions
can be identified for them.What is unmistakably determinative here,
in the crudest form of sensualistic oversimplification, is the oppo-
sition, which guides Locke’s intuitionism as well as all empiricism,
between unclear, non-objective opinions, between empty though
30 artificial thought-formations—as, for instance, in the case of specu-
lations that become entangled in scholastic verbal subtleties—and,
by contrast, clear intuitions, judgments saturated with the fullness
of clear intuition, judgments that bring to expression precisely what
they have in intuition | as self-given. Every genuine verifying of opin- VII, 160/161
35 ions must consist in measuring them against self-giving intuitions,
in making them self-evident.

a sachfern
 166 part one · section three · chapter two

What would be required here for an immanent psychology of

cognition that seriously wanted to illuminate cognition theoreti-
cally is a careful description of everything that this fundamental
approach (which indeed is nothing but the dissection of the cog-
5 nitive achievement itself) presupposes and asserts with regard to
its essential elements—for instance, a description of the synthesis
of clarification and verification, of legitimation and its opposite,
delegitimation. An exact description would be required of the syn-
thetic conscious transition in which an unclear thought acquires
10 for itself fulfilling clarity and the legitimacy and correctness that
confirm it, in which this thought now comes to possess as “itself”
precisely what was previously “merely meant” and to possess it in
exactly the manner in which it was meant—and this with respect
to all the arrangements and forms of this meaning. Or, in the oppo-
15 site case, one would have to show what delegitimation looks like,
how in such a case a meaning approaches an intuition that it points
toward but that does not fit it and instead annuls it, and what all
this implies. However, all this would of course have to be pre-
ceded by a careful and scientifically rigorous description of what
20 at first is designated in merely vague generality by the phrases
“mere meaning,” “empty thought,” “empty verbal concept,” and
the like—and, opposed to this, “intuition.” The basic essential par-
ticularities of these forms of consciousness, which are everywhere
at play here, would need to be exhibited and described with preci-
25 sion.
But none of this is to be found in Hume or in the subsequent
psychology and epistemology of the sensualist style. Everything is
crudely leveled down in the terminology of impressions and ideas
and in the demand that we identify for every idea a correspond-
30 ing impression. This sensualism does not even break through to
the basic essential distinction between an idea as an immanent
memory-image or phantasm and thought in the specific sense that
characterizes judicative thinking and all its components. And the
same goes for the so-called impressions, where what is individually
35 intuited as it is given prior to every forming by thought is not distin-
guished from what is intuited with such a forming. The naturalistic
prejudice | makes one blind to everything fundamentally essential VII, 161/162
and to what is decisive psychologically as well as epistemologically,
 hume’s positivism 167

blind to what makes being as consciousness and as what we are con-

scious of in consciousness toto coelo different from what presents
itself as a real thinga in the natural, objective view of the world.
The entire distinction between impressions and ideas and the
5 demand to trace ideas back to impressions becomes entirely mean-
ingless when one imputes to these forms of consciousness the status
of psychic factsb with their merely materialc characteristics. Hume
and the positivism following him make material characteristics out
of the qualities impression and idea. His thought is that every-
10 thing that is to exist or count for me as existing must authenticate
itself in my consciousness. My consciousness, the realm of what I
find immediately before me, is a realm of immediately experienced
being that must be regarded in “theory-free,” “nonmetaphysical”
objectivityd and that must, accordingly, count as simply a field of
15 facts.e Thus, the difference between impression and idea must be
viewed as a mere factual difference.f Lived experiences, auditory
data, tactile data, and the like first present themselves in a fresh-
ness and vivacity of primordial power, with materialg characteristics
such as those of intensity and the like. And later, according to
20 material lawsh—those of reproduction and association—weaker
reverberations, as copies derived from them, appear; these are the
ideas.
Already the first steps taken in the Treatise, which are meant as
fundamentally determinative, are methodologically countersensi-
25 cal. They create merely the semblance of methodologically scientific
findings. Why is it, for instance, that a faint perception of red means
so much more than, well, a faint perception of red? Whence comes
the assertion that it is an “afterimage of an earlier perception,” as if
it were not something totally original to say that someone’s current
30 faint experience of red is something completely different than an
“earlier” one, an earlier one that, furthermore, was not faint but
vivid, a prior “impression”? And again, how is it that something
currently faint comes to be spoken of as a model for something in
the future? Moreover, how is it that a currently faint thing can count
35 now as a memory of something strong, now as one of something

a reale Sache b psychische Sachen c sachlichen d Sachlichkeit e Sachenfeld

f Sachenunterschied g sachlichen h sachlicher Gesetzmäßigkeit
 168 part one · section three · chapter two

weak, and all that in various modifications? | But here, indeed, we VII, 162/163
are speaking of a counting-as-something, of an act of meaninga with
this or that sense.
We also become aware of the need to do justice to the difference
5 between memory, or, alternatively, expectation, and mere phantasy,
be it of something past or present or future, and of the fact that in the
repetition of “ideas” that are ideas of the same thing, quite diverse
“entities” serve to present to us one and the same thing, and that
this presenting of the selfsame thing is a conscious meaning of this
10 selfsame thing, possibly of something ever more clearly highlighted,
determined, authenticated, and so on. Everything that is given pre-
cisely as first and in the Cartesian sense as indubitable, everything,
that is, that is given prior to all objective facts and hypotheses, prior
to all hypothetical and explanatory theories—the presenting-to-
15 oneself-as-this-or-that as such, the taking-for-this-or-that as such,
or, in a word, consciousness—falls by the wayside, so to speak, and
along with it precisely that which makes subjectivity subjectivity,
subjective life subjective life.
Thus, an impression is a matter of factb and as such it is distin-
20 guished by materialc characteristics—and what disappears is nothing
less than its being the experience of something experienced, of
something self-given.This vanishes and yet it is presupposed, already
indeed in the fact that one incessantly pretends that these data are
given in immediate self-evidence. But mere matters of fact are what
25 they are, with their material properties; as matters of fact they exist,
but they signify nothing, they mean nothing, they bear within them-
selves nothing of sense, nothing of the differences between meaning
and what is meant, nothing of empty presentation or self-grasping,
of being something identically selfsame that is repeatedly meant
30 and given, or meant and given concurrently. To hope to find any of
this in matters of fact or as material properties is countersensical.
Certainly it is true that immanent lived experiences, too, insofar
as they are regarded exclusively as events running their course in the
universal form of immanent time, extending through an immanent
35 stretch of time, have a kind of composition out of genuine parts
and properties that admits of a kind of material description. These

a Meinen b Sache c sachliche

 hume’s positivism 169

descriptions, which follow this elapsing temporal course, its order-

ings and temporal characteristics, | no doubt include the observation VII, 163/164
that “ideas” tend to be more fleeting than impressions. Whether
differences of vivacity and intensity should seriously be brought
5 into consideration here, and whether a mode of intentional intu-
itiveness is not already confused here with a mode of individual
quasi-existence in immanent temporality—all this would still have
to be seriously pondered. But even if it were correct, how fundamen-
tally mistaken must any description be that professes to teach us
10 that what makes impressions impressions and ideas ideas is nothing
but such material moments! How should a (relatively speaking)
quite faint and fleeting perception of red be anything more and
different than precisely a faint and fleeting perception of red, or a
strong and enduring one anything more than a strong and enduring
15 one? Why on earth, indeed, the language of “perceptions,” a term
that is so highly suggestive and that expresses so much more than
what is material? And how is it, especially, that one perception is
said to be an impression of something and is for us, more specifically,
the consciousness of a red that is bodily present, while another per-
20 ception is called an idea, and specifically a memory or expectation,
and is for us, depending on the case, the consciousness of a past
red or the anticipation of a future and (let us imagine) presently
arriving one, or again, as pure phantasy, is the intuition of an imag-
ined red, a presentiated red that is itself in no way present? What
25 nonsense it is to say that an impression, which in perception pre-
sentiates something as bodily present, is merely something strong,
something vivacious, or whatever else it may be described as being
in a similarly material vein,a while the omnium gatherum “idea,”
encompassing such profoundly different things as memory, fiction,
30 and in general presentiations of so many diverse types, is nothing
other than something faint, etc.!
It does not help in the least, of course, to say of the items charac-
terized by vivacity, fleetingness, or whatever else of this sort might
be said about them that they are peculiar and perhaps unique. It
35 is downright grotesque how not only the Humean approach to

a in ähnlichem, sachbeschreibendem Stile

 170 part one · section three · chapter two

psychological analysis but that of the entire modern period failed

here, perpetually attempting material description in a domain where
every step beyond the formality of temporal arrangements imme-
diately leads into intentional analyses, in which there is so much of
5 a spiritual nature to be seen and established that one is truly forced
to say that psychology | misses the forest for the psychological VII, 164/165
trees. It helps very little if one tries, as did William James, hav-
ing been made aware of the peculiarities of intentionality through
Brentano’s first hints, to explain this peculiarity through material
10 “colorings,” through fringes,1 “overtones,” and suchlike metaphor-
ical expressions, which precisely point to merely material, even if
perhaps unprecedentedly singular, characteristics. No images are
needed at all; nothing else is called for other than to interrogate
consciousness of every type, to interrogate it itself as consciousness
15 and to listen to its replies. As soon as one does this, however, a new
kind of psychology, and the only possible one, at once comes into
being and does so completely spontaneously, a psychology in which
the method is determined in an entirely obvious way by the one
great theme: the theme, ramifying with unending diversity, of con-
20 sciousness, intentionality—though this does not exclude temporal
arrangements and the associated material properties, and especially
inductive modes of consideration, from playing a certain necessary,
if only secondary, role.
I would add as a supplementary point that “impression” for
25 Hume is the epistemological title for intuitions that are qualified
to carry out the conscious achievement of self-evident verification.
This presupposes, self-evidently, that these intuitions consciously
hold within themselves as self-given the various objects, conceptual
essences, and individual or general judgment-contents on which the
30 mere meanings that we are to take measure of can, so to speak,
appease their hunger. In truth, therefore, “impression” is a title
for the consciousness of self-evidence in general or, spoken in the
widest sense, of self-intuition in general as a possible foundation for
every manner in which self-evidence comes to be, for every kind
35 of verification. A real matter of fact, which as such merely exists,

1 Husserl uses the English term.—Trans.

 hume’s positivism 171

verifies nothing and contains within itself nothing verificatory. It is

not the matter of fact that can verify but only the self-intuition of it;
the perception or memory of something real can verify, and it can
do so because it is a self-grasping of the matter of fact, because it
5 can join with every corresponding mere meaning of the same matter
of fact to form a higher, synthetic lived experience in which we are
conscious of the selfsame thing as both something supposed and
something true, verificatory, itself.
An impression, so understood, as it must be understood, has,
10 therefore, a double-sidedness, precisely, that is, as the self-giving | VII, 165/166
consciousness of that which gives itself to this consciousness. This
double-sidedness is not a façon de parler but rather a twofold
division of descriptive moments extremely rich in content; and
something analogous holds, of course, for the opposing title “idea,”
15 as the title for all meanings that are verifiable and in need of verifi-
cation: each one of them is, in a double-sided manner, consciousness
of something that we are made conscious of in it, something that is
meant in it but is not self-given. Accordingly, all descriptions, espe-
cially those of syntheses, must obviously have this double-sidedness.
20 Let us finally take note of the following. Even if one fails to
notice the intentional relations that lie in the diverse individual
lived experiences, fails to notice their objectivities, and views these
lived experiences as mere temporal data in immanent time, as mere
so-called sensations, even then a countersense is produced if one in
25 the usual manner turns the immediate having of these given data
into a nullity. This immediate having is again a conscious having; the
lived experiences are not located in a nowhere land. Their beinga is
essentially consciousness,b and all lived experiences that are mine
are so in the all-encompassing unity of my consciousness; and as
30 such they are accessible to the Ego in special reflections.
In this way we could exhibit in a step-by-step manner the coun-
tersense that consists in taking as topics for description what are
in fact conscious occurrences, continuously speaking about and
making use of intentional achievements while at the same time all
35 our supposedly purely objective description is bent on establishing
nothing about any of these intentional occurrences, and indeed on

a Sein b Bewußtsein
 172 part one · section three · chapter two

principle does not regard them as needing to be taken seriously, as

real. Thus, already in the method there is contained a fundamental
skepticism, and it is not surprising that all this then results in the
cognitive achievement of intentional life, the objective world and
5 science, being declared mere fictions.

Lecture 24: ⟨The Necessary Eidetics of the Science of

Consciousness and Hume’s Inductive-Empirical Objectivism⟩

There is yet another side of Hume’s method that we must discuss.

It concerns the inductive empiricism from which the basic concepts
10 and explanatory principles of his psychology | and epistemology VII, 166/167
are drawn. In the Preface [to the Treatise] the empiricist principle
is asserted, like some matter of course about which there can be
no dispute, with the following words: “And as the science of man is
the only solid foundation for the other sciences, so the only solid
15 foundation we can give to this science itself must be laid on experi-
ence and observation.”1 The invocation of Bacon, Locke and other
moderns suffices. But what is most notable here is the way that the
lack of a radical meditation on the method demanded by the sense
of the fundamental science envisioned by Hume, and to begin with
20 on that very sense itself, takes its revenge.
Consider this question: what was the motivation behind such a
fundamental science? Or this: what was it, actually, that gave prior-
ity to the cognition of this pure subjectivity, for the sake of which
it was made to precede all other cognitions and sciences and to
25 function for them as ultimately grounding? Furthermore: what sort
of grounding would the grounding of this cognition itself, that is,
the grounding of this new kind of psychology in the field of pure
subjectivity, have to be in order for us to be able to give it priority
over all the other sciences and their groundings and to ground all
30 the others meaningfully in it?

1 Hume, A Treatise of Human Nature, p. xi. Husserl again quotes from the German

translation.—Trans.
 hume’s positivism 173

For us the answer is clear. To go back to pure subjectivity, back to

the Ego Cogito: this means to reflect upon that which is ultimately
unquestionable, ultimately indubitable, as that which is presupposed
in every calling something into question or becoming doubtful. The
5 moment one has apprehended this pure subjectivity, however, one
also becomes aware of the fact that, in its pure conscious experi-
ences, this subjectivity is the primal source of all sense-bestowal,
the primal site where every objectivity that is to mean anything
for the cognizing Ego and is to count as existing for it receives its
10 meaning, receives its validity. This means: an object, for me, is noth-
ing other than and can be nothing other than something appearing
in my diversely varying appearances, something I am conscious of
in my diversely varying conscious experiences, those of intuiting,
of symbolic representing, of thinking, and so on. Only in such sub-
15 jective experiencing does objectivity of whatever sort arise, as the
sense-content of an individual consciousness. And, depending on
the particular case, this objectivity as such counts for me as existent
or non-existent, as possible, as probable, and so on; it may perhaps
then also authenticate itself—again, in these or those | conscious VII, 167/168
20 formations—as actually and truly existent, non-existent, possibly
existent, and so forth. In conscious life itself there lies the subjective
“being valid” (judicative meaning) and the specifically subjective
phenomenon of something authenticating itself to me as legitimately
valid, as objectively valid, as true actuality, or, alternatively, as deceit
25 and mere appearance. If, then, the question concerns science—well,
science is undoubtedly an accomplishment in cognizing subjectivity
through and through, and thus again as science it receives its sense
and the authentication of its truth from this subjectivity, from its
individual acts of scientific cognizing.
30 But from here there springs—and already when one has become
aware of this general situation only in a first, still vague anticipation,
in the manner of a mere preview—the necessary guiding idea: if I
want to comprehend the achievement of cognition in general and
of scientific cognition in particular, then I need to study it in its
35 pure peculiarity, that is, at the primal site of pure subjectivity. But
to do this is something completely different from pursuing ordi-
nary “objective,” “positive” science. For the latter, a certain region
of objects is straightforwardly given, and what it aims to do is to
 174 part one · section three · chapter two

highlight the being and the being-thus of this region. What is con-
tained in this notion of the “straightforwardly given”? This is not a
problem of objective science. That everything which is pregiven for
its theoretical treatment, the objective region with all the objects
5 that become its particular special themes; that all this is a sense
which is immanently constituted in the conscious fashioning of pure
subjectivity—of this objective science knows nothing. A science of
pure, of transcendental, subjectivity, on the other hand, has precisely
pure consciousness as such, or, alternatively, this pure constitutive
10 fashioning, as its theme. Precisely in this manner, it has ⟨as its theme⟩
every presupposed as well as every authenticated and authenticat-
able objectivity, not as naively posited in absolute fashion but as
contained in the concretion of real and possible consciousness that
is thematic for it. And the how of this achievement, the way it comes
15 to be, purely subjectively in these or those modes of consciousness—
this is its problem.
From here we can fully understand the sense of the demand for
an ultimate grounding of all cognition and science in this peculiar
“psychology,” that is, in the | transcendental science of “pure” sub- VII, 168/169
20 jectivity, and at the same time we can understand the sense of a
radical intuitionism and its demand for an ultimate clarification
of cognition, a clarification of the basic concepts and in general of
the collective “foundations” of all the sciences. For all sciences—I
refer here of course to the pretranscendental sciences, the “objec-
25 tive” or “positive” sciences that arose historically—contain a radical
defect owing to the naiveté in which they simply accept what is
pregiven (this or that region of reality, and an entire world encom-
passing them) and in which they fashion concepts, principles, and
indeed ideal sciences, ideal realms of objects. These sciences can
30 only become absolutely grounded when one descends from their
beginnings and grounds to the primal grounds and primal begin-
nings, to the true αρχαί. These latter, however, lie collectively in pure
consciousness, in which every possible being is subjectively consti-
tuted according to content or sense and according to its ontic value
35 with respect to reality and truth in conscious formations belong-
ing together essentially. As long as one has not comprehended the
sense-giving and the verifying achievement carried out or to be
carried out in pure consciousness itself, in which being itself and
 hume’s positivism 175

truth itself originally emerge for any possible cognitive subject; as

long as consciousness is only lived, self-evidence is only put into
service objectively but is not itself grasped in reflective self-evidence
and studied scientifically: as long as this is the case, all science and
5 all the objectivity theorized in it retains an enormous dimension of
unintelligibility, that is, of possible questionability and doubt. This
is the lesson taught insistently enough by every open and hidden
skepticism, which indeed obtain its arms, so to speak, only through
predatory incursions into the transcendental sphere. This sort of
10 thing, however, remains a constant possibility as long as this sphere
has not revealed its peculiar essentiality in reflective self-evidence,
and revealed it theoretically in adequate concepts and insights.
Having in this way, in a summarizing recapitulation, brought
before our eyes the sense of a transcendental foundational sci-
15 ence, we can also easily answer the further question concerning the
method through which such a science would have to be grounded,
the question of which method is predelineated through its sense as
the only possible one. Right from the start | it is notable that the VII, 169/170
goal is to provide general clarifications concerning cognition and
20 the objectivities of cognition, cognition of these and those general
cognitive types, related to objectivities of these and those kinds and
forms. By what method, we must therefore ask, are the general and
lawful peculiarities of the transcendental sphere to be ascertained?
Here it is clear that this entire idea of an absolute grounding of
25 cognition would be a vain delusion if there lacked possibilities for
grounding general essential peculiarities and eidetic regularities as
principles of every further clarification to be carried out, and for
doing so in an indubitable manner. An indubitable exhibiting of
pure consciousness as the putative primal ground of all clarifica-
30 tion of cognition can subserve such a clarification only when an
indubitable science, and in the first place a system of absolutely
indubitable truths of consciousness, can be established upon it.
This, therefore, is what the immanent psychology would have
to look like that according to Hume is supposed to function as
35 the fundamental science for all the other sciences, be they ontic or
normative sciences, real sciences or ideal ones.
And now let us glance once more at Hume’s Treatise and at the
manner in which he obtains fundamental concepts and principles.
 176 part one · section three · chapter two

His naturalism consists not only in the fact that he reifiesa conscious-
ness, treating it as if it were something natural, but also in the fact
that, on the ground of inner consciousness, he allows a bad empiri-
cism to prevail, one that believes that all that can be accomplished
5 here is to bring inner facts of experience under empirical concepts in
order then to be in a position to establish empirical laws inductively.
Of course Hume knows very well that inductive laws cannot be
grounded absolutely, that induction can have only provisional valid-
ity. Indeed, more than that: he knows that all inductive inferring rests
10 on association (for a famous section of the work itself is devoted
to proving just this), and furthermore, he knows that such inferring
could only be accompanied by necessary validity if the principles
of association were themselves necessary or, as we can also say, if
they were capable of being grounded absolutely. But exactly these
15 fundamental principles governing all empirical inferences, which
are for him the ultimate foundational laws of his entire psychol-
ogy, are treated by him merely | as inductively ascertained laws. VII, 170/171
Thus, on a foundation of immediate self-evidence, a self-evidence
that is unfortunately, however, the absolute self-evidence of merely
20 immanent experience, laws are put forth not in similarly absolute
self-evidence but in absolute irrationality. The naive reliance on
induction is a poor substitute for absolute insight. For this funda-
mental psychological science is now completely suspended in the
air; if it is not grounded in absolute self-evidence but grounded
25 in the same naiveté as objective science, then, indeed, the entire
undertaking of an ultimate grounding of cognition is deprived of
all sense, and is so precisely at the level of this ultimate foundation.
Again we have identified here a basic ground of Hume’s skepti-
cism. Implicitly the complete irrationality of all cognition is assumed
30 already in the fact that pure consciousness is made to be a seat of
mere irrationality, in the fact that one readily expects it to be sus-
ceptible of lawful regulation but of a kind that can never be grasped
rationally with insight: a set of merely empirical laws for which there
are no grounds of validity that are absolutely graspable with insight
35 on this pure foundation.

a versachlicht
 hume’s positivism 177

Hume’s psychology thus has a basic feature in common with

ordinary objective psychology insofar as it is, like the latter, induc-
tive psychology. But with a significant difference: for that which
may be altogether legitimate for objective psychology (if, that is, an
5 epistemological theory of origins and norms can justify the legiti-
macy of objective inductions from apodictic principles at all) and
which is then legitimate for an objective psychology on the grounds
that what is psychic in the context of nature must, like everything
natural, be viewed according to inductive connections—all this is
10 fundamentally illegitimate, indeed countersensical, for a subjective
psychology, a purely immanent one, insofar as the latter is supposed
to be the foundational science, the science of the legitimate grounds
for all possible cognition and science.
The proteron pseudos lies in the prejudice of empiricism, which as
15 bad intuitionism acknowledges as self-given only the experiences of
individual or temporal particulars and is blind to the fact that what
is general—conceptual generalities and general states of affairs—
can be intuitively grasped immediately and with insight; indeed
such generalities are, so to speak, continually grasped intuitively.
20 In fact, we need only point out that consciousness | is, as goes with- VII, 171/172
out saying, a site of immediate essential insights of pure generality
and necessity; we would even be so bold as to try to demonstrate
this for the laws of association, which only require a proper purely
immanent formulation. Today this sounds quite paradoxical, so
25 accustomed have we become since Hume and Mill—and not, as one
might think, merely on the side of empiricism—to view association
as an empirical peculiarity of human mental life and to parallelize
the associative laws of psychic interiority with the law of gravitation
as a law governing the inertial masses of external nature. One all
30 too easily believes oneself to be able to pass over the question of
whether it is possible and not rather countersensical to ground the
ultimate principles of the legitimacy of all induction themselves
through inductions. But at the very least, in our opinion, nobody
who holds these views should be permitted to refuse the question of
35 where then the scientific inductions are located, whoever might have
carried them out, to which the laws of association owe their scientific
grounding. For the law of gravitation we have the history of physics,
and we know what efforts and orchestrated activities the execution
 178 part one · section three · chapter two

of these inductions has cost natural scientists. Where is the parallel

on the side of psychology? It is absent for the same simple reason
that it is also absent for logical and arithmetical axioms, which Mill,
for instance, likewise wanted to declare as inductive. It is absent
5 because these are general essential insights, which are precisely not
induced but rather derived from purely general intuition,1 derived
as originally self-given generalities. The extreme nominalism that
lives on in Hume’s empiricism is completely blind when it comes
to general intuitive grasping, and as was discussed above in our
10 critique of Locke, in this blindness it attempts to explain away all
general thinking by substituting for it natural interconnections of
singular particularities—interconnections about which it of course
makes general statements, concerning whose legitimacy one must
only forget to ask. And precisely this is what the Treatise asks of
15 us, namely, that we not even think of inquiring into the rational
legitimacy of the induction of these foundational laws.

Lecture 25: ⟨The Problem of Constitution in Hume—and its

Termination in Unmitigated Skepticism⟩

Once one has analyzed Hume’s methodological principles, one

20 essentially no longer needs to enter into his theories at all, for their
countersense is merely an unfolding of the countersense contained
in the fundamental principles. What compels us nevertheless to take
one final look at them is not their enormous historical influence but
the circumstance that in the questions raised by these theories prob-
25 lems of the highest philosophical dignity emerge for the first time,
problems that, despite their naturalistic-skeptical depreciation, must
nevertheless be regarded as forerunners of the main constitutional
problems of the new phenomenology. In a certain sense, to be sure,
something similar can already be said of the Lockean problematic.
30 But only in Berkeley’s turn to a transcendental psychology do these
questions acquire a transcendental face, and in Hume’s systematic
carrying out of such a psychology they attain a new distinctness

1 Reading Intuition for Induktion.—Trans.

 hume’s positivism 179

and a significant deepening with regard to problems of synthetic

unity. Hume’s sharp eye glimpses in Berkeley’s ingenious exposi-
tions concerning nature and natural science a lack of theoretical
completeness. Where Berkeley believes he has finished his work,
5 there tremendous problems of a new kind open up for him.
Sensory data in consciousness associate themselves into com-
plexes.These, Berkeley said, are the things; their unity is a belonging-
together resting on habit. The complexes themselves, since they in
fact appear in an empirically regular manner, in turn become associ-
10 ated with one another, and for this reason we come to expect similar
effects under similar materiala circumstances. Everything that we
call natural causality reduces itself to this. It is nothing but a relation
of items in sequence, subjectively regulated by habit. The lawfulness
of nature about which natural science speaks can, accordingly, be
15 traced back to this regularity.
Yet all of that is insufficient, even for someone who, like Hume,
wears sensualist spectacles. First of all, things are supposed to be
mere associative complexes. But however much phenomenal things
in perception point back to the data of the different senses and,
20 as Hume the sensualist recognizes, are at first really nothing but
complexes of such data unified through association | and habit, VII, 173/174
there is one thing that Berkeley has not at all seriously pondered
and attempted to clear up: how we come to see any such complex,
amid the alteration of its elements, as the same, sometimes chang-
25 ing, sometimes unchanged, thing—and indeed, going beyond this,
how we come to assign it an existence independent of any current
perception or non-perception. Why do I identify this table here as
one and the same, even when I occasionally leave the room, since
after all the remembered sensory complex and the new one appear-
30 ing now are not the same but individually distinct and separated
from one another? Hence precisely this (as we would say, synthetic)
unity, the experienced thing itself as a unity of actual and possi-
ble experiences (or, stated more tendentiously, actual and possible
complexes), falls by the wayside for Berkeley. Precisely this unity
35 of the identical thing—this is one of Hume’s cardinal problems. The
parallel problem that accompanies it is that of the unity of the Ego,

a dinglichen
 180 part one · section three · chapter two

the person. Indeed he had denied a distinct impression for the Ego
and had broken up the entire subjective unity into a heap or bundle
of perceptions. But everyone believes he experiences himself as a
person, just as he believes he experiences unified things; and in both
5 cases these experienced unities are thought to exist even when they
are not experienced. We continuously attribute such a sense, that of
existence-in-itself, to them.
Furthermore: in explaining natural science as a science, and more-
over as cognition stemming from mere habit, Berkeley simply made
10 things too easy for himself. Certainly, association creates complexes
of coexistence and succession. But is this all—and how would natu-
ral science be possible if this were all? For then there would be only
inferences from habitual circumstances to habitual consequences,
inferences that we make in our everyday life, but do not regard as
15 scientific. Can one then doubt that natural science is genuine science,
science that is permeated by the light of rationality? Can one doubt
that necessity dwells in its inferences, that the laws it ascertains
are mathematically exact, with a validity that is rigorously general?
How are they supposed to be merely general expressions of habitual
20 expectations? Rationalism had defended the | rational character of VII, 174/175
the new natural science in the most vigorous way, setting it on a par
with mathematics. In any case one would have to take into account
what it thus claimed.
To be sure, Berkeley had denied that the causality which is the
25 title for all empirical inferences is genuine causality, which itself is
proper only to the mind in its mental effecting and producing. But
even if he may have been right that the originally mental concept
of effecting and force cannot be attributed to material things ani-
mistically, he still should not have overlooked the peculiar sense of
30 rational necessity and lawfulness belonging to the natural-scientific
concepts of cause, effect, force, and law of forces, on which alone
natural scientists depend. Berkeley therefore disclosed nothing
intelligible whatsoever about nature and natural science, because he
paid no heed to the basic sense in which both are generally taken:
35 nature [as] a nexus of necessity in space and time, bound up with
the change and stability of identical things existing for themselves;
and natural science precisely [as] science, the cognition of rational
necessities on the basis of apodictic principles.
 hume’s positivism 181

But how is such sense-giving to be understood from the stand-

point of consciousness? How does it arise in the genesis of original
consciousness? For us, who see beyond the historical limitations
of that time and have a transcendental science of consciousness
5 as consciousness in view, it is clear that the problem of an induc-
tive immanent psychological explanation in the style of a natural-
scientific explanation is a complete countersense. At the same time,
however, hidden behind this wrong-headed problem, felt and in a
certain way formed anticipatively, lies the genuine and great prob-
10 lem, the one which, already as a descriptive problem, must be posed
for every basic type of object that is constitutive for the makeup
of the world (and, ideally speaking, for that of a world in general),
a problem that demands an immense wealth of essential discover-
ies. For it is necessary, for each of these basic types of objectivity,
15 and at the lowest level for material objectivity and physical nature
as such, to exhibit in a specific way the essential formations of
consciousness—formations in which | this kind of objectivity as VII, 175/176
such, first and foremost in original experience, constitutes itself
as a synthetic unity—and to submit them to an analysis of their
20 intentional achievements. Then one needs to study those higher
formations of scientific consciousness in which such objectivities,
as substrates of truths valid in themselves, are determined in their
theoretically true being.The latter task designates the transcendental
problem of scientific method, for instance that of natural science.
25 Once this problematic comes into view, [it becomes clear that] it is
essentially the same for all the highest regions of objects, and for
the distinguishable objective totalities within them, which make up,
or are called to make up, the “regions” of the sciences, each self-
contained in principle. This applies, therefore, to those regions that
30 stand under the great titles “culture” and “human society.” On the
other hand, in the problem of inductive-psychological genesis lies
hidden the problem of the genesis of consciousness, or the problem
as it were of history (eidetic or empirical): of intersubjectivity under-
stood purely transcendentally and the history of its achievements,
35 that is, of the real and ideal “worlds” that constitute themselves in
pure subjects, individually and communally.
We can observe an exceedingly curious drama in the history of
philosophy, particularly here in the development of an empiricism
 182 part one · section three · chapter two

that is countersensical through and through, in the way that, behind

all of these confused and countersensical problems, problems that
are quite profound, significant and meaningful are struggling to
see the light of day, and in how the suggestive impression contin-
5 ually given by those spurious problems and their corresponding
theories—which lends them strength in their development and
enduring historical influence—is actually rooted in feeling one’s
way through these genuine problems.Transcendental consciousness,
consciousness purely as consciousness, perpetually asserts itself and
10 is a secret spiritus rector; it is only that the empiricist philosophies,
incapable of doing justice to it, achieve the opposite of what phi-
losophy wanted to achieve according to its proper essence, namely,
to be a science in the fullest and most rigorous sense—but this
means, we claimed, a science that is ready and well equipped to
15 pose and answer theoretical questions in every essentially conceiv-
able | dimension of inquiry, or, put differently: absolute science and VII, 176/177
together with it absolutely self-justifying science.
I cannot here get into a detailed description of fictionalism, which
Hume lapses into, without first registering a shock at the conse-
20 quences he incurs. For in accordance with these consequences, even
exact natural science—and along with it, if we are to be precise, pure
geometry—is supposed to be nothing more than the semblance of a
science, a fiction, just as nature itself and its pure space are, suppos-
edly, merely psychological illusions produced by the imagination,
25 which only the philosopher uncovers. The shock quickly wears off,
and later Hume seems to enjoy himself all too much in the role of
the superior skeptic.
What interests us here are only the most general features of this
Humean skepticism. Its entire constitution, as a theory that seeks
30 to show all reality and all science of reality to be a fiction, becomes
possible only through a kind of intellectual dishonesty, concerning
which it is difficult to say how far Hume went in admitting it to
himself and whether he ever made himself fully aware of it. The
foundation of his famous theory of the transcendental correlation
35 between the validity-source of our cognition of natural causality
(the validity of causal inferences) and the true meaning of natural
causality itself is, on the one hand, the recognition of purely rational
truths, such as those that are purely mathematical and purely logical
 hume’s positivism 183

(and herein lies precisely the intellectual dishonesty), and, on the

other, its contrast with mere factual truths. The rationality of the
latter is his problem, and what his theory ultimately claims is that
they are absolutely irrational wherever, in our causal inferring, they
5 go beyond immediate experience in the form of impression and
memory.
Let us attempt a deeper understanding of the structure of Hume’s
problematic and argumentation.
Viewed historically, Hume’s teaching, especially as stated in his
10 Essay, can be characterized as empiricism’s crushing victory over
rationalism, or rather over the mathematizing rationalism that had
prevailed since Descartes, whose essence consisted in an indiscrim-
inate mixing of pure logico-mathematical causality with that of
mathematical natural science. One held the cognitive achievement
15 of mathematical physics | to be the same as that of pure arithmetic or VII, 177/178
geometry; one viewed it as merely an extension of pure mathematics,
that is, as a geometry of material nature. The extreme and formally
consistent carrying out of mathematical rationalism occurred in
Spinoza’s metaphysical system, whose scandalous content had to
20 arouse suspicion directed against a purely rational method.
It was Leibniz and his contemporary Locke who were the first to
recognize the ineradicable difference between purely ideal truths
(or as Leibniz called them: pure truths of reason), whose negation
is a countersense, a contradiction, and factual truths, the negation
25 of which produces something that is false but not inconceivable,
not countersensical. Hume takes over this distinction in the form
of his famous division between cognitions concerning relations of
ideas and cognitions concerning matters of fact. It thereby becomes
clear that mathematical natural science, as an empirical science, is
30 to be distinguished from the mathematico-logical sciences, which
concern themselves entirely with purely rational truths, mediate
and immediate. The application of mathematics to nature produces
a higher degree of rationality, to be sure; but it cannot change its
essential character as empirical science. But the rationality of math-
35 ematical natural science, so distinguished and highly esteemed as it
is, had not thereby been clarified, and the confusion of it with pure
mathematical rationality continually found support in real causal
necessity, which played its role in all natural causal inferences and
 184 part one · section three · chapter two

which was not distinguished from rational necessity of the type that
governs mathematical and logical inferences.
Hume’s impressive—if not essentially new—division of causal
from purely rational necessity is the starting point for the problem
5 of the rationality of this latter kind of necessity in general, or, alter-
natively, of the rationality of natural-scientific modes of inference.
Here one acts as though the rationality of relations of ideas and the
rational inferences belonging to them were no problem, that is, were
completely understood, since to deny this would lead to absurdity.
10 On the other hand, the putative rationality of causal inferences is
now dissolved into a fiction through their reduction to a thoroughly
irrational origin in the | association of ideas—dissolved into a psy- VII, 178/179
chologically explicable confusion of blindly compelled belief resting
on habitual association with that kind of rationality which alone is
15 genuine.
The art of Hume’s skepticism consists in treating human cogni-
tion as a stage upon which reason and imagination enter as actors
and annihilate one another as irreconcilable enemies. Reason has
its strictly delimited sphere of authority;a its borderland bears the
20 inscription “countersense.” Within this sphere of authorityb there
are only ideas and relations of ideas, but nothing of a real world.The
latter belongs in the domain of a different power, “imagination,”
which, in accordance with immanent-psychological laws, particu-
larly (though not exclusively) those of the association of ideas and
25 habit, produces the nature that we experience as its fictitious cre-
ation by secretly permitting itself unlawful, indeed countersensical,
border-transgressions. The process is always the same: imagination,
following its blind laws, first generates a countersense and then,
to make this first countersense more palatable, fabricates a new
30 countersense to go with it. The general principle of the imagination
lies in a peculiar kind of inertia belonging to the human soul owing
to which it cannot stop itself, once it has gained habitual momentum
through its previous experiences, and must overshoot experience.
Wherever anything of the regularity of coexistence and succession
35 has presented itself to the soul in actual experience, it must imme-
diately pass over to an extension of this regularity beyond what was

a Herrschaftssphäre b Rechtssphäre
 hume’s positivism 185

hitherto experienced, projecting it into the future and absolutizing

it as something existing objectively. Thus it invents, on the basis of
the rough coexistence of data, enduring objects as existing inde-
pendent of consciousness, thus it invents causal connections with
5 putative necessities, and so on. Rationality does not permit us here
to let the appearing world (the imaginative world of things, which is
constructed behind the actual sense data) count as existing in any
sense whatsoever; nor does it permit us to view this world as the
manifestation of something transcendent lying further behind it.
10 Something that is not to be found in our consciousness and that
exists for itself is, according to Hume, at best an empty possibility of
thought. The only way to make an inference from something given
to something not given is | by way of association and habit, which VII, 179/180
themselves, however, license nothing.
15 Admittedly, what Hume means to say here is this: A thought
process that is guided by imagination and is thus in the style of
induction is “natural” in any case, whereas every inference to some-
thing metaphysical, or rather something “meta-psychical,” is not
only irrational, but also unnatural. But this simply cannot be taken
20 seriously, since what is natural and what is unnatural are supposed
to be fully irrational in the same way, and the irrational metaphysical
inference can conceivably be effected just as naturally, according
to some psychological laws or other, as the irrational causal infer-
ence. Yet Hume speaks repeatedly as if he were an agnostic, as
25 if there existed after all in reality an unknown and unknowable
transcendent world, which is to be assumed the ontic principle for
the processes of our consciousness as well. But this contradicts his
theories so glaringly that it can only be seen as an accommodation
to prevailing views safeguarded by the Church.
30 Hume’s philosophy is therefore the unreserved bankruptcy of
any philosophy that hopes, through natural science or metaphysics,
to inform us scientifically about “the” world. Philosophy, as the
ultimate science, shows that the factual sciences are all irrational,
that is, are not sciences. This conclusion is of course a consummate
35 countersense, since philosophy itself, as a universal psychology, is
supposed to be a factual science. It is not permissible to say here
that skepticism concerns only the science of transcendent (natural)
reality. For one should keep in mind that this entire argument for
 186 part one · section three · chapter two

the irrationality of empirical inferences is carried out on immanent

ground, which is to say in such a manner that in the first place what it
deals with directly are only impressions and ideas, that is, immanent
perceptions. On the one hand, therefore, the rationality of immanent
5 psychology is continuously presupposed, since it is through it, after
all, that Hume’s theories are supposed to show themselves to be
rational; on the other hand, the result of these theories is that no
science of experience whatsoever (including this psychology) can
be rational.
10 I had said at the outset that all these skeptical theories pre-
suppose, so to speak, the rationality of reason itself—presuppose,
in other words, that the necessity attaching to cognitions | con- VII, 180/181
cerning relations of ideas is a truly genuine and intelligible one,
and that as such it is distinguishable by means of the self-evident
15 criterion that the negation of such a necessity yields a counter-
sense. But it is precisely here that I see the intellectual dishonesty
I mentioned earlier (which regardless of anything else must repel
us from Hume). Hume as a skeptic resembles only too well an
accomplished artist who, in order to achieve an aesthetic effect,
20 deliberately creates distortions. To prove this no lengthy discussions
are required; for indeed we already know that he took over Berke-
ley’s doctrine of abstraction, that he in fact exaggerated it. In purely
rational judgments, indeed, we judge in pure concepts about essen-
tial generalities and not about the momentary individual ideas, the
25 momentary phantasms hovering before us. We judge generally; this
generality is even held to be a pure, an unconditioned one, and the
countersense in the denial is an unconditioned and general coun-
tersense. This, too, is reduced to associations and other irrational
psychological mechanisms belonging with them, in accordance with
30 the nominalistic interpretation of general thinking. General ideas,
general insights, are at bottom a Humean title for mere subjective
fictions. Were Hume a consistent skeptic, he simply would not per-
mit himself to say anything; he could not even assert the general
statement that it is impossible to understand how anything at all
35 could be said about that which goes beyond the individual percep-
tions. There can be no talk, therefore, of the special advantages of
pure mathematics. The end result is the absolute bankruptcy of all
cognition.
 hume’s positivism 187

And yet empiricist sensualism is not worthless, and Hume’s

writings are deserving of careful study. In virtually all of Hume’s
discussions phenomenological issues can be seen lying together with
everything else, and they thereby enter the reader’s horizon. Behind
5 all the naturalistically misinterpreted problems lie true problems;
behind all the absurd negations lie aspects of a valuable position. It
is only that Hume himself did not take advantage of them, did not
grasp them theoretically and form them into fundamental theoreti-
cal positions.
10 Just this is the significance for us of Hume’s skepticism, consistent
sensualist subjectivism that it is: that although it contains not a single
sentence that is scientifically | tenable, it is nevertheless an intuition- VII, 181/182
ist and purely immanent philosophy, and as such is a forerunner of
the only genuine intuitionist philosophy, phenomenology.
 ⟨Chapter Three
The Rationalism and Metaphysics of the Modern Period⟩

Lecture 26: ⟨The Main Features of the Positively Constructive

Trajectory of Modern Rationalism and its Dogmatism⟩

⟨a). Overview of the preparation for a future

genuine metaphysics, hampered by the lack
of a transcendental foundational science⟩

5 In view of our particular aim vis-à-vis empiricism, a far less

detailed examination is necessary of the great developmental direc-
tion, so rich in great thinkers, of rationalism, which leads from
Descartes by way of Spinoza and Leibniz to Kant, and beyond
him to Hegel. If modern empiricism had the highly consequential
10 function of promoting the method of going back to the phenomeno-
logical origins of all cognition, which first made it possible to found a
philosophy at all, and of lending force to the demand for a radically
intuitionist philosophy, then rationalism’s function lies in a com-
pletely different direction. In constant battle against empiricism,
15 rationalism never understands how to give the latter its full due; it
fails to grasp the significant essential core lying behind the skep-
tical errors. For this reason it never makes the attempt to develop
a better immanent philosophy that could take the place of the
skeptically countersensical one. Actually, it would have been its
20 calling to do just that. For if empiricism is, at bottom, the contin-
uation of the ancient skeptical-negativistic philosophy, then ratio-
nalism is the continuation of the positively constructive line of
development which aims at true and ultimately complete science,
and hence at genuine philosophy. Rationalism, that is to say, is
25 the continuation of Platonism and medieval realism, and thus the
enemy of every nominalistic attempt to interpret away general
ideas and every kind of | truly rational cognition—the defender VII, 182/183
of “eternal” truths and of every scientific method based on expe-
rience that gives the empirical a share in pure rationality, and this

© Springer Nature B.V. 2019

S. Luft, T. M. Naberhaus (translators), First Philosophy, Husserliana: Edmund
Husserl – Collected Works 14, https://doi.org/10.1007/978-94-024-1597-1_10
 modern rationalism and metaphysics 189

above all in the paradigmatic form of mathematical natural sci-

ence.
The rationalist Descartes inaugurated the modern period pre-
cisely by opening up the avenue of approach to the sphere of
5 immanence as the absolute foundation for all grounding of cogni-
tion. Who more than rationalism would have felt called to take up
this new sphere as a field of work, the work of developing purely
rational conceptual formations and insights, that is, of developing
an eidetics of transcendental subjectivity! But we already know that
10 Descartes did not comprehend the genuine philosophical sense of
his discovery and that it served for him only as anchorage to be
used in securing the positive (“dogmatic”) sciences. In this way he
guided rationalism’s entire subsequent development onto the path
of a dogmatic metaphysics and dogmatic individual sciences. An
15 irrepressible yearning for knowledge, together with the reverse side
of an unleashed drive toward the practical domination of nature
and the world, satisfied itself in ever new theories, specialized itself
with unending fruitfulness in ever new sciences; and above these
methodologically self-standing individual sciences there arises a new
20 metaphysics. Being connected with all of them, this metaphysics
sees its function in standing for the universal idea of philosophy and
in putting the so-called highest and ultimate questions to undivided
reality, understood as the entire universe. These were questions
that, as was already the case for Aristotle’s general ontology, were
25 precisely not special questions bound to particular regions, and they
culminated in theological problems. But this metaphysics, the mod-
ern one as much as the ancient and medieval ones, was a dogmatic
science every bit as much as the natural sciences and the other
special sciences newly establishing themselves were. Their basic
30 concepts and principles, their methods and theories, were not drawn
from the ultimate sources in transcendental subjectivity and there-
fore did not receive from these sources their ultimate sense and
their ultimate truth.This transcendental subjectivity of the transcen-
dental universal communitya of individual transcendental subjects

aAllgemeinschaft. The word is Husserl’s neologism, and a pun on the German words
allgemein (general, universal) and Gemeinschaft (community).—Trans.
 190 part one · section three · chapter three

bound together through the possibility of | reciprocal understanding VII, 183/184

remained unseen, remained in the state of naive anonymity; still
less was it recognized as the most radical and most important of all
scientific themes. One did not yet see that it is the essential correlate
5 of the totality of objectivities, which, seen exclusively as “positive,”
were the focus of all natural experience and then exclusively the
focus of the positive sciences. The term “essential correlate,” how-
ever, implies that objectivity without transcendental subjectivity is
simply inconceivable. For one did not yet realize that the entirety
10 of natural experience, and thus in general the one-sided focus on
positivities (the universe and the mathematical world of ideas),
involves a kind of abstraction, that it seduces philosophical thought
into absolutizing mere abstracta, and that without a suspension of
such abstraction by methodologically deactivating its positivistic
15 captivation, making visible the transcendental subjectivity that in
the natural sphere is hidden to itself, and undertaking a systematic
study of this subjectivity as constituting all types of positivity—that
without these procedures, a truly concrete cognition is impossible.
To be sure, an epistemological impetus, arising from Descartes’
20 Meditations and as a continued effect of the even older question as
to the proper method for a genuine grounding of science, was peren-
nially in force, and metaphysical efforts were almost everywhere
entangled and interspersed with epistemological considerations,
just as, conversely, epistemological investigations at times uncon-
25 cernedly made metaphysical presuppositions or presuppositions
drawn from individual sciences. One simply did not yet know what
an epistemology, what a doctrine of the understanding or of reason
would have to accomplish, and that nothing less was demanded here
than a fundamental science preceding every objective cognition and
30 science, putting them all in question in the same manner—a science,
in other words, that is independent of all of them. One did not see
that without such a science, whose sole field of work could only be
subjectivity grasped in its purity, no philosophy, no science of nature
and of spirit, no metaphysics as universal science of the highest
35 grounds of being—no science which, as all-sided and ultimately
grounded, could also give an ultimate answer about being in general
and its | individual scientific particularities—was possible. Or rather VII, 184/185
(as we demonstrated above), in the generation following Descartes,
 modern rationalism and metaphysics 191

a certain budding consciousness of the necessity of a grounding sci-

ence of pure subjectivity had indeed succeeded in making itself felt
on the side of empiricism, but in the form of an immanent sensualist
psychologism, which had to be repudiated by the rationalists, in
5 scathing critique, as a new variety of the nominalism and skepticism
against which they had always done battle.
But the rationalist critique did not fulfill its historical function.
For as was already the case in antiquity in relation to skeptical sub-
jectivism, in the modern period one was confronted with the task,
10 in relation to the new, the immanent psychologism, of not becoming
caught up in merely demonstrating what is incorrect and counter-
sensical about the skeptical theories, but of doing justice to their
genuine content through a positive critique of their operative inner
motives. One was thereby confronted with the task of realizing the
15 truth of subjectivism in a higher sense, that is, of transforming a bad
subjectivism into one demanded by necessity. But even a Leibniz,
who saw positive value everywhere and in all philosophies, was
not able, in his thorough (and in detail very instructive) critique of
Locke, to wrest from the latter’s sensualistic-empiricist intuition-
20 ism the true idea of a transcendental intuitionism, or to envision
the grounding of an essential science of transcendental subjectiv-
ity, decisive for a scientific philosophy, in place of an immanent
empirical and indeed sensualist psychology.
Still, it would be wrong to underestimate the tremendous mental
25 work, itself highly fruitful for a scientific psychology of the future,
that was accomplished in modern rationalist philosophy, no less
than in that of antiquity. This is equally the case if we understand
philosophy in the broadest (and indispensable) sense of the term,
that is, if we count along with it the sciences that develop them-
30 selves ever more completely under the idea of rational grounding,
or if we understand philosophy in a narrower sense and assign to it
only those disciplines that deal with all-encompassing ontological
questions and fundamental | normative questions. Certainly for us, VII, 185/186
who already understand a transcendental philosophy in the phe-
35 nomenological style to be the unum necessarium for the attainment
of ultimately sufficient cognition and ultimately scientific science,
none of our existing sciences, whether exact mathematics, natural
science, or any human science, however worthy of recognition on
 192 part one · section three · chapter three

methodological grounds, is science in this ultimate sense. And at

bottom this is accepted by all those who regard as necessary a “phi-
losophy of mathematics” independent of or alongside mathematics,
a “philosophy of physics” or a “philosophy of nature” alongside
5 physics itself, and similarly everywhere philosophies adjoining all
the other positive sciences in an analogous fashion, rather than see-
ing these philosophies as fields of worthless terminological disputes.
At the same time, we may doubtless assume a priori, albeit with a
certain naiveté of self-evidence, that such a higher transcendental
10 grounding of cognition would cause no substantial alteration to the
main or central trunk of the theoretical method of the time-honored
objective sciences.The gain would consist in laying a foundation that
is clear down to the origins, in enacting an essential reference back
to absolute subjectivity by means of which these sciences would
15 be enriched through abundant increases in knowledge in the tran-
scendental dimension opposed to them and experience definitive
sense-determinations for their respective spheres of objects.
The situation is not so good, certainly, when it comes to the tradi-
tional philosophical disciplines in the pregnant sense, and above all
20 when it comes to metaphysics as universal ontology. For here one
never arrived at a methodologically secured, generally acknowl-
edged science, nor could one do so since it was precisely for this that
a transcendental grounding science in our sense was required. And
yet, valuable precursors of metaphysical insights and metaphysical
25 theories, with rich (albeit not really scientifically grounded) sys-
tematic content, came to be developed in metaphysics and played
their part in a genuinely ascending development with the enduring
vocation of preparing the way for a future genuine metaphysics.
I would like to explicate in general terms how I think about this,
30 without losing myself in unending and pointless individual criticisms
of the various systems. Such criticisms of the rationalist theories
cannot, indeed, be contemplated with an aim similar | to that gov- VII, 186/187
erning our criticisms of the empiricist theories. In the case of the
latter, a new methodological type had appeared with Locke, and our
35 critique of this method had the important goal of making visible,
behind the immanent psychological method, the historical tendency
toward an absolutely necessary and true philosophical method, the
phenomenological one. But rationalism, as dogmatic, does not aim
 modern rationalism and metaphysics 193

at an immanent method at all, and in its method no tendency toward

the true, if incomplete, method is working itself out. In this respect,
skeptical negativism is, in fact, more positive than the rationalism
that advances through positive, rational labor. But what is of inter-
5 est here is to show how this dogmatism was motivated through
the Cartesian awakening of transcendental subjectivity and simul-
taneously through the new empiricism, how it was forced, in the
dogmatic attitude, to take account of the transcendental and ulti-
mately to develop coherent theories for it, theories which, although
10 they did not do justice to the sense demanded by an immanent phe-
nomenology, could nevertheless yield results that were suited to it.
In addition, it should be noted that the new disciplines rationalism
developed using a priori methods, more particularly the ontologies,
had to take on an important function the moment the task of a
15 phenomenology as a purely immanent transcendental philosophy
had been correctly understood and embraced.* | VII, 187/188

* Put in the language of my Ideas Pertaining to a Pure Phenomenology: The basic

concepts and principles of the ontologies are the necessary “guiding clues” for a
universal phenomenology at the higher stage of a phenomenology of reason, or,
alternatively, for a systematic outline of the constitutive problematic. These guiding
clues are related, on the one hand, to the formal-ontological quasi-region “object in
general” and, on the other, to the highest regions of objectivities. What is needed,
therefore, is a systematic grounding of all formal and regional ontologies and a
universal “doctrine of categories” that brings them into systematic harmony, i.e., an
eidetic grounding of the system of regions that is predelineated a priori, framed by the
formal region. Even if this entire effort is carried out within the phenomenological
attitude itself, after the methodological exposition of the universal ground of phe-
nomenological research (the phenomenological reduction), it is nevertheless clear
that every ontology conceived with naive-positive evidence—or, what amounts to the
same thing, every purely rational discipline—is to be taken up into phenomenology
(though perhaps needing to be improved through a clarification of origins), and that
it thus hands down to it work that has already been done. If, as in the Ideas, [187/188]
one limits the concept of phenomenology to an eidetic-“descriptive” fundamen-
tal science, bound to the realm of immediate intuition—the possible expansion to
the entire sphere of mediate cognition is straightforward and leads to a universal
phenomenological science encompassing all the rational sciences—then the basic
concepts and basic principles of every ontology would belong to this descriptive
phenomenology itself and would function at the same time as “guiding clues” for
their constitutive investigations. All of this then carries over to the positive factual
sciences, in the phenomenological interpretation of which arise all the ultimately
scientific factual sciences, those that are in themselves philosophical, which no longer
tolerate alongside them any special philosophies adhering to them. Through the final
 194 part one · section three · chapter three

⟨b). Critical Remarks on the Regressive Procedure

Employed in the Rationalist Systems Since
Occasionalism. The Task of Progressive Research⟩

Already in the Cartesian School we notice a tendency toward

the development of a metaphysics rooted in the desire to reconcile
causal and teleological1 ways of considering the world, along with
the development of an a priori ontology with a putatively exact
5 method modeled on mathematics. With regard to the latter, we
have in mind, of course, Spinoza, with his Ethica ordine geometrico
demonstrata. Every consideration, guided by extra-theoretical moti-
vations, of the needs of positive religion and theology remained
foreign to him. Instead, with brusque insolence he attempted to
10 develop, out of purely axiomatic fundamental determinations and
strictly deductively, an atheological doctrine of being and of God,
as well as an ethics.
The occasionalists were different. With its dual-substance doc-
trine, which demanded a science of the spirit after the same fashion
15 and method as natural science and attributed to both sciences abso-
lute importance, the Cartesian philosophy seemed, metaphysically,
to press toward a causal view of the world, which could satisfy nei-
ther the demands of religion nor the ethical needs | bound up with VII, 188/189
them. Thus, already in occasionalism, and even before Spinozism
20 had started to have an influence, attempts were made to formulate
a metaphysics under the guidance of ethico-religious postulates.
The impetus toward such attempts becomes even stronger after
the emergence of Spinoza’s Ethics, which appeared to be the pure

interpretation of the objective being that is explored in them as fact, which accrues
to them through the application of eidetic phenomenology, and through a universal
regarding of all regions of objectivity in relation to the universal community of
transcendental subjects, the universe, the universal theme of the positive sciences,
takes on a “metaphysical” interpretation, which means nothing other than an inter-
pretation behind which it makes no scientific sense to search for another. But behind
this interpretation, a new problematic opens up on phenomenological ground, one
that cannot be further interpreted: that of the irrationality of the transcendental fact,
which expresses itself in the constitution of the factual world and of factual spiritual
life—that is, metaphysics in a new sense.

1 Reading teleologischer instead of theologischer—Trans.

 modern rationalism and metaphysics 195

consequence of the new mathematical science and which was bound

to provoke the greatest offense. God had become a sort of mathe-
matical being from whom every genuinely spiritual predicate had
been removed. The emanation of the physical and spiritual reali-
5 ties of the world as we ordinarily view it from out of this absolute
substance had been transformed into a mathematical emanation of
mathematically determined outcomes based on basic definitional
determinations. In this system of rigid mathematical consequence,
there was no room for freedom, purposiveness, or divine teleology.
10 Subsequent developments are essentially dominated by the
philosophical need to reconcile causal and final, natural and spir-
itual, views of the world, to reconcile mathematical-mechanical
necessity with human and divine freedom. It is just this drive toward
reconciliation which lends these metaphysical attempts a not incon-
15 siderable methodological character, one that at the same time is
co-determined by the need to give consideration to the theme, oper-
ative since Descartes, of the self-contained res cogitans—of spirit
that is immediately conscious only of itself.
When, in the nineteenth century, in the wake of an interpretation
20 of the Kantian critique of reason, one speaks of “transcendental
method,” then one has in mind, in contradistinction to what we mean
by the term, a distinctive regressive and constructing method that
traces the “conditions of possibility” of objectively valid cognition in
the sense of the question, “What must be presupposed with regard
25 to cognizing subjectivity; how must its cognitive capacities, the tiered
cognitive functions of intuiting and thinking, be taken; how must
they operate, in forming cognition, such that cognition of a true
objectivity in the form of truths and sciences valid in themselves
is to be possible and intelligible?” The metaphysics of reconcilia-
30 tion is reconstructive in a similar sense, and it seems to me that the
enormous role that reconstruction | has taken on in epistemology VII, 189/190
has its original historical source in this reconstructive metaphysics.1
Now, as far as the latter is concerned, philosophy, which was still
firmly mired in dogmatism, was faced, on the one hand, with the
35 world of the new objective sciences—the world of mathematics, of

1 Cf. Appendix 4, pp. 431ff.—Ed.

 196 part one · section three · chapter three

mathematical natural science, and of psychology and the human

sciences naturalistically conceived—and these sciences and their
world were to be taken as absolute. On the other hand, religion
and theology had designated God, as world-creator, the ultimate
5 principle from which the entire world, in respect of its sense and
being, springs, containing within itself the free rational creatures
in whom self-responsibility rooted in individual logical and ethical
conscience is intertwined with responsibility before God, individual
free decisions and deeds with the omni-decision of the finally omni-
10 active God. Implicit in the religious demand—at least this was the
way it was understood—was the notion that the content of all actual
being and even of all the lawlike regularities governing this being,
as well as the sense and absolute validity of all ultimately justifying
rational norms, must have their teleological grounds in the divine
15 spirit. Positive and theological truths wanted and had to come into
a reconciling unity—as did, together with them, divine being and
the being of finite creatures; God’s reason and will and the reason
and will of man. Metaphysics as the science of being in the abso-
lute sense was thereby forced onto the path of construction: How
20 must we conceive the natural world above all, that of the objective
sciences, so that it can become a God-affected, a teleologically intel-
ligible world? The methodological procedure is, therefore, similar
to the one theology always had to comply with when it wanted to
make its theological doctrines rationally intelligible in the manner
25 of a so-called natural theology. But what is permissible for theology,
philosophy is not yet entitled to. Philosophy is permitted no pre-
existing dogma, no antecedent conviction of any sort. Its essence
consists, indeed, in wanting to be absolutely grounded science, or,
more simply, pure science and nothing but science. For reasons of
30 principle, it can begin only with absolutely perspicuous primordial
grounds and from there make its ascent on an absolutely | unpreju- VII, 190/191
diced path of justification, one that legitimates itself at every step
on the basis of self-evident principles. Its procedure can and may
only be progressive.
35 In a certain sense, of course, every scientific researcher proceeds
constructively and regressively; he does so in his inventive trains
of thought. All invention presupposes anticipation, for one cannot
seek or seek to create anything without having beforehand a guiding
 modern rationalism and metaphysics 197

idea about what is to be sought or created. And beforehand the

inventor will attempt to imagine in phantasy possible paths that
might lead in stages, by way of already established truths, to the
anticipated result. But with all this we have only gained a conjecture
5 and a provisional probability. The work that really accomplishes
something then follows; it proceeds progressively from that which
is firmly grounded to that which is grounded in it. But only by going
forward ascendingly, in the actual labor of grounding, is perspicuous
and concretely full cognition actually gained in respect of its path
10 and goal, the kind of cognition that as a rule turns out to be, in
both respects, not only richer but oftentimes also different than the
original conjecture.

Lecture 27: ⟨On Metaphysics and Epistemology. The Meaning of

Leibniz’s Monadology and Kant’s Critique of Reason⟩

15 Following what has been said, we understand that a dogmatic

rationalism can never lead to a definitively valid philosophy, though
for completely different reasons than in the case of empiricism.
Rationalism is nothing but the continuation and modification of
ancient Platonism. In it a momentous fundamental idea—that true
20 being is the correlate of perspicuous conceptual thought, of logical
judging—steadily continues to make itself felt. But what defines
modern rationalism is the fact that with Descartes, cognizing sub-
jectivity—as experiencing and logically thinking but also intending
and deciding in every other sense—had become visible in its pure
25 immanence. It thenceforth demanded to be regarded as the absolute
ground on or in which the world that appears for the cognizing Ego,
the true world, is constituted. Now everything depended on how
this demand was understood. | VII, 191/192
Descartes’ attempt to make the Ego Cogito the absolute foun-
30 dation for the construction of all the objective sciences and, at the
same time, to give unity and definitive grounding to the special
sciences and the metaphysics encompassing them—this attempt,
as we showed earlier, failed because Descartes could not yet see
the necessity of making the realm of the Ego Cogito, as a field of
35 transcendental experience, (or, alternatively, of eidetic intuition) the
 198 part one · section three · chapter three

theme of a descriptive science and of showing, in purely immanent

research, how here in pure consciousness and according to their
own essential necessities, all possible objective configurations are
contained as cognitive configurations.
5 The period that followed, up to Kant, cannot shut its eyes against
immanent subjectivity and the self-evidence of its subjective expe-
riential processes; but it has before itself the intuited world and the
established objective sciences that determine truth for it, as well as
its religious and moral convictions, and now it reflects upon them:
10 How must the realities be reconceived, how must they be inter-
preted, in order for the demands of science, of religion, of morality,
to be satisfied—and into the bargain, and not least, those demands
made by the immanence of cognition. Metaphysics, as the general
doctrine of being in its absolute reality, becomes, in the last analysis,
15 dependent on how one interprets the cognition that is carried out
in immanence.
Of course, as in the case of an objective science of nature and
of spirit, one could also formulate a general doctrine of being
straightforwardly, that is, in the manner of positive science. Once
20 the distinction between pure and applied mathematics had become
clear, one could then also devise for nature, in contradistinction to
empirical (if mathematically structured) science, a purely rational,
an a priori natural science, or in other words, an a priori ontology of
nature, a science not only of factual nature but of an ideally possible
25 nature in general—precisely in the sense in which geometry is not a
science of factual space and its forms but of ideally possible spatial
formations and an ideally possible | space. And in the same manner VII, 192/193
one could attempt to devise an ontology of the soul, and finally
a general ontology of any possible reality whatsoever—but with
30 the utter naiveté with which mathematicians produce their a priori
truths, unencumbered by any epistemology. Other expressions for
such intended ontological disciplines are a metaphysical or rational
doctrine of nature and of the soul, and, more comprehensively, ratio-
nal cosmology and theology. Already Spinoza’s Ethics is a purely
35 rational metaphysics that was to include all special ontologies.
But in regard to such attempts, when they attempted to pass
themselves off as finally valid sciences, the naiveté with which the
absolute validity and the metaphysical value of the results was
 modern rationalism and metaphysics 199

asserted had to become perceptible. Metaphysics was the title under

which one had always laid claim to ultimately valid ontological
cognition. But after the problem of the possibility of objective cog-
nition in the immanence of the cognizing subject had emerged with
5 Descartes’ Meditations, the value of all objective science and hence
also of all naive metaphysics had to appear problematic. “Clear and
distinct” cognition, the rational theorizing of science, is carried out
in the immanence of the cognizing Ego. What is thus cognized is
supposed to exist in truth. What exists in truth is rationally cogniz-
10 able, and what is rationally cognized is true; it exists “in itself” as
that which the cognitive judgment conceptually determines it to be.
But how is this basic rationalistic conviction, upon which indeed
all science rests, to be maintained, how is it explainable, when after
all the cognizing agent, with all of his cognitive formations, only
15 forms what he forms within himself, within his pure subjectivity?
All scientific articulations, whether empirical or a priori, whether,
in the latter case, in virtue of their fundamental generality and apo-
dictic self-evidence, they could be characterized as metaphysical,
required an interpretation as to their “sense” and “scope”—that
20 is, an epistemological interpretation. With regard to them, it was
necessary to pose and solve the problems concerning the “cognitive
value” of the cognitive achievements carried out in the immanence
of the cognizing activity.
Only then, therefore, can there be ultimate philosophical truth, | VII, 193/194
25 or, if metaphysics remains the title for such truth and for what is ulti-
mately fundamental, only then can there be a genuine metaphysics.
In the broader sense it then encompasses every objective science
that is freed from its naiveté through epistemological interpreta-
tion. These are methodological convictions that become accepted
30 early on in rationalist philosophy as consequences of the Cartesian
impulses. They already define Leibniz’s entire philosophizing, are
then operative with a new and tremendous power in Kant’s critique
of reason, and are revived again in the nineteenth century in the
neo-Kantian schools, albeit mostly in attenuated form.
35 The question now, however, is which method is to be used in
carrying out this epistemological interpretation, and the entire epis-
temological labor accomplished in it. It is understandable that
at first one would begin by accepting science, just as in his life
 200 part one · section three · chapter three

the natural human being accepts the world of experience as the

taken-for-granted existing reality. After all, he has experienced—or
rather has naively actuated—its self-evidence as it confirms itself
in the concordant progress of experience, and its power lies in the
5 taken-for-granted, immediate being-there-for-mea of the experi-
enced things. Likewise, someone who has worked though his share
of science actively and with insight is sure of what has been demon-
strated theoretically, and of its truth. There is, however, a dangerous
and methodologically countersensical confusion that occurs when,
10 as can easily result from this attitude, one mixes the objective sci-
entific statements that one accepts as valid in with epistemological
questions, as when one, say, weaves psychophysical knowledge into
epistemological considerations as an intermediary link. The empiri-
cist Locke committed this mistake in a crude and clumsy way, and
15 philosophizing natural scientists and natural-scientifically oriented
philosophers—it is a mass phenomenon—are still committing it
right down to our own day.
But although this reproach cannot be directed at the great
philosophers of the eighteenth century, at a Leibniz or a Kant,
20 there was nonetheless greatly lacking in them an ultimate and pure
consciousness of the method upon which a scientifically genuine
epistemological grounding of every science depends.What is needed
here before all else is a | general and, so to speak, pedantic method- VII, 194/195
ological focusing of attention: all cognition, beginning with simple
25 experiential knowledge and on up to science of every kind, must
be treated as epistemologically questionable, and at the same time,
in keeping with the sense of this questionability, each and every
cognition (its supposed object as much as the truth that is supposed
to determine it) is initially to be taken merely as a phenomenon,
30 instead of our taking it as a valid cognition and using it as such.
But every cognition is a phenomenon for me in transcendental
subjectivity, and so the genuine and pure method requires, first,
that nothing else be posited but this given which is truly first in
itself of all givens: transcendental subjectivity as “absolutely” self-
35 evident. On the other hand, no matter how self-evidently given,
every objectivity, the world of the senses and the science determin-

a Für-mich-dasein
 modern rationalism and metaphysics 201

ing it, may be posited only as something experienced in experience,

as the judgmental content of these or those scientifically formed
judging experiences. Once this highlighting of the universal realm of
subjectivity, with its phenomena, has consciously occurred, the next
5 step is obvious enough—and empiricism can make one aware of
it—namely, the step of saying to oneself: here is a possible distinct,
closed field of research that can and must be explored systematically.
But historically, epistemology does not proceed in this man-
ner. Though it might, de facto, claim its problematic cognitions—be
10 they sensory experiences and empirical judgments, be they purely
rational concepts and judgments, be they entire sciences such as
mathematics and exact natural science—to be phenomena, and
though the validity of these cognitions express the immanent pecu-
liarity of a subjectively perspicuous grounding: still, this procedure
15 is not carried out in a methodologically conscious manner, one that
first assures itself of transcendental subjectivity as its primordial
ground and makes the cognitive formations on this ground into the
systematic theme of its research. It is not enough to have cognitive
formations as phenomena and to question them as to the sense of
20 their objective validity; one must make it clear to oneself that these
phenomena must first be studied as phenomena, and that as phe-
nomena of intentionality they require an intentional explication. | VII, 195/196
Initially, of course, tentative general reflections offer certain guid-
ing clues for interpretation—as, for instance, when Leibniz reflects
25 on sensibility and thought in the following manner: “In purely sen-
sory experience I am sensorially affected, and what is sensory affects
me as something alien to me; in thinking I am active purely from out
of myself; pure concepts are free of accidental experience; they are
drawn from my pure being.” In every a priori insight a lawlike regu-
30 larity belonging to the pure essence of subjectivity enunciates itself,
one that, as a lawfulness of essence, must be common to all subjects.
What, then, of sensory experience and the empirical laws condi-
tioned by it? How do pure concepts, as forming the primordial forms
of my purely intellective being, operate in empirical science? How
35 must one, advancing in this manner, interpret sensibility, and, follow-
ing that, the nature that is experienced in sensation and cognized in
natural science, if empirical cognition is to become comprehensible
as objective?
 202 part one · section three · chapter three

I do not wish to go any further, but it is apparent that neither

thinking cognition of a purely rational kind nor the experience
of concrete natural objects is being investigated directly and sub-
jected to a systematic intentional-essential analysis, and that such
5 modes of consideration can only count as tentative anticipations,
not as theories. Without actual analysis, one carries out reconstruc-
tive thought-formations while the phenomena in question remain
far removed from the matters themselves. One searches for con-
ditions of the possibility of the occurring of this or that cognitive
10 achievement or for the possibility of a rationally intelligible world
of cognition, and all the while the structure of sensibility (say, as
confused thought) and of thinking is not actually investigated but is
rather postulated. An intuitive thinker such as Leibniz, of course,
invents nothing unless his ingenious imagination is also able to
15 anticipate a suitable intuition, and accordingly his entire monadol-
ogy is one of the greatest anticipations in history. Whoever fully
comprehends it cannot but attribute a great degree of truth to it.
In his discussion of the basic properties of the monad, Leibniz,
under the titles “perception,” “striving transition from perception
20 to perception,” and especially “representation of something not
genuinely present of which we are nonetheless perceptively | con- VII, 196/197
scious,” grasped and assimilated metaphysically the basic properties
of intentionality. But on the whole, he remains trapped in the occa-
sional aperçu, in anticipations and constructions.
25 Kant, too, as much as he is intent on systematic investigations
and though he indeed makes advances in a system that is profoundly
thought through, fails to see the method required for a genuine tran-
scendental science. His method is closely related to that of Leibniz,
and although he believes himself to be very far from Leibniz, this
30 is because the genuine sense of Leibniz’s philosophy could only
come to light in our own day, on the basis of a more comprehensive
knowledge of the ideas scattered throughout his sketches, letters,
and smaller treatises. Certainly, we can say that in point of fact Kant’s
entire investigations play out on the absolute ground of transcen-
35 dental subjectivity. Furthermore, he saw, with a matchless intuitive
power, essential structures in this subjectivity that are of incompara-
ble significance and of whose existence no one before him had had
an inkling. In Kant’s critique of reason, a chain of great discoveries
 modern rationalism and metaphysics 203

lies stretched out before us—and yet not only are they difficult to
gain access to, but they are also justified methodologically in such a
form that we are forced to say: Kant’s critique of reason remains
just as far removed from a transcendental philosophy, as ultimately
5 grounding and ultimately grounded science, as does that of Leibniz.
The regressive methodological procedure plays for him the largest
role. How is pure mathematics possible? How is pure natural science
possible?, and so on. How must we conceive of sensibility in order
for pure geometrical judgments to become possible? How must the
10 manifold of sensible intuition come to synthetic unity in order for
rigorous natural science, that is, the defining of experiential objects
as truths valid in themselves, to become possible? Kant himself
demands and carries out “deductions,” the deductions of the forms
of intuition and of the categories, which he calls “metaphysical” and
15 “transcendental”; he likewise deduces the schematism, the neces-
sary validity of the principles of the pure understanding, and so on.
To be sure, he does not merely carry out deductions, and of course
they are not deductions in the ordinary sense of the term.And yet, it
is a constructive thought procedure, followed afterward by intuition,
20 and not a procedure that, ascending from below, advancing intu-
itively from authentication to authentication, makes | intelligible VII, 197/198
the constitutive accomplishments of consciousness, let alone one in
keeping with all the points of view that are available to reflection.
That which is in a sense the deepest interior of constituting con-
25 sciousness is scarcely touched at all in Kant; the sensible phenomena
that he occupies himself with are already constituted unities of an
immensely rich intentional structure that is never subjected to a sys-
tematic analysis. Similarly, though judgment plays a fundamentally
determinative role, yet when it comes to a phenomenology of judica-
30 tive experiences and of the manner in which, in their alterations,
the proposition and its ontological modalities become unified, no
attempts are made. For this reason, although a great deal is seen in
the way of formations in pure subjectivity, and important stratifica-
tions of them are discovered, yet everything floats in an enigmatic
35 milieu and is the accomplishment of transcendental faculties that
remain mythical.
Things might perhaps have been different had Kant been awo-
ken from his dogmatic slumbers not by the Hume of the Essay
 204 part one · section three · chapter three

but by that of the Treatise, and had he studied carefully this great
foundational work of the English skeptic. Perhaps he would have
discovered, behind the skeptical countersense, the necessary sense
of an immanent intuitionism, and the idea of an ABC of transcen-
5 dental consciousness and its elementary achievements—an idea
that Locke already had.
In one main point, which is partly decisive for the possibility of a
scientifically adequate theory of transcendental consciousness and
reason, Kant lags behind Leibniz. The latter has the merit of being
10 the first in the modern period to understand the deepest and most
valuable sense of Platonic idealism and accordingly to identify ideas
as unities that give themselves in a peculiar intuition of ideas. One
can no doubt say that for Leibniz intuition as self-giving conscious-
ness was the ultimate source of truth and of the sense of truth. And
15 thus every general truth intuited in pure self-evidence has, for him,
absolute significance. For this reason it also makes sense to him to
claim an utterly absolute significance for the essential peculiarities
of the Ego that are glimpsed in such self-evidence. In Kant, however,
the concept of the a priori puts us in a persistent state of embar-
20 rassment. The | character of generality and necessity by means of VII, 198/199
which he characterizes it points toward absolute self-evidence, and
thus it would be, as we must expect, an expression for an absolute
self-giving, the repudiation of which would be a countersense. But
we soon see that he does not mean it in this way, and that the a
25 priori lawlike regularity through which transcendental subjectivity
forms objectivity in itself (according to its rational form, which is
precisely what makes objectivity possible) ends up only having the
significance of a general anthropological fact. In this way, Kant’s
critique of reason falls short of the idea of an absolute foundational
30 science, one that cannot possibly be a priori in his sense but that
can only be a priori in the genuinely Platonic sense.
Thus for Leibniz the thought suggested itself, although he did not
pursue it, of devising a systematic science of the pure and absolutely
necessary essence of an Ego as such, as the subject of a conscious
35 life and one that constitutes objectivity in itself; a science that, by
means of intuitive seeing and then systematic derivations, brings to
the fore absolute truths and absolutely general truths; an a priori
science that is a priori in the good and the only valuable sense, inso-
 modern rationalism and metaphysics 205

far as it does not put anything forth that could be denied without
countersense; it would be a science that was the ultimate source for
all cognition and for every science whatsoever—a science of the
deepest a priori, in which every other a priori constitutes itself at a
5 higher level.
 PART TWO1 VIII, 3

THEORY OF THE
PHENOMENOLOGICAL REDUCTION

⟨Section One
5 Preliminary Meditations on the
Apodictic Beginning of Philosophy⟩

⟨Chapter One
Introduction: The Motivation of the Beginning
Philosopher in the Absolute Situation⟩

10 Lecture 28: ⟨The Idea of Philosophy in History, and the

Motivational Setting of the Subject who is Beginning to
Philosophize⟩

The lectures prior to the Christmas holidays2 coalesced into a

closed totality, into an introduction to transcendental phenomenol-
15 ogy and the phenomenological philosophy by way of the history of
ideas. They considered the history of philosophy from the point of
view of that idea of philosophy which had grown out of the Socratic-
Platonic reactions against Sophism and which, as an inwardly guid-
ing purposive idea, determined the course of the entire subsequent
20 development of science. In accordance with it, philosophy was
to be cognition out of a self-reflection, a self-comprehension, a
self-responsibility of the cognizer for his cognitive accomplish-
ments, one that is consistently of the highest and ultimate kind—or,
equivalently, it was to be an absolutely self-justifying science, and

Concerning the following lectures, cf. Appendix 10, pp. 506 ff.—Ed.
1

Part II of First Philosophy was delivered in the second half of the winter semester
2

1923/24.—Trans.

© Springer Nature B.V. 2019

S. Luft, T. M. Naberhaus (translators), First Philosophy, Husserliana: Edmund
Husserl – Collected Works 14, https://doi.org/10.1007/978-94-024-1597-1_11
 208 part two · section one · chapter one

furthermore a universal science. History | was not able to realize this VIII, 3/4
idea, and the index of this circumstance was the persistent current
of skepticism that developed, at times openly, at times in a con-
cealed manner. We followed the course of this development under
5 an unwavering radical critique and made ourselves starkly aware
of this fact: all justifications have their ultimate source and their
unity in the unity of cognizing subjectivity, grasped in transcenden-
tal purity. What was needed, therefore, was a science of primordial
sources, a first philosophy, a science of transcendental subjectivity.
10 From it, all genuine sciences would have to derive the origin of all
their basic concepts and principles and all the other principles of
their method. Precisely because of this commonality in the domain
of their ultimate origins, these sciences of necessity showed them-
selves to be branches of the one, the sole, philosophy. Having thus
15 gained, in the most general terms, a preliminary concept of a tran-
scendental phenomenology and of a genuine philosophy flowing
from it—a purposive idea of the most general kind, and hence one
that had to make itself felt in theories before all others—and having
discovered the necessary purposive idea of all future developments,
20 let us now set about actualizing this idea through our own efforts,
that is, bringing the philosophy corresponding to it into concrete
existence from out of its first beginnings.
The seeds of transcendental philosophy we find historically in
Descartes. Recalling his meditations may aid us in some ways, and
25 particularly in the attempt at a genuine first beginning.1
It is the merit of the philosophical genius that even in his false
theories or in his primitive trains of thought, which seem almost
to lose themselves in trivialities, there lies a higher truth, hidden
and yet perceptible: a truth in statu nascendi, far removed from any
30 proper formulation and grounding but yet, filled with presentiments,
pointing toward the future, while at the same time being quite read-
ily recognizable, for those later-born ones who possess it as a fully
matured truth, as the true germ of the subsequent developments. So
it was with Descartes’ Meditations, and especially with the first two

1 With regard to the following, cf. lectures 9, 10, and 11 from part one, as well as

the corresponding appendices.—Ed.

 introduction 209

in the familiar series. In large part this explains, these presentiment-

filled | depths explain, the enormous impact that these meditations VIII, 4/5
have exerted time and again, although in what is most essential
they found so little following. In itself it was an act of greatness that
5 Descartes denied all the sciences—not even excluding the mathe-
matical ones—a definitive grounding, that he demanded for them a
new method of grounding proceeding from a single absolute source
that was to bestow upon them absolute justification. Through it,
they were to become mere branches of the one universalis sapi-
10 entia, which as such encompasses all genuine cognition, according
to Descartes, and gives it the necessary unity, in virtue, that is, of
the unity of reason, from which after all they must all derive. And
a further act of greatness was the discovery of the seemingly so
trivial Ego Cogito, as well as the relation of the required absolute
15 grounding of cognition back to it—the conviction, that is to say,
that transcendental self-cognition is the primordial source of all
other cognition. We will show that in these most general terms,
Descartes discovered the basic form of the beginning of all truly
scientific philosophy, however much he misunderstood the sense of
20 this beginning and thereby fell short of the true beginning.
What is also worthy of our interest, however, is the style of the
meditation, in which Descartes guides himself and the reader to
the Ego Cogito as the Archimedean point of philosophy and its
method. What Descartes presents as a historical report on personal
25 reflections in which the true method came to him obviously has a
significance that goes beyond him and that must be understood in
this sense. Let us take up the matter here.
Anyone who at all desires to become a philosopher in the high-
est sense must, according to the Platonic and Cartesian idea of a
30 universal science resting on absolute justification, do so originally
through such self-reflections, must do so by following such paths
of rational self-formation and self-cognition. On the other hand,
these self-reflections, beginning in the proper manner and going on
to shape themselves in the proper manner, belong to the systematic
35 content of philosophy itself; the subjective sources from out of which
philosophy acquires an objective shape cannot be separated from
philosophy itself. | Natural cognition, even positive science, can begin VIII, 5/6
by taking a fresh hold of things, striking out on paths of thought and
 210 part two · section one · chapter one

devising methods in naively enacted self-evidence. Before forming

anything in thought, it has objects pregiven to it, has the scientific
domain in question, and before all else it has a world through natu-
ral experience. The philosopher, however, cannot begin by taking a
5 fresh hold of things, since he is not permitted to allow anything to
count as pregiven, since he has and is permitted to have only what
he has given himself in absolute justification. At the outset he has
no objects; for him natural experience, which bountifully provides
him with existing objects, has no automatic legitimacy. At the outset
10 he is not permitted to allow any naively enacted self-evidence, of
whatever experiential mode, to pass through unexamined, though
it itself give rise to no cause for suspicion; nothing may be taken for
granted and accepted in advance. Nothing may count as valid that
has not been absolutely justified.
15 In this way the philosopher, before he has anything at all, any
theoretical substrates whatsoever, sees himself faced with the need
to reflect on how he can come to such a beginning, how he can,
through his own activity, give himself anything that he may be per-
mitted to count as absolutely justified—and that may thereby count
20 as an absolutely first beginning. Standing at the head of it all will
have to be the question as to the sense of this absolute justification,
as to the sense of the philosophical aim. It remains a permanent
question, one that continually keeps itself in action, since this sense
perpetually shapes and differentiates itself anew from out of the first
25 seeds. The philosopher as philosopher, since he initially has nothing
other than himself, must therefore begin by reflecting upon himself
as the one who desires philosophy, desires universal absolute cog-
nition, and by procuring clarity for himself in this regard; he must
entirely cease being a naive cognitive subject engrossed in certain
30 objects as theoretical themes, all the while remaining heedless of
himself.
This reflection is one that originally occurs in the will. Indeed, in
defining himself as philosophical, the subject makes a resolution of
the will directed at his | entire future cognitive life. From that point VIII, 6/7
35 on, he no longer wants to know things in general and in just any
manner at all, no longer wants to know things as he previously has
known them (whether prescientifically or scientifically), but instead
defines himself willingly as one who perpetually desires nothing but
 introduction 211

absolutely justified cognition, and cognition that is systematic and

universal—a philosophy. Out of this reflective will arise reflections
on the sense of this ambition and the possibilities of its realization.
The contents of these latter reflections (which are thus means of
5 realizing the reflective philosophical will) constitute the necessary
first beginning on the path to philosophy. They form the site of the
method, and they carry out the general formation of the method
from whose exercise philosophy itself is subsequently meant to
grow in content—as a system of absolutely justified theories. Only
10 thus does philosophy actually grow as the cognitive edifice that,
step by step, perfectly fulfills the philosophical will—in a limitless
systematic progression.
In this way, philosophy, for reasons of principle, cannot come
into being in naive cognitive activity but only from out of the free
15 self-reflections, or, alternatively, the free self-determinations, of the
knower, only from out of radically reflective clarity about himself
and about what the subject, as philosophical, is actually aiming at,
as well as about the route and the method he must follow thereafter
in realizing his aim. If, accordingly, the philosophizing Ego must
20 become for itself the focus of its own will, if it is to arrive at a phi-
losophy, then it falls to it also, but only later on, to become for itself
its first cognitive theme: it must grasp itself, on the basis of a certain
methodological apperception, as a transcendental or pure Ego and
then find therein the basic field of its theoretical endeavors. “Later
25 on,” I said; for this no longer belongs to the very first beginning but
rather belongs to the content resulting from the meditations, as the
first summit to which they lead.
Let us, however, linger for a moment on the form of the meditat-
ing first beginning, with its resolution of the will reflectively directed
30 at the philosophizing subject. If we consider the habitual form of
life of the beginning philosopher that is instituted through this res-
olution, we see that it can be characterized | as a cognitive life in VIII, 7/8
complete and continuous self-responsibility.
Let us examine, with reference to its formal generality, the sub-
35 jective motivational situation of the subject who is beginning to
philosophize, a situation from out of which he commits himself to
the philosophical life. Initially he is still a naive cognitive subject,
although he is no longer entirely naive insofar as he has become
 212 part two · section one · chapter one

aware of his previous cognitive naiveté and is dissatisfied with it.

He has behind him a stretch of life and thus a stretch of cognitive
life, since after all cognition, even when only in its lower forms,
is embedded in all waking life. In addition to this he has already
5 been a scientifically cognizing subject and as such not only has car-
ried out cognitive accomplishments but also has subjected them to
an evaluative critique and has reformulated them, in purposeful
activity, in accordance with values corresponding to his ends. As
scientific subject he is familiar with the fact that certain judging
10 beliefsa can be formulated, in a quite distinctive manner, as “gen-
uine” cognitions insofar as they do not simply holdb what they hold
but instead what they hold is realized in the cognizing formulat-
ing activity itself, as the intuited truth itself. In the cognition, the
believingc intention has come to fulfillment; in the formulating that
15 achieves its end, the cognizing subject is now aware that the goal
has been reached; in cognizing he intuits the “truth,” which is pre-
cisely the achieved end, the “it itself ” of the judicative believing.
This is a situation that is familiar (if not one that has been made
logically precise or been firmly established) to the philosophizing
20 beginner, or rather to the philosopher in statu nascendi. In contrast
to it there are for him the remaining judicative beliefs, which lack
“self-evidence,” the form of genuine cognition, and merely believe
their states of affairs without having intuited (“grounded,” “made
perspicuous”) them themselves. Familiar to him as well is the fact
25 that every mere judicative belief can be taken up and worked upon,
that one can attempt to provide for it a justifying grounding, that is,
can attempt to convert it into a genuine cognition corresponding to
it, in which the self-given truth becomes the measure of its legiti-
macy, or, alternatively, becomes this legitimacy itself, against which it
30 authenticates itself as correct.And again, he knows that this attempt
often fails and is transformed into its opposite insofar as | a truth VIII, 8/9
comes to light but is one upon which the judicative belief shatters, is
negated, reveals its illegitimacy. It appears obvious to him that every
judgment is either correct or incorrect, that it is either true or false,
35 that, in other words, one of the two eventualities must be borne out;
and obvious, too, that in all this it is not a question of accidental

a Meinungen b meinen c meinende

 introduction 213

occurrences of the present acts of judging and cognizing, but that

truth is rather an abidingly achievable good, a good that, once it
has been achieved by the knower in his self-activity, can then serve
as an abiding acquisition and possession, as the one and identical
5 truth which, as selfsame, can be attained again and again and can
never change into its opposite, into falsehood. What is true, what in
actual, genuine cognition is intuitable as true or as the correctness
of a judgment—this is truth once and for all, and falsehood is once
and for all falsehood.
10 But truth may indeed be called an attainable good. It has a worth,
just as untruth is worthless; as a practical value it becomes the aim
of cognizing striving and cognizing action. As with any other action,
however, cognizing action can attain its goal more or less imper-
fectly; it can fall short of it openly or without being so noted. The
15 cognition can remain at a certain distance from the matter in ques-
tion; it can have an imperfect clarity, one that indeed views but only
pre-views and is not yet fully self-grasping or does not yet achieve
self-giving with respect to all the sense-moments of the belief. In
this way, a new striving is motivated to examine this cognizing action
20 reflectively and to justify it: to refashion it, by way of a reflective
critique of the supposed, the still imperfect, attainment, into an
actually perfect one.
All of this is well known in concreto to the philosophical begin-
ner as scientist (though he may lack the logical insight into the laws
25 governing these matters, which first emerges from general analysis
and description). Indeed, it belongs to the basic character of all
scientific striving and of all the scientific cognition that proceeds
from it. This cognition inherently desires not to be naive but to be
instead a cognition that survives every cognitional critique. What
30 the scientist pronounces he pronounces at all times in the conscious-
ness of being beholden to norms (this at least is what he claims to
do | as a scientist); his pronouncement has already been through VIII, 9/10
the purgatory of critique and has received from it the form of scien-
tifically genuine cognition—precisely, that is, as cognition that has
35 been critically evaluated.
 214 part two · section one · chapter one

Lecture 29: ⟨On the Institution of the Emerging Philosopher’s

Habitual Form of Life⟩

Thus far, the beginning philosopher has adopted the motivations

of the scientist as such; these merely live on in him, since he was,
5 after all, already a scientist previously. Fundamentally, he does not
want to change anything whatsoever about this. As a philosopher,
he wants to be nothing at all but a scientist, though of course a
genuine, a radically genuine scientist. And like any other scientist,
he is motivated by the love of wisdom, after which he is named and
10 which at first is nothing but a scientific love of truth in the manner of
a habitual devotion to the value-realm of truth, which is contained
in the essence of the sphere of judgment. Through this love of truth,
he too, therefore, allows himself to be defined by an abiding life
decision aimed at what is greatest and best in this realm of truth,
15 within the limits of what is practically possible.
And yet there is an essential difference here wherever we look.
Undoubtedly, science and philosophy were originally one and the
same, or rather, the special sciences were only living branches grow-
ing from the trunk of the whole, the one philosophy, as an indivisible
20 living unity. But since then the two have become divided, and divided
by nothing less than the ethos animating their entire working activ-
ity. The division has occurred because that spirit of radicalism has
been lost which, under the title “philosophy,” wanted to go to the
end in that which makes science science: that is, in the episte-
25 mological justification of cognition, and precisely thereby in the
self-justification of the scientist in his entire cognitive accomplish-
ing. The sciences that have made themselves independent, and all
hitherto existing science as a whole, leave the true philosopher,
the scientist kat’ exochen dissatisfied. This is not only because the | VIII, 10/11
30 objective universe, which each and every science desires to embrace
as its theoretical dominion, is, despite its infinitude, still limited,
or because the optimum of truth, namely the system of truth that
each seeks, is likewise limited and is not the full optimum of the
universal unity of truth—but first and foremost because all the sci-
35 ences remain caught up in a half-naiveté and thereby fail to fulfill
their inborn sense as sciences, the sense of being at every moment
beholden to norms. All have things that are pregiven, things that
 introduction 215

are pregiven through cognition; for even that which is ultimately

pregiven, experience, is itself already cognition, albeit cognition of
the lowest level. They have things that are pregiven: this means
that they accept something although they have never before criti-
5 cally examined this pregiving cognition. Likewise, they engage in
methodological cognition, which, to be sure, they have perused with
a certain critical eye, which they have stamped with a critical form;
and yet again not in such a way that they would, in the most radical
reflection, have made this cognizing theoretical accomplishing a
10 theme of its own, considered through to the end. It is precisely from
this that the philosophical yearning for a beginning that is without
presupposition arises—for a new, truly radical cognitive life, a life
rooted in absolute justification that creates science, a life in which
the philosopher can stand before himself, with an absolutely clear
15 conscience, as one who engages in cognizing activity, in which he
can understand and be responsible for the sense and legitimacy of
every cognitive act and of every choosing and deciding that holds
sway in it.
But this absolute radicalism entails, for him who wants to become
20 a philosopher in this most genuine sense, a corresponding absolute
and radical life-decision in which his life becomes a life rooted in
an absolute calling. It is a decision by which the subject commits
himself, and indeed simply as himself—from the innermost center
of his personality—to that in the universal value-realm of cognition
25 that is best in itself, and to a life that is consistently devoted to the
idea of what is best in this sense. Or, as we can also say, it is a decision
in which the subject in a certain sense “absolutely identifies” himself
with what is best in this sense. A correlative expression for this same
central and universal self-determination is to say that the subject
30 who defines himself | as a philosopher chooses the highest form of VIII, 11/12
cognition, or philosophy, as an absolute final aim of his striving life,
as his true “vocation,” in terms of which he has defined himself and
to which he has committed himself once and for all—to which he, as
a practical Ego, has given himself over absolutely. The philosopher,
35 as the subject of such a firm resoluteness, is at all times conscious
of this guiding final aim, of this, his life’s vocation. This is meant of
course in a sense that is readily understood: this final aim lives in
him in a continuously abiding habitual validity, and he can become
 216 part two · section one · chapter one

aware of it at any time, can make self-evident to himself at any time

that this is the abiding purpose of his life, valid once and for all
on the basis of the originally instituted decision and continually
operative as the governing ideal pole of all his cognitive actions.
5 Accordingly, for the philosopher, who is therefore a philoso-
pher only from out of this ideal centering, every deviation from
this final aim of his life is a deviation from himself, a becoming-
unfaithful-to-himself. Likewise, every act of the will that, flowing
from the philosophical life-will, aims at consistent absolute justifi-
10 cation plainly has, simultaneously and correlatively, the character
of a self-justification of the philosopher as such.
However, there is still one important thing concerning the sense
or the style of this decision that we, with our emphasis on absolute-
ness, have characterized only inadequately and ambiguously. We
15 wish to develop this point more clearly.
To accord philosophy, the universalis sapientia, the personal valid-
ity of a final purpose as a life purpose—we do not mean by this
simply choosing a life purpose in general, one like any other. In a
certain sense, wealth, honor, power and glory, for instance, can also
20 take on the character of a personal final purpose and determine the
forms of a so-called professional life.a This, however, would be a pro-
fessional life in which nothing less than a higher callingb announced
itself, one from which the vocationc itself derived a higher mean-
ing, the character of a peculiar ordination, as it plainly does for
25 the philosophical vocation, but also for that of the genuine artist,
the genuine statesman, and so on. Of course, we find general traits,
bound together in the unity of a general spiritual form, recurring in
like manner whenever we speak | in the ordinary or higher sense of VIII, 12/13
a vocation. For instance, anyone who chooses the vocation of a mer-
30 chant, with the intention of going as far as possible in it, of achieving
the greatest possible wealth, power and prestige, also makes an
inner decision—and does so no differently than the philosopher
does—in the form of the “once and for all.” He too has in view an
endless chain of values and purposes that are not merely arranged
35 in a series but that build upon one another, that integrate with and
enhance one another—values and purposes the later sum totals

a Berufsleben b Berufung c Beruf

 introduction 217

of which absorb the earlier ones, thereby in a certain sense pre-

serving them while yet again invalidating them by exceeding them;
furthermore, values which in this endless stepwise building-up of
an escalating progression themselves constitute a value-whole, a
5 gradus ad Parnassum, as it were, which as an endless series of steps
is itself a value and a purpose, one that is also chosen under the title
“vocation.” In every vocation that is chosen freely and in a truly
inward manner there lies, in these forms belonging together correl-
atively, an idea of final validity, of a final purpose, and this entails,
10 for the personal subject as willing subject, an identification with this
purpose or system of purposes; it entails being given over to it from
out of one’s own center, creatively and practically “out of love,” and
a desire to live in it fully, in a distinctive manner, forevermore.
And yet vocation in the ordinary sense and vocation from a call-
15 ing are worlds apart. Truly—worlds apart. For the home ground of
genuine vocation is the topos ouranios of the absolute idea, of abso-
lute or pure value in contrast to merely supposed value, whether
or not the latter might also happen to contain hidden within it
something genuine (and yet precisely not the purity of perfection).
20 On the other hand, the home ground of a calling is the Ego itself,
which not only evaluates in general but which, amid all one-sided
finitizations and obfuscations, intends the pure and genuine val-
ues themselves, anticipatively and prefiguratively, dedicates itself
to them lovingly, becomes one with them in a creative realization.
25 Purity itself, however, resembles a mathematical limit. It is the limit
idea lying in infinity—at least if it is true that every purity already
intuited in itself still lies at a distance from the Ego, that it carries
with it, either in itself or in its contextual horizons, components that
are unfulfilled, into which the lover of ideas can and must be drawn.
30 In this way there exists in every realm of values | something pure, VIII, 13/14
something valuable in itself, the pure kalon as idea; in the case of
the cognitive value realm this is pure truth, which, in the systematic,
creative formation of truths, perpetually elevates itself in theories.
With this stepwise elevating formation, the truths produced at the
35 lowest levels are in a certain sense abidingly preserved values, and
yet at the same time they are absorbed into the higher value lev-
els and degraded to the status of mere primitive values that have
been transcended. If we then observe the infinite progression of the
 218 part two · section one · chapter one

theory itself and the graduated sequential process of truth creation

carried out in it, this progression presents itself in turn, in its infinity
and unity, as a pure value and as a value that is superior to all these
stages, as the totality of the individual value formations and value
5 progressions, which does not itself change and progress: and hence
as an absolute and at the same time enduring value. Plainly, what
is highest and ultimate here would be the infinite totality of pure
truths as such, and among them of grounded theories—a totality
that would plainly encompass every conceivable theorizing pro-
10 gression as well, those flowing from any truths whatever as starting
points.
Thus we have here, in the universe of theoretically intercon-
nected truths, a distinct infinite realm of pure beauty, revealing itself
in pure seeing but actually revealing itself not in a passive looking-
15 on and taking-hold, but in a loving, creative activity in which what is
pure and beautiful in itself, as the fulfillment of anticipating inten-
tions, actualizes itself as what it is in itself and then is intuited as the
final aim, awoken in creative self-activity, at which the Ego itself
has arrived. But every final aim is only a relative telos; again and
20 again it is driven on to disclose new horizons lying in new direc-
tions, to disclose their still-concealed anticipations. What is thereby
actualized is the enduring guiding idea (or the enduring absolute
value) of the infinite progression in the relative and finite form of
the present movement of cognition, with its cognitive acts that fulfill
25 its yearning, though only relatively.
Beauty is loved. But love is without end. It is love only in the
infinity of loving, and it permanently bears within itself as correlate
the infinity of the pure | value itself. It is, as the creative Ego’s love VIII, 14/15
into infinity, a yearning for the beautiful; when inhibited by a lack
30 of freedom it is cursed, and it becomes blessed in freely flowing,
self-active fulfillment, in the constant realization of beauty itself—
anticipated, then prefigured, and finally self-formed, albeit always
merely relatively, in a way that is merely finitely limited.1

1 Husserl remarks on the margin of this and the following passage: “insufficient.”

Cf. Appendix 10, pp. 506ff.—Ed.

 introduction 219

Now, however, we must take note of the following. It is one thing

to be lovingly open to pure beauty and already to embrace a world
of beauty prefiguratively—and another to be given over completely
to such a world. Again, it is one thing to be given over to it from
5 time to time, to realize it from time to time in pure joy, creatively
configuring or reconfiguring it and in just this way elevating oneself
in self-purification—and another to dedicate oneself completely
and totally to the infinities of such a world of value as a world of
possible creative formations; to pour oneself, as it were, into these
10 infinities; to want and to need to appropriate for oneself, through
one’s ownmost act, the infinite expanses of beauty in an endless
progression, and to do so in an infinite, unconditional, absolute love.
If the love of pure beauty in any particular sphere of beauty
has once been awoken, then in general the love of beauty in other
15 spheres can and will be activated as well, provided that the prereq-
uisites of an understanding have at all been met. But the lover is not
able to commit himself, in a truly practical sense, to every realm of
value in the same way, nor can he commit himself to all concurrently.
Each is a world, an infinite totality in itself. The commitment to one
20 of them, as it passes over into loving acts of realization, inhibits
the very same kind of realization for another—and hence also the
possibility of an unconditional commitment to it. But is the choice
here, the unconditional decision, a matter of accident? Bringing
to mind the word “calling” gives us the answer. I may intuit vari-
25 ous worlds of pure beauty in loving valuation; I may even accept
them equally as beauties as far as their value in itself is concerned;
and yet I will be able to say, and will have to say: For me, as the
one who I am, these worlds of beauty | cannot be equally valid; VIII, 15/16
I can and must commit myself, as the one I am, to this one. Not,
30 that is, simply because in general I have to commit to one. As a
rational being, I must commit myself practically, and then I can
commit only to one beautiful thing, inasmuch as in comparison to
everything that is beautiful in the pure sense, all other, formerly so
passionately desired values (as merely supposed) become absolute
35 practical nullities; and this is not merely because I am simply not
able to do everything all at once and in my acting must give the
preference to some one or other of the value-worlds, but because
this one is the one for which I have a special and unconditional
 220 part two · section one · chapter one

affinity; or, alternatively, because I see that it is not the case that
all beautiful things, though they be of equal value when considered
in themselves, for that reason already must be practically equal for
me, and see that here, in the present case, they cannot be, insofar as
5 a personal valuation, rooted in my innermost inwardness, is suited
to the one value-sphere, marking it as an absolute value for me.
Thus, this one world of beauty—so I must say to myself—is the
one to which I belong from the innermost center of my personality,
and which for its part belongs to me as my own, as that which calls
10 me, in an entirely personal way, and as that for which I am called.
I, as who I am, cannot separate myself from this realm of beauty
(or, speaking practically, from this realm of the good in the pure
sense); to realize it is my task; here I find the realm of my vocational
obligations. And if I follow this calling, what am I doing but losing
15 myself, myself as a finite, as a sensible, inauthentic, untrue Ego, in
order to gain myself, my genuine and true, my infinite Ego, purified
of all that is earthly? Living thus—having a presentiment of the
eternal in the earthly, of the pure in the impure, of the infinite in
the finite, and realizing it as pure beauty in an unwearying act of
20 love—I gain not merely “happiness” but “bliss,” that is to say, that
pure satisfaction in which alone I am satisfied; and in just this way
I realize myself as the only one whom I can call myself in spirit and
in truth.
Under the form of generality we of course also had in mind as
25 included the special case that is in question for us here. We spoke
generally of him who committed himself on the basis of a calling
and had in mind particularly him who committed himself to phi-
losophy, the true | philosopher who is only true when he follows VIII, 16/17
a call, the call that sounds out to him from the idea of a sapientia
30 universalis and demands of him absolute devotion. Only he is a
philosopher who consecrates himself to philosophy, just as it is only
he who consecrates himself entirely to art who is the artist. To be
interested in philosophy, to ponder upon questions of truth from
time to time and even to work on them continually: this is not yet
35 to be a philosopher, just as to dabble in painting and modeling,
even for one’s entire life, is not yet to be an artist. What is lacking in
such cases is the radicalism of the will to finality, of the will that has
in view the infinity of the pure idea and the infinities of an entire
 introduction 221

world of ideas, and that can only satisfy itself in living toward the
eternal poles—in which living-toward, and by living fully in creative
activity, it realizes itself as eternal Ego.

Lecture 30: ⟨The Pure Cultural Attitude as Such and the Original
5 Institution of a Philosophical Radicalism⟩

In the last lecture, we considered the pure domains of value

as domains of a creative realization (poiesis) and drew a parallel
between the domain of cognition and other pure value-domains. In
doing so we treated philosophy, the universal and absolute science,
10 or the science that strives to realize the totality of cognitive values
in their final and purest perfection, as being on equal footing with
the other ideal forms of pure culture, for instance with those of the
visual arts. Everywhere the realization of the particular pure and
genuine values demanded of the creative subject that radicalism
15 of attitude which can never be satisfied in the finite, the incom-
plete, the imperfect, but which rather strives toward the eternal
poles of the idea. On the other hand, the situation in philosophy
and science is a significantly different one than in art and other
cultural areas. Both, science as well as art, are universal concepts,
20 the one encompassing the totality of scientific formations, the other
encompassing the totality of artistic formations. But philosophy,
as universal science, desires to make possible, or even to achieve,
a purposive realization for the totality | of actual and possible sci- VIII, 17/18
entific formations, and already every special science has as a focus
25 of its will’s attention the specialized totality of truths of its infinite,
even if limited, domain. That is to say: the philosopher is guided not
only by that infinity of the one idea that underlies the individual
work as the idea of its pure completion, but also by the infinity of
the totality of such completed formations. Not merely objectively
30 but on the basis of one’s own conscious intention—this is at least
the opinion of every researcher—the various individually achieved
cognitions and theories each realize a new piece of the universal
realm of truth, toward the universal conquering of which the scien-
tific will is directed. In other cultural domains, there is of course no
35 talk of any such things, although we are here disregarding the ques-
 222 part two · section one · chapter one

tion of whether one could not also imagine possibilities in relation

to them, too, of arousing in mankind practical intentions that are
universally directed and thereby of grounding higher-level cultural
formations that in themselves are oriented toward universality. At
5 any rate, art, conceived as pure and genuine art, is for us not a title
of a universal artistic will aimed at the totality and at the particular
subtotality (to be demarcated in some way) of actual and possible
artistic formations.
Something else belongs here, however, that further differentiates
10 the distinctive sense of philosophy from that of all other forms of
pure culture. Pure culture by no means excludes a certain naiveté,
and indeed it arises everywhere and remains everywhere—outside
philosophy—in this naiveté, however much, incidentally, reflective
self-criticism and criticism of the relevant level of creatively formed
15 work belongs, under the radicalism of the idea, to every pure culture,
and precisely thereby also belongs to positive science, which in this
respect is really to be regarded as being on the same footing with all
other forms of culture. Philosophy, however, rises above this entire
level; it parts ways fundamentally with all naiveté. In this there is
20 already contained the fact that its radicalism is essentially different
from that belonging to every other cultural attitude. Thus, this gen-
eral radicalism, which strains after the intuited and beloved pure
values in unconditional devotion, is not yet philosophical radicalism.
Connected with this as well is the fact that the type of | grounding VIII, 18/19
25 of that life-decision which makes one a philosopher is essentially
different from that which pertains to the artist or scientist.
It must be said, first of all, that the objection that the philosopher
would like to bring against the dogmatism of positive science by
no means must affect the ideality of the scientific attitude. Even
30 if modern positive science stands all too firmly under the princi-
ple of Baconian utilitarianism—following the motto scientia est
potentia—we may not rightfully refuse to credit scientists, generally
and without further ado, with the attitude of pure love for their
realm of scientific truth; and in the good and the best among them,
35 the spirit of research arising from out of a genuine calling is by no
means lacking. Here, however, this love, and the personal life deci-
sion following it, can arise without being noted, and precisely the
same can happen in other spheres of pure culture, as for example in
 introduction 223

art. A pure love of art can be awoken in someone early on, already
in youth, and can become a practical devotion, perhaps becoming
specialized in the practice of landscape painting; and in this way the
person may blunder into this vocation without taking special note
5 of it, without, so to speak, a solemn decision. The explicit choice
of a vocation, which may occur later, then has the character of a
mere confirmation, and at the same time of an explicit forming of a
habitual will to life and action that had already arisen naturally. The
same can happen in relation to science, and this is not an infrequent
10 occurrence in cases where talent develops early.
Things are entirely different with the philosopher. He necessarily
requires a decision of his own that creates him, for the first time and
originally, as a philosopher—a primal instituting, so to speak, that is
his original self-creation. No one can blunder into philosophy.
15 This is because a “certain naiveté” stemming from the love of
knowledge and the creation of knowledge necessarily comes at the
beginning and is accompanied by an incompleteness that is hidden
to it, one at best dimly felt, but not understood. This incomplete-
ness is first revealed by skepticism, and this entails that it comes to
20 light as what it is only when the cognitive subject begins to direct
his attention to | the relation of the objects of cognition and the VIII, 19/20
cognized truths to the one who cognizes, and then falls into the
familiar so-called epistemological difficulties. In the end he must
convince himself that each and every kind of cognition is affected by
25 these difficulties, that no cognitive value is to be put forth in naive
absoluteness and held to be absolute in a naive attitude, precisely
because each one has its inseverable relation back to the subject of
cognition and its cognizing formational activity. He must acknowl-
edge that, if a pure cognitive value is to be acquired and endorsed
30 here at all, it must be conceived and understood in this correlation
with the cognizing activity. It becomes ever clearer to him that noth-
ing can be achieved with occasional reflections and amalgams of
naiveté and reflection, that from them, rather, only countersense
results. It becomes clear that merely logical critique, such as is prac-
35 ticed by the scientist himself and such as is in turn made formal only
by dogmatic logic, cannot help here, precisely because all logical
forms, and logic itself, are accompanied by the very same dimen-
sions of unintelligibility. Only in this way does the necessity for a
 224 part two · section one · chapter one

new, a universal and absolute radicalism arise, one that attacks all
naiveté fundamentally and that wants, by overcoming it, to attain
final truth—and only this is the true and actual truth—and further-
more wants to attain it in the spirit of universality. Thus arises the
5 will to a beginning and to a systematic advance of a completely
novel, all-encompassing, thoroughgoingly transcendental science, a
science that no longer contains any skeptical abysses but in which,
rather, everything is completely bright and clear and secure.
Before Plato there stood the skeptical Sophists, and in opposition
10 to them he aspired, with a new radicalism, to a new science. Skepti-
cism accompanies and admonishes the whole of the philosophy and
science that follow, the ancient as well as the medieval, perpetually
exhorting them to a radicalism of the ultimate, which alone can
overcome skepticism and make absolute science possible. Skeptical
15 nominalism extends into the modern period; Platonism, renewed
and strengthened in the Renaissance, is opposed by it, as well as by
the ancient skepticisms and empiricisms which are revived at the
same time. | In Descartes there arises anew and with primal power VIII, 21/21
the will to an absolutely radical grounding of science, defining the
20 modern age. There is now the idea of philosophy as a definitively
valid science possessing nothing in advance that it has not given to
itself absolutely. And yet British empiricism comes along, and lives
on until the present day, as an open or veiled skepticism. Before us all
there stands Hume, and the positivism emanating from him. Before
25 us all there stands modern, self-subsistent science, with its scientific
ideal that is originally—and essentially still today—derived from
mathematics, although this same archetypal mathematics exhausts
itself in vain efforts to bring the kind of clarity to the basic elements
of its method, its elementary concepts, propositions, and inferential
30 principles, that could allow it finally to make good on its reputation
for exemplary precision. All of this stands before us, the ones who,
in understanding the insufficiency, indeed the hopelessness, of all
such efforts, desire a philosophy. Thus the idea of philosophy itself
entails a kind of final validity and a kind of radicalism of final valid-
35 ity that cannot grow in a natural and unremarked manner out of any
naturally naive love of knowledge or out of any love of science that
is still naive, such as reigns in the positive sciences. What this idea
presupposes in the cognitive subject, in order for it to emerge as a
 introduction 225

guiding purposive idea, is nothing less than a kind of collapse of all

naive cognitive and scientific values, namely, through the realization
that all previous science, no matter how highly valued, suffers from
incurable imperfections—incurable so long as this science remains
5 in its type—and that therefore all such “positive” science must be
put in question, must at the outset be put in a certain way into sus-
pense; that, therefore, a completely new beginning and a completely
novel science are necessary—if science, science in the full sense of
the term, is to be possible at all. Yet whether it is possible—even
10 this cannot really be assumed but rather must be put in question at
the beginning.
The beginning philosopher stands, therefore, in this unique cir-
cumstance, | and not merely by virtue of an accidental historical VIII, 21/22
factuality. For even idealiter it is clear that the idea of an absolute
15 and radically grounded science must draw its sense from such a cir-
cumstance, into which, therefore, the beginning philosopher would
have to be placed. Otherwise, despite all his pure love of knowl-
edge, he falls unavoidably into cognitive naiveté, and no matter
how the subsequent developments might in fact go, with regard to
20 their outcomes they would have to maintain their general form:
they would have to place the knowers before the transcendental
abysses of cognition and entangle them in the skeptical snares and
enigmas with which the classical situation for the beginning of a
genuine philosophy would be produced.
25 As regards this situation, therefore, what is required is an individ-
ual, momentous life-decision, the decision to take on a hazardous
venture and to risk one’s life for it—the venture of seeking truth and
science with the radicalism of the ultimate, or, rather, of attempt-
ing such a science, from out of oneself and in association with
30 like-minded others: a science that grows out of an ultimate good
conscience, which alone is able, thenceforth, to satisfy the pure love
of knowledge definitively. It must be a science that creates perfect
clarity on every possible side, one which therefore does not content
itself with the naive satisfaction that comes from the fulfillment of
35 straightforward cognitive intentions but which rather in addition,
and above all, establishes transcendental clarity, through which, so to
speak, the transcendental ghosts and cobwebs—those of skepticism
on the one hand and those of dogmatic metaphysics on the other—
 226 part two · section one · chapter one

are chased away. This occurs, however, precisely when all scientific
accomplishments are regarded in the full concrete nexus of accom-
plishing subjectivity and are never studied unless accompanied by a
concomitant study of this correlation.
5 If we conceive of the philosopher as beginning in his absolute
situation and after having made the original decision to do justice to
it as a philosopher, then the necessarily first task is to set in motion
meditations on a possible method, in the progress of which the empty
generality of the philosophical idea of a beginning must become
10 an ever more concretely fulfilled idea, and the concrete sense of
philosophy must reveal itself ever more completely. And the same
will | have to hold for the method in respect of the elements and VIII, 22/23
connections that become determined with ever greater richness.
Having come this far, we could at once enter into the medita-
15 tions themselves and begin with what for the beginner is the first
philosophical act, one that follows as an absolute demand in pure
consequence of his philosophical will: namely, with the universal
overthrow of all previous convictions, however obtained—that is,
with that overthrow which Descartes demanded, “once in life,” of
20 all those qui serie student ad bonam mentem,1 which plainly refers
to that absolutely good cognitive conscience, that absolute self-
justification, of the philosopher.
But before we begin with this, I would like to conclude this intro-
duction with a not unimportant consideration which is intended
25 to show you in brief that philosophy—however much it may be
related to the universal realm of mere cognitive values, alongside
which, indeed, there exist other value categories and accordingly
other forms of pure culture—carries within itself a significance that
spans all pure culture and, precisely thereby and correlatively, a
30 significance for rational humanity as a whole and every universal
rational humanity, back to which culture is related. In speaking of
this universal significance, however, we are thinking of it not in
the sense of a mere historical fact, but in the sense of an essential
necessity binding together science and culture.

1 An allusion to Descartes’ Regulae Ad Directionem Ingenii (Regula VIII, 2c). The

original phrase reads “qui serio student ad bonam mentem” (“who earnestly strives
after good sense”).—Trans.
 introduction 227

If we take cognition in its full extent by taking together what

is rational and irrational, unintuitive and intuitive, and so on, then
it encompasses the entire sphere of judgment, the predicative and
prepredicative spheres, every kind of Ego-act of belief, that some-
5 thing exists and in such-and-such a way, and all the modalities of
belief (surmising, taking-to-be-possible, and so on). Despite this
diversity of special forms of cognizing, or judging in the widest
sense, many other species of Ego-act remain left over, for instance,
every kind of loving and hating, of liking or disliking, of wishing,
10 desiring, willing. On the other hand, these Ego-functions do not all
simply lie next to one another but rather interpenetrate. Indeed,
if we are speaking of acts of cognition in the pregnant sense, for
example of scientific cognition, it is clear that each such act is not
simply an act of judgment, but that here, rather, a striving and will-
15 ing | tendency runs through an at first opaque act of judgment, a VIII, 23/24
tendency that finally terminates in a corresponding perspicuous
judgment, the cognizing judgment in the pregnant sense, and that,
for the will, gives its content the character of attained truth. Every-
where, therefore, judging and willing, and even evaluating, permeate
20 one another, since the one who is directed in a practical way toward
the truth positively values truth, the correlate of insight, and thus
takes it as an aim of his will. Let us consider yet another example,
that of a pure evaluation of liking, such as the delight in a flower.
It stands before our eyes in perception, and this means that it gives
25 itself in the perceptual belief as immediately existing with these
and those factual characteristics. But from out of the liking itself
there comes something else which is ascribable to the perceived
flower, over and above the content of the characteristics delivered
through perception: from there it takes on a content, namely the
30 character of “charming,”“beautiful,”“lovely,” and the like.We easily
pass from the attitude of liking, of the Ego’s pure turning-toward
in the heart,a to the judging attitude, in which the “beautiful,” the
“charming,” first is grasped in an experiencing belief and then, as
in the use of these words, is predicated. All of these predicates,
35 therefore, have their origin in the heart prepredicatively and prior
to the grasping experience, just as other predicates, those of the

a Gemüt
 228 part two · section one · chapter one

good and bad, of the useful, the advantageous or the harmful, have
their source in the will that is conjoined to the evaluating heart.
It is the same if we look around us at the various realms of cul-
ture; culture encompasses formations of praxis, which are grasped
5 as such through an understanding, following along behind, of the
corresponding acts of the heart and will: of will-intentions, such as
those running through aesthetic feeling-intentions, that motivate a
striving and acting aiming at an objective realization of the aesthetic
formations in question. And what is thus understood can become
10 the object of an experiencing grasping and of predicative deter-
mination and even of a scientific problematic—in which case the
aesthetic and practical attitude transforms itself into a cognizing
one. Only when we deliberately exclude, voluntarily and abstrac-
tively, all predicates the source of whose sense lies in the heart and
15 will, as the natural researcher does, do we obtain sciences of pure
cognition. In | these sciences—that is, in the natural sciences—the VIII, 24/25
heart and the will do contribute an influence, but only in the form of
the will to cognition or, alternatively, of valuing-truth-as-cognitive-
aim, but not in the sense that the heart and the will would be the
20 source of the objective predicates’ sense, as in the case of predicates
of beauty and so on. All cultural sciences in the specific sense of
sciences of cultural formations have in their thematic domain not
mere nature with predicates of mere nature, but rather precisely
those predicates stemming from the heart, that is, the ones that
25 point back to the subject creating formations in evaluating and
willing.
Here the universality of the encompassing by the realm of cog-
nition of all the realms of accomplishment stemming from feeling
and willing subjectivity clearly comes to the fore, as, to be sure,
30 does, correlatively, a similar encompassing through which the valu-
ing heart and the will in its striving and acting reach across the
entirety of subjectivity and all its intentional functions. What this
means for science, however, is that in it, as the objectivation of cog-
nizing reason, all valuing and practical reason are mirrored and
35 co-objectivated as well; or that in the cognitive forms of theoreti-
cal truth, all other truth—for instance, every value-truth (what we
call true and genuine values) and practical truth—articulates itself,
determines itself, in predicative forms, and also takes on grounding
 introduction 229

forms appropriate to cognition. It is the heart that values, purely

in itself, and the acting will that, purely in itself or as such, forms
the beautiful. The truth, the genuineness of value and then of the
work, manifests itself originally in a naive fashion, again in the heart,
5 in pure satisfaction, just as the practical realization of the beauti-
ful manifests itself in the founded satisfaction of attainment. But
responsibility is taken for the genuineness of value and the truth of
attainment in cognition, which, in the attitude of judging and in its
logical forms, makes predications about what is valuable and what is
10 worthless, and which perspicuously relates the value-intuition that
happens to be on hand back to value-norms that can generally be
grasped perspicuously, thereby attaining a higher responsibility as
the responsibility of cognition.The highest and ultimate responsibil-
ity, however, arises in cognition from the transcendental orientation
15 toward the ultimately constitutive achievements of the heart and
will. | VIII, 25/26
Through this consideration it also becomes clear that a univer-
sal philosophy, a philosophy concerned with science as such, if it
truly aspires to full universality, that is, keeps a steady eye on the
20 entire transcendental problematic as well as the possible worlds
of cognition as a whole, is not some “mere” epistemology, some
“mere” theory of science, one which, under the title “possible cog-
nition and science,” deals with something merely restricted or with
something logically or noetically general. Instead, whatever may
25 play out between subjectivity and objectivity in the way of essential
generalities and concrete yet still essential particularities, whatever
types and formations of rationality, whatever essential forms of
social subjectivity and whatever correlative forms of the cultural
formations and cultural systems made possible by and in them—
30 they all fall within the bounds of a full philosophy. And if, in all this,
pure questions regarding cognition stand ahead of everything else,
this is only because the natural path, of radical and transcendental
philosophy as of logic, starts out from something with the highest
generality and from there passes over to the fulfilled particularities.
35 The highest generality of science is of course a form that is not
yet able to prejudge with respect to fundamental particularities of
being—in the formal and most general sense of being in the sense
of truth—and thus is not yet acquainted with thematic distinctions
230 part two · section one · chapter one

such as that between mere fact (which leaves aside every type of
normative predicate), value, and practical ought-to-be; or, within
the factual, differences such as that between mere nature and spirit
(personalities, personal products, that is, culture), and so on.
 ⟨Chapter Two VIII, 26
The Idea of Apodictic Evidence and
the Problematic of the Beginning⟩

Lecture 31: ⟨Natural and Transcendental, Apodictic and Adequate

5 Evidence⟩

We stand before the great question of the beginning. We are

now nascent philosophers in the absolute situation. Behind us lies | VIII, 26/27
our previous scientific life with all its cognitive products, heretofore
so satisfactory to us: with, that is, the truths, theories, and sciences
10 that we had previously deemed absolute. They no longer suffice for
us. We have awoken from the naiveté of the positive grounding of
truth; we have felt the sting of skepticism painfully enough. Through
it we have learned to direct our gaze at that cognizing subjectivity
from whose conscious achievements, from whose pretheoretical
15 passivity and theoretical activity, all merely supposed being as well
as that which is grounded as true, all merely supposed theory but
also that which shows itself to be objective truth, arise subjectively.
We have already become aware that a perfect cognition of what the
world is and what true theory determines for it cannot be attained
20 without studying the transcendental subjectivity in which world
and world-theory are constituted in a transcendental–subjective
manner. Every positive science is, accordingly, burdened by an
abstract one-sidedness inasmuch as in it, the transcendental life
and achievement of the experiencing, thinking, investigating, and
25 grounding consciousness remains anonymous, unseen, untheorized,
and uncomprehended.
We have already noted that while a group of previously existing
sciences—psychology and the biological, sociological, and cultural
disciplines intertwined with it—have also made subjectivity and its
30 cognitive activity their theme, these sciences, too, are “positive” or
“dogmatic.” In other words, they, too, in their entire methodological
procedure, set about their task with that naiveté in which the act
of cognition as the originating function (the granting of sense, the

© Springer Nature B.V. 2019

S. Luft, T. M. Naberhaus (translators), First Philosophy, Husserliana: Edmund
Husserl – Collected Works 14, https://doi.org/10.1007/978-94-024-1597-1_12
 232 part two · section one · chapter two

grounding of being) of cognized objects fails to receive its proper

theoretical treatment.This holds for the animal and human, the indi-
vidual and societal subjectivities in these sciences—the sciences of
personal subjects and subject-formations as worldly objectivities—
5 as well as for their subjective products in the world (embodied
spirituality, culture), and indeed for these latter understood as pre-
theoretical and theoretical formations of the cognitive functions
corresponding to them (as categories of mundanized spirituality). | VIII, 27/28
All the sciences, therefore, entered into the circle of our investi-
10 gations, and it became apparent that a failure of a generally uniform
type had emerged: not only that this failure was one pertaining
to the de facto sciences—as if it were an imperfection afflicting
them accidentally—but also that this imperfection was owing to
something essential in them, to their fundamental methodological
15 character, so that in advance it would have to be inherent in any
science that was to be newly grounded by this same method. It was
thus clear that no conceivable refinement of these sciences remain-
ing within the confines of their methodological type could ever do
anything to change this.
20 In saying this we have already carried out an all-encompassing
and in a certain sense radical critique of science: a critique of the
entire course of the history of philosophy (which encompasses as
well the history of all the sciences and the historical origin of the idea
of positive science itself) and of the sciences in their current form—
25 with their hopeless philosophical addenda. But this critique of the
philosophical and scientific naiveté that has been handed down,
and at the same time of the attempts at overcoming it, perpetually
stunted as they were by half-measures, ambiguity, and inconsistency,
was for us only a necessary first part of our meditations de prima
30 philosophia. Its achievement was nothing other, and could be noth-
ing other, than to make palpable to the most painful degree the
fundamental inadequacy of positive science and the fundamental
impossibility of any philosophy grounded in the positivist spirit that
would be a science directed at the absolute sense of the world and
35 everything that can be cognized whatsoever. Furthermore, it granted
us a foretaste of a new kind of science and philosophy by turning
our gaze toward that which is radical in all cognitive achievements,
toward the subjectivity that fashions sense and valid sense, as well as
 the idea of apodictic evidence 233

toward the dark correlations between cognizing achievement, cog-

nitive sense, and cognized being. Indeed, even more: being pointed
back to “transcendental” subjectivity as the region of origin for
all rationality and for every rational formation, that is, for all the
5 sciences together, had to give a new sense and a new strength, as it
had already done for Descartes, | to the ancient idea of philosophy VIII, 28/29
as universal and absolutely grounded science, as a science that is
clarified on the basis of ultimate cognitive sources and that thereby
justifies itself absolutely.
10 But it was precisely this that created the motivation, the absolute
situation. For one could not let the matter rest with the despair of
the possibility of a genuine science in the ultimate sense modeled
on all those sciences already actively carrying out their work. This
despair of the final validity of their positive achievements entailed
15 no skeptical despair of the possibility of genuine science per se. On
the contrary, the critique of all types of skepticism, whose motiva-
tional sources themselves lie, and necessarily so, in the inadequacy
of all cognitive positivity, became for us a primary means of grasping
in anticipation what was lacking there: the theoretical exposition
20 and systematic investigation of the ground of unity for all cognition
and especially for all science—that is, of transcendental subjectivity,
in whose cognitively achieving life all cognitive unities have their
source.
It is just this that, in the end, constitutes the net result of all the
25 foregoing reflections: the idea of a universal science of that which
grounds primordially, of that which in the strictest sense is the origi-
nal source for the sense-giving and ontic validity of all possibly true
being and of every possible science; and of a universal philosophy
as a universal and absolute science, a science that generates through
30 its own activity all possible sciences from out of this original and
concretely unitary source, that allows them to rise up in an absolute
comprehensibility of their absolutely defensible authority, and that
embraces them all as special branches.
In this way we obtain the supreme guiding purposive idea of all
35 our cognitive efforts. Here this idea, as it has grown up for us in
evident motivation, by no means already has the value of an explicit
guiding idea for this science of and from the original source. In other
words, here at the beginning we do not yet have at our command
 234 part two · section one · chapter two

a clear and distinct primordial image of a philosophy, but only the

formal–general methodological guiding thought that under this title
a science is necessary, one which, as an “archeology” truly deserving
of the name, is to investigate systematically that which comprises
5 within itself this ultimately original source and every origin of being
and truth, and which subsequently is to teach us how, from out
of this | primordial source of all belief and validity, any cognition VIII, 29/30
whatsoever can be brought into supreme and final rational form,
that of absolute founding and absolute justification, that of the last
10 conceivable clarification of sense and execution of authority—into a
form, that is, in which it can be originally secured with an absolutely
clear conscience as finished, as not only valid but “finally valid”a
so that it can thenceforth be set aside as settled once and for all.
Such cognition is thereby incorporated into the circle of our stable
15 cognitive possessions, which as such can at any time be reactivated
in their most original form and can be absolutely affirmed in their
necessarily invariable finality: affirmed, that is, not only on the basis
of the naive clarity that is commonly called “evidence” (natural
evidence, evidence of positivity), but on the basis of the higher-level
20 evidence of the transcendental clarity of origin, in which the origin of
our cognitive achievement, hidden in the evidence of positivity, with
its motivational horizon determining and delimiting its primordial
legitimacy, is exposed and hence understood from its origins.
As nascent philosophers we resolve upon this idea of philosophy
25 practically, and draw from this resolution the practical consequences.
That is to say, we attempt to unfold that which this philosophy holds
within itself as intention and which it points toward as indeterminate
demand, thereby initiating the intended science itself as well as the
subsequent development of its realizing formational process. Only
30 in this way can we have it itself and hence know what we actually
had in mind, where we were trying to go, or what it really is itself:
this universal science in “absolute justification” that we seek, which
is supposed to be ultimately valid inasmuch as only it establishes
a cognition of every true being whatever that is finally valid in the
35 true sense.

a “endgültige”
 the idea of apodictic evidence 235

Once we begin to enrich the first predelineation of our philo-

sophical guiding idea by unfolding its meaning, we notice, already in
the distinction between natural and transcendental evidence briefly
indicated above, that this science, as “universal science based on
5 absolute justification,” bears within itself several sense-components
that, in this terminological | ambiguity, in our talk of the universal VIII, 30/31
and absolute justification of cognition, do not clearly come into
relief.1
The term “absolute” refers, on the one hand, to the unitary source
10 of all cognition whatsoever, to transcendental subjectivity, with
which, admittedly, we have to this point become familiar only as a
distant idea. On the other hand, the expression “absolute” justifi-
cation is supposed to denote a giving of account that is altogether
complete, one that tolerates not the slightest lack of “clarity and
15 distinctness,” of evidence, of intuitive understanding—nothing that
could becloud one’s certainty in the least, nothing that could there-
after call one’s cognitive results into question or cast doubt upon
them. My cognition is supposed to be “finally valid,” saving me from
ever again having to surrender what is certain for me by reason of
20 my being able to see in retrospect that what I believed with certainty
is not so or is not as I believed it to be but is rather something else,
something that annuls my belief. But my cognition is also supposed
to be evident in every respect, from every perspective: including
from each of the possible perspectives that are not now or not nor-
25 mally my current ones. What is cognized is not supposed to have
essential determinations belonging to it that lie outside the regard
of my otherwise perfect evidence and that, owing to their being
unknown, entail captious ambiguities, riddles, and doubts.
This double-sidedness of absolute justification is, however, more
30 deeply rooted, since, as quickly becomes apparent, each and every
instance of evidence that is not yet tied back to absolute subjectivity,
even if it be as perfect as mathematical evidence, necessarily has its
possibly questionable, puzzling, and doubtful aspects, which, though

1 Husserl notes in the margin of the preceding passage: “Work out anew and

shorten significantly”; cf. Appendix 10, pp. 506 ff., cf. Appendix 12, pp. 528 ff., which
can also be viewed as a variant from p. 231, l. 6 up to here. But also compare from here
up to the end of the lecture Husserl’s critical note, cf. Appendix 10, pp. 506 ff.—Ed.
 236 part two · section one · chapter two

they do not alter the singular content of the evidence from the orig-
inal perspective and do not annul this evidence in its “positivity,” do
nevertheless signify an imperfection with regard to cognition that
cannot be tolerated. With this we for the first time fully understand
5 the | distinction we encountered earlier between deficiencies of VIII, 31/32
evidence that leave open the possibility of an annulment of cog-
nition and those that do not do this but instead denote something
missing from what is precisely a one-sided instance of evidence and
from our equally one-sided cognition itself (while denoting at the
10 same time unseen abysses for a possible and perhaps quite perilous
declension from the natural directions of cognition).This distinction
was also directly intended to account for the deficiencies in all those
instances of evidence that founder when it comes to the transcen-
dental, of all merely natural–naive evidence, which we above also
15 called the evidence of positivity.
At any rate, we must constantly keep both of these in mind
in our search for a true beginning; on the other hand, we must
preface this search with the most general principle of justification,
under which every cognition stands—that which is one-sided in its
20 naive positivity as much as the reflective–transcendental kind—and
which articulates the demand for genuine grounding, grounding on
the basis of pure evidence. We as beginning philosophers, willingly
directed toward the idea of universal cognition based on absolute
justification, desire to follow, and to do so in the most rigorous gener-
25 ality of the will, the principle of pure “evidence.”This we understand
in the following way.
We wish to accept nothing as cognized in the finally valid sense,
that is, to accept nothing as existing and existing in such-and-such a
way and in any particular mode of being, that does not itself stand
30 before our eyes, grasped by us in itself precisely in the manner in
which it is meant and posited in our cognitive belief. It is in this
sense that from the outset we therefore also want to allow the radi-
calism of the ultimate to hold sway—want, that is, in a manner of
speaking to pass over in all cognition to the limit of evidence, or
35 at all times to attempt to pass over to it. Our cognitive satisfaction
is supposed to be, as far as possible, an “absolute” one. It would
then be an absolute attainment of what we were aiming to achieve
cognitively. This demands at the start that our cognition be a mode
 the idea of apodictic evidence 237

of pure certainty in the having of the entity itself. As long as there

is still uncertainty, we are not satisfied. But the certainty must be
one that is absolutely evident in this limit: not merely, therefore, a
fully certain belief | but an intuiting certainty, one that in the end is VIII, 32/33
5 absolutely self-giving. Self-giving is to be for us the measure, and
its absolute optimum the ultimate measure, by which we verify all
judgments, all our beliefs concerning what is. In principle this lies in
the sense of all scientific activity; we are only making it conscious to
ourselves and creating out of it the first principle of a consciously
10 purposive method.
But we must now add something else. We may not permit our-
selves to rely on the cognitive satisfaction that is felt in the enactment
of evidence. The evidence we have must also justify itself to us
as evidence; we must convince ourselves that what is cognized—
15 and, as the case may be, to the extent and degree to which it is
fulfilling—truly realizes our cognitive intention and is truly given,
and moreover given to the extent that nothing more in it is meant
merely anticipatively without there being corresponding compo-
nents of self-givenness. It is plain that, as a matter of fundamental
20 possibility, we can at any time convince ourselves in this way by
carrying out a reflection that follows upon the cognitive operation,
a reflection that measures the components of the sense-content
meant with judicative certainty against the composition of what
is self-given, putting them individually to the test with regard to
25 how well they are fulfilled by components of the “self” that is given.
An instance of evidence that has the indicated ideal perfection we
also call adequate evidence. That it is such, therefore, is in any case
something we come to know only in a second act of evidence, pre-
cisely in reflective evidence, which must itself be adequate. That it
30 can be carried out as adequate, that adequate reflections are thus
possible in infinitum, and that, as it seems, justifications would be
necessary in infinitum ought not to cause us concern here, although
we will, at the appropriate time, need to ponder the problem lying
herein, as well as the problem that the possibility of adequate given-
35 ness entails. For it might turn out that such self-givenness is a mere
“idea” in a sense analogous to that in which we call pure red an
idea. The red we see is, we think, at every moment red only in a
more or less incomplete purity, belonging to scales of increasing
 238 part two · section one · chapter two

purity in the perceptual running through of which we approach pure

red, although in the end we remain (more or less) distant | from VIII, 33/34
it. A further increase beyond what was last seen on such a scale is
always possible, always conceivable; on the other hand, in our pro-
5 gressive movement itself we have the evidence of just this approach
to “the” inaccessible “pure red.” In a terminological ambiguity that
is grounded essentially, however, what we have thereby is evidence
of the existence of this idea—as idea—although not evidence, not
a self-having, of pure red as such. Now, perhaps there lies in each
10 and every instance of evidence as self-giving, as the consciousness
of grasping what is meant as “it itself,” a certain relativity such that
wherever we speak of adequate evidence and are certain of it as
such, we really only have a similar and also perhaps continuous
process of increasing relative evidences that can be carried further
15 at will, and thus a consciousness of a continuous and free approxi-
mation to a goal pertaining to and thus contained in consciousness,
a goal that becomes evident as such—that is, only as an idea—while
it nevertheless remains, and evidently so, unattainable despite the
evidence of the approximation. Here, too, further questions quickly
20 arise concerning whether infinite regresses do not threaten, and so
on. These, however, cannot be questions for us at the beginning.
As a beginner I have no cognition; I seek it. I am not searching
for just any “cognitions,” but “genuine” ones that I can justify as
genuine. What else can this mean, our first reflection tells us, but
25 evident and, in the optimum case, adequately evident cognitions, or
cognitions that can be justified through adequate evidence—to the
extent that this kind of thing is possible at all? I do not want just to
go off and believe, so to speak, but rather to draw what I believe (in
the broadest sense: judge) from self-having, self-grasping; or, where
30 my belief was not obtained in this way, to search for a self-having
corresponding to it, to “verify” it by transforming something merely
meant into a self-grasping of that very thing.
Is it not entirely clear, albeit from within a certain naiveté (which
is unavoidable at the beginning), that in fact striving and acting run
35 their course as an aiming at and attaining of a goal, and that, as
simple self-reflection shows, the awareness of this attaining occurs
as a realization and self-having of the goal, one that becomes certain
to the agent in the act itself? Is it not clear that in the activity of
 the idea of apodictic evidence 239

cognition, the practical intention, | by means of a simple belief about VIII, 34/35
what is, strives for the self-having of the entity that is meant, and
that indeed in each case there is or can be such a thing as evidence,
and evidence of different levels, up to the limit of adequation—
5 as a presupposition for the corresponding graduated scale of the
satisfaction of our cognitive striving? Nothing is clearer, indeed,
than that I, perceiving an object, grasp it itself, existing over there,
and grasp it as itself, and again that I (to take a case of adequation),
“seeing” that 2 < 3, have and grasp the state of affairs that I mean as
10 it itself and that I, grasping in this way, have with my cognitive striv-
ing actually reached the goal itself, behind which, in its adequation,
there is nothing further to seek. Obviously what has been “seen”
is nothing other than the “it itself” in relation to what was meant,
which therewith becomes both what is meant and what is self-had,
15 self-grasped, simultaneously.
One more thing is to be noted here as a characteristic of adequate
evidence. It comes to the fore when we put such evidence to the test
by means of a passage through negation or doubt. If I attempt to
negate or posit as doubtful an instance of adequate evidence, then
20 the impossibility of the non-being or doubtfulness of what is evi-
dent, of what is grasped in absolute self-giving, immediately becomes
apparent, and does so in turn with adequate evidence. We can also
designate this peculiarity of adequate evidence as its apodicticity. It
is plain that, conversely, every instance of apodictic evidence is ade-
25 quate. We can, accordingly, treat the two expressions as equivalents
and can favor the one or the other in particular depending precisely
on whether we want to lay emphasis on adequation or apodicticity.1
This reflection leads us, finally, to the fundamental sense of the
Cartesian maxim of indubitability, which Descartes employs at the
30 beginning of his meditations as the principle of complete justifica-
tion. This occurs in the form of his well-known method of rejecting
as unjustified, for the purposes of achieving an absolute grounding
of cognition, anything that might engender even the slightest cause
for doubt. | VIII, 35/36

1 Cf. Appendix 13, pp. 532 ff.—Ed.

 240 part two · section one · chapter two

Lecture 32: ⟨The Possible Points of Departure: “I Am”—and “I as

Beginning Philosopher”; “I Am”—“This World Is.”⟩

In the last lecture we articulated the guiding principle of ade-

quate and thus also apodictic evidence and made it our own. It
5 denotes a formal and in fact insurmountable ideal pertaining to the
justification of cognition. Complete justification for a judgment is,
after all, not conceivable otherwise than by not only making the
judgment evident to ourselves in general but also convincing our-
selves that what is meant in our judgment is in our grasp exactly as
10 we meant it, is itself seen and grasped in the flesh, as it were, and by
furthermore convincing ourselves, as a test of adequation, that for
us every hint of non-being or doubtfulness with respect to what is
seen has been nullified in absolute evidence. From the application
of this principle there might arise the possibility of restricting a
15 pre-given instance of evidence to that part which can be absolutely
justified and thus of producing from an instance of evidence that is
not adequate one that is adequate but limited.
We wish, therefore, to attempt to carry this absolute ideal of
adequation into effect, no matter how much doing so asks of us. We
20 want to see how far we can go with it.
Perhaps, in the further course of our meditations, we will have
to distinguish from one another all kinds of peculiar forms of jus-
tification, which themselves do not exactly have the character of
adequate evidence; but perhaps we will then be able to show that in
25 all of them adequate evidence must function as the ultimate source
of justification, in order for justification to count as actual and seri-
ous. But for now we know nothing of this kind of thing, and in any
case the absolute ideal of justification is predelineated for us as the
guiding principle for our beginning.1
30 The next reflection required of us aims at the beginning itself. It
concerns the question of which instances of adequate evidence we
are to take possession of first—that is, of the fundamental domain
of justified cognitions that are intended to support the entire super-

1 Husserl wrote on the margin of this sentence: “Why?” See Appendix 10

(pp. 506ff.); also cf. Husserl’s extensive critical note there.—Ed.

 the idea of apodictic evidence 241

structure of philosophy. How | shall we proceed in order to attain VIII, 36/37

this domain? For us beginning philosophers, the validity of all the
sciences has been suspended; they all had to be put into question
collectively. Should we sift through them for instances of ade-
5 quate evidence, or examine the instances of evidence in them to
determine which of them can be converted into adequate ones?
Should we undertake a critique of evidence for all the fundamental
cognitions of the sciences, since these latter are, as sciences, edi-
fices of mediate cognitions and since the justification of mediate
10 cognitions leads back to that of immediate ones, to fundamental
cognitions?
Nevertheless, as good as this thought may be, and however easily
one can make it fully evident to oneself that a universal justification
of cognition would have to follow the path of mediacy und that
15 therefore not only is a critique of the de facto existing sciences nec-
essary but any and every universal critique of cognition, however
construed, would first require a universal critique of immediate
cognitions—nevertheless, we must become dubious regarding the
procedure in question here as soon as we recall our preliminary
20 meditations and once again allow their motivations to work upon
us. Is what we have in mind then a science in the methodologi-
cal style of the traditional sciences, and are we only to do with
perfect completeness what these sciences themselves already do,
though in an imperfect but all the same improvable manner? If
25 this were the case, then we would not need a radical reconstruc-
tion of the sciences, or alternatively of the philosophy that includes
them in itself universally and that systematically unfolds them from
out of itself. We would then require no actual overthrow of the
sciences; a general questioning in the form of an evaluating cri-
30 tique would suffice—with the appropriate universal reviews and
corresponding improvements. Those cognitions which are verified
in perfect evidence would again be adopted and cherished, while
the others would be replaced by either amended or new cogni-
tions.
35 But this would be an enterprise with little promise. After all,
every scientist himself practices this type of critique, practices it
constantly in his work and according to the best of his abilities.
It is in this critique that the positive sciences themselves | ascend VIII, 37/38
 242 part two · section one · chapter two

from lower to higher levels of perfection. Furthermore, the need for

such a critique long ago led to universal scientific considerations
which, freeing themselves from the methodological peculiarities of
the work in the particular sciences, were directed toward what is
5 methodologically general in the sciences as such. For a long time
already we have had a logic—as a universal theory of science—and
it is plainly intended to perform precisely this function of being a
universal science of the critique of all sciences as such.
What we now have in view, however, can be neither this general
10 logic nor a system of special sciences (perhaps to be established
with its help) that, however perfect, are of the type that we already
have. For attaching to this type there is, as we have seen in our
historical-critical meditations,1 a fundamental imperfection, namely
that transcendental naiveté whose overcoming determines the rad-
15 ical sense of what we are striving for in a philosophy. That all
cognition is an achievement of cognizing subjectivity is something
perfectly obvious, and yet it marks the source of all transcendental
confusions and of all countersensical metaphysics. The evidence
of the positive sciences, however perfectly it may be formed, is
20 surrounded by transcendental and metaphysical fogs, in which skep-
ticism and mysticism can play their false games. Every positive
cognition, to the extent that it is genuine, is an instance of evidence,
and yet at the same time it is an enigma. It requires a transcendental
illumination. Since this holds for all cognition as such, a universal
25 task is opened up, namely that of investigating cognizing subjec-
tivity as such as that which accomplishes cognition, and of doing
so systematically with regard to all types and forms. And it was
precisely this unavoidable task that accrued to us in our preliminary
meditations.
30 How is this task now to be taken hold of and fulfilled? How is
the method to be fashioned by means of which the pure and singu-
lar sense of this task can first become apprehensible—the method
of investigating scientifically the transcendental achievements of
cognition, of cognition of every type and form? How should sub-
35 jectivity | be made fit for that type of self-cognition in which it can VIII, 38/39

1 Cf. the first part of this lecture course, pp. 3–205.—Ed.

 the idea of apodictic evidence 243

thoroughly comprehend all truth and science as formations tak-

ing shape within itself and from there theoretically establish their
finally valid sense? How can this comprehending clarity be attained,
and how in the process can transcendental self-cognition satisfy the
5 principle that we had to place at the head of our considerations—
the principle of adequate evidence? One would also like to ask:
is the demand for a transcendental investigation of cognition not
itself, in the end, a further consequence of the demand that all cog-
nition be brought to ultimate fulfillment, that it be made adequate
10 to the highest conceivable degree? The two perfections that we
must demand for an absolute and then universal cognition are very
closely linked. It may be that the extreme demand that we carry into
effect the ideal of fulfillment for every cognitive intention, that is, the
demand for ultimate cognitive satisfaction, would by itself neces-
15 sarily compel the transition into the transcendental problematic, so
that a science justifying itself absolutely would, in accordance with
the ideal of ultimate evidence, eo ipso have to be transcendental
philosophy.
From our preliminary meditations we have long since known
20 that great difficulties exist here. Above all we know that, while what
we are concerned with is self-cognition, it is something completely
different from the natural–naive self-cognition of the human being,
and also completely different from a psychology that draws upon
such self-cognition under the title “inner psychological experience.”
25 But whatever our preliminary meditations may have made known to
us—here, where we are supposed to proceed in the most rigorously
systematic manner, we are not permitted to presuppose anything
of that kind, unless as a motivation conducting our intuiting eye
and our newly achieved results. If we want to arrive at a genuine
30 beginning, the beginning of an absolutely grounded philosophy, we
are permitted to have nothing other than what we have acquired
for ourselves originally.
Hence our task now will be once again to bring out, in this
original manner, the transcendental ground, the ground of every
35 transcendental problematic—that is, to wring from ourselves the
positing of the I-am, with its singular and unqualifiedly necessary
sense as a transcendental self-positing. | And following this the VIII, 39/40
task will accrue to us of carrying out universally not the natural–
 244 part two · section one · chapter two

naive, objective–logical critique of cognition, but as against this

the transcendental critique of cognition, which is founded alto-
gether differently.Afterward, however, we must also show that every
achievement of positive science as well as its universal critique are
5 comprised in and achieved together with the transcendental frame-
work and transcendental critique, but now accomplished in the spirit
of final validity.
For the meditation that now follows, which is to create the begin-
ning itself, we can proceed in various ways. On the one hand, we can
10 set out directly for the goal, which after all is already known to us,
having been seen in advance. We can, accordingly, begin straight-
away with the cognition “I am,” see whether its evidence is adequate,
and, if it turns out that the naturally first evidence of the “I am” is
not complete, attempt to convert it into a piece of adequate and
15 hence apodictic evidence. In the methodological carrying out of this
purifying suspension of everything that cannot in principle be given
adequately, we would arrive at pure or transcendental subjectiv-
ity. This would therefore be the content of the subjectivity that is
accessible to itself in pure adequation.
20 In the second place, we can, rejecting any guidance from our
preliminary meditations, use only what the idea of a universal sci-
ence constructed on the basis of absolute justification furnishes
us with. “I” would then have to mean: I as beginning philosopher.
At the beginning, of course, therewould have to stand an immedi-
25 ate cognition, and perhaps a field of immediately accessible (and
hence themselves immediate) cognitions indicated along with it,
and these immediacies would have to be apodictically certain. Now,
I have deprived all the sciences of my acceptance, but the stream
of my life and my immediate experiences nonetheless continues,
30 and these experiences continuously assure me of myself and the
world in which I live. Admittedly, these, too, are cognitions, and they
would have to be included in the overthrow—given my pretensions
to universal, absolute justification. But these can be resurrected
immediately; here I have, after all, irrefutable, indubitable evidence.
35 I am—this world exists—how could I doubt this? To be sure, | I will VIII, 40/41
have to test them more precisely with regard to their actual apodic-
ticity, drawing on a real stock of adequation. This test then leads to
transcendental subjectivity as the only supply of apodictic imme-
 the idea of apodictic evidence 245

diacies, of absolutely indubitable experiential givens, and thereby to

the same thing that resulted from the first path—just as, conversely,
the critique demanded by the first path makes it unavoidable for us
to submit the putative indubitability of the existence of the world
5 to critique; so that the two paths, when actually followed out, must
quickly converge.
If we therefore decide, for systematic reasons, to favor the sec-
ond path, then it seems that the leading question concerning the
instances of immediate evidence that are potentially to precede
10 all the sciences, and then, consistently therewith, concerning the
experiences that stand at the head of such instances of immedi-
ate evidence—it seems that this question leads to the world of
experience, as something whose existence cannot be doubted. We
ourselves experience ourselves as particular entities enclosed within
15 this world and subordinated to it; thus there at first appears to be no
cause to single ourselves out for special treatment and pronounce,
as our own special statement, “I am.” The world is there in con-
tinuous experience; our cognitive efforts, our sorrows and worries,
our activities, are continually related to it, to the individual occur-
20 rences experienced in it—nothing is more indubitable than this
world. In particular cases, to be sure, it can happen that experi-
ence deceives us, that what initially stands before our eyes as the
experienced thing in the flesh does not exist at all or is different
than it appeared to us to be; we then speak of illusion, of sensory
25 deception, of semblance. However, though sensory experience can-
not without further ado lay claim to indubitability in the individual
case, the existence of the world does not for that reason become
questionable to us in any way. Experience can, after all, be exe-
cuted with care, with the aim of attaining evidence and then with
30 the requisite perfection, rather than in a cursory manner or with
a lack of caution and completeness, and precisely for this reason
it provides the rightful foundational cognition for rational science.
It seems that the general title “the world exists,” with the universe
of deliberate and precisely observed experience belonging to it,
35 contains within itself the universe of all ultimate, that is, immediate
principles of cognition |, or alternatively the universe of all experi- VIII, 41/42
ences necessary for a universal science. Together with my existence
and the experiences that immediately include me, I am co-included
 246 part two · section one · chapter two

in this universe as a matter of course; with the negation or actual

annihilation of the world, I myself would be negated and annihi-
lated.1
Yet as plausible as this indeed very natural consideration may
5 seem, and as much as the “I am” presents itself as an accidental and
by no means privileged feature of the existing world of experience,
one can nevertheless take the view, and perhaps on much better
grounds, that the statement “I am” must instead be the true principle
of all principles and the first statement of all true philosophy. One
10 can in fact show that this entire account, which was concerned with
the indubitability of the world’s existence, or alternatively with the
legitimacy of the experience of the world, does not stand the test
of genuine apodicticity; and that therefore, for a philosophy that is
to be grounded absolutely, the validity of the universe taken in its
15 full plenitude must remain in suspension. That is, it must remain in
question for the time being as lacking absolute grounding, in just
the same way as the statements of all the worldly sciences and the
sciences in general.
Indeed, we can easily convince ourselves that every perception of
20 a spatial thing is inadequate. It gives us the thing merely one-sidedly,
with only a few of its determinations, with only partial qualities
belonging to a shape that becomes visible only partially. We do have
the consciousness of the existence of the thing itself, but nothing
changes with regard to the perception’s incompleteness; nor does
25 anything change when we pass from perception to perception in
continuous observation, however attentively, and allow the entire
perceptual nexus to count as one perception. Regardless of the fact
that every perceptual phase of such a nexus has only ever actually
seen its component and that in the new phases of what was actually
30 seen beforehand something is inevitably lost (and is so ever anew),

1 Cf. the famous passage of Ideas I, paragraph 49, on “Absolute Consciousness as

the Residue of Completely Nullifying the World,” Hua. III/1, pp. 103–106, to which
this passage stands in implicit contradiction. There, Husserl writes: “[I]f we think of
the possibility of the not-being (inherent essentially in every instance of a transcend-
ing thing), then it becomes clear that the being of consciousness, of every stream
of experience in general, would necessarily be modified, to be sure, by nullifying the
world of things, but would not be affected in its own existence.” (Hua. III/1, p. 104.
Trans. by D. Dahlstrom)—Trans.
 the idea of apodictic evidence 247

still, the | observing perception never comes to an end. But this VIII, 42/43
belongs to the innate sense of the experience itself—the perceiver
is quite well aware of the horizons of diverse possible experiences
reaching beyond what is actually perceived.1 | VIII, 43/44

1 Cf. Husserl’s critical remark to this passage, in Appendix 10, p. 508.—Ed.

 ⟨Section Two
Critique of Mundane Experience
First Path to the Transcendental Reduction⟩

⟨Chapter One
5 World-Perception and World-Belief⟩

Lecture 33: ⟨The Ineliminable Contingency of the Statement “The

World Exists.”⟩

In the last lecture, we subjected the [seeming] indubitability of

the world’s existence owing to our continuously progressing mun-
10 dane experience to an apodictic critique; that is, we investigated
whether this indubitability was truly apodictic—whether, in other
words, external experience (be it ever so carefully observing and
experimenting) could ever constitute an adequate perception. What
then first came to light, with respect to every perception of an indi-
15 vidual spatial thing, was an inadequacy that was simply inescapable.
It is true that in every perception the perceiver is conscious of grasp-
ing the spatial thing in question in its bodily selfhood, but he is also
conscious of the fact that in grasping it in this bodily way, he is
not grasping it fully and wholly, according to its entire determinate
20 content. This is, therefore, not simply some fact to be ascertained
from the outside. Rather, each and every perception, inasmuch as it
is in itself an experiencing meaning, has on the one hand a content
of determinations of which we are conscious, in the perception,
as genuinely and truly self-grasped—for instance, a piece of the
25 actually seen shape of the thing with the qualifications belonging
to it—but on the other hand also a content of empty co-meaning
and pre-meaning, which we are conscious of only as a content that
would first come to bodily self-givenness in the process of a further
perceiving, perhaps a freely initiated one.
30 What we have just said plainly holds with strict | necessity and VIII, 44/45
generality; hence every spatio-thingly perception exists inescapa-

© Springer Nature B.V. 2019

S. Luft, T. M. Naberhaus (translators), First Philosophy, Husserliana: Edmund
Husserl – Collected Works 14, https://doi.org/10.1007/978-94-024-1597-1_13
 world-perception and world-belief 249

bly—and, when we perceive, is inescapably valid for us—as a mixture

of genuine self-giving and such co-meaning. It is this co-meaning
that gives every observing and experimenting intention its practical
sense, gives it the open horizons that are yet unseized, unnoticed or
5 incompletely known, and at the same time indicates lines of percep-
tion that can be activated freely, in which what is merely co-meant,
what we are conscious of in mere anticipation, becomes something
grasped itself in the flesh, something genuinely perceived. Though
the perception of a spatial thing expand, though it unfold itself
10 into a self-grasping that exposes ever new parts and sides of the
thing, this structure belonging to the general essence of perception
nevertheless remains ineliminable. The perception is and remains
an inadequate one; a consummation in the form of a perception
that would be a genuine perception through and through, with no
15 anticipation, without a horizon of co-meaning, is inconceivable.
Precisely to this, however, there unavoidably belong open pos-
sibilities of the being-otherwise and even the non-being of what
has been perceived in a spatio-thingly way. Every spatio-thingly
perception (what is ordinarily called “external” perception) can
20 deceive, despite the fact that it is a perception, which according to
its proper sense is a direct self-grasping. For it is no less, according to
its proper sense, anticipatory—the anticipation concerns something
co-meant—and is so to such a radical degree that even in the content
of what is self-grasped in the given perceptual moment, when it is
25 considered carefully, there lie moments of anticipation. At bottom,
nothing in the perceived is purely and adequately perceived. At all
times we are reliant on continuing perceptual confirmations. We
really see, for instance, a uniformly red-colored surface patch, but it
is possible that as we move in closer, in our continually advancing
30 perceiving, irregularities in the coloration will come to the fore;
but initially it is equally an open possibility that the uniformity will
be confirmed. Then again, even if the self-confirming as such has
remained true to itself, at every moment the situation is the same:
possibilities of a further non-confirmation remain open. Hence it is
35 no surprise that experience deceives, and yet | again, that experience VIII, 45/46
legitimates itself through experience, if always only presumptively.
The same plainly holds when we consider, instead of perceptions
directed at individual things, the total perception into which all the
 250 part two · section two · chapter one

individual perceptions are fitted and in which they are embedded as

mere moments.Thanks to this universal perception, proceeding con-
tinuously in its universality, we are conscious at all times of a unified
world, enduring in the one endless time, abiding through the flux of
5 the individual changes, extending itself through the one space. This
world, therefore, though it is constantly experienced in perception, is
nevertheless always experienced only in the manner of anticipating
meaning—with its open possibilities of being-otherwise and indeed
even of not being at all. Let us reflect on this a bit more closely.
10 Our continuous stream of external perceiving, with all its chance
and ever newly threatening disappointments, proceeds de facto
in the form of a consistent correction. That is to say: each and
every anticipating apprehension that is not confirmed can always be
replaced, and each always replaces itself through a modified appre-
15 hension that restores the disrupted concord and that, at least for the
time being, is confirmed in subsequent experience in its continually
advancing validity. A perception proves to be deceptive—what is
contained in this is that in the progress of perceiving the perception
is annulled though an emerging discrepancy. Hand in hand with
20 this annulment, however, there comes an alteration of the meaning,
an alteration of the perceptual sense, such as, for example, a re-
interpreting alteration of appearances through which instead of a
person in the fog a tree stump in the fog is seen, with which the con-
cord is restored. That this perpetually continues and can continue
25 in this manner—this is a very curious fact and is nothing less than
an apodictic necessity. An endless stream of external perceiving
permeates my waking life. Unceasingly it maintains a structure of
becoming of this kind, a transformation of this kind into harmony
that dissolves all disharmony, so that we can remain conscious of
30 one and the same world as existing perceptually. At all times we say
“the” world and we experience it, the unique and selfsame world,
as | self-grasped in the flesh, despite the fact that this self-grasping VIII, 46/47
is mere anticipation through and through, which as such is entirely
oriented toward new confirmatory experience, and despite the fact
35 that this anticipation sometimes is progressively confirmed in par-
ticular respects in a concordant fashion and at other times dissolves,
in a breach of the concord, into a questionable, wavering, or down-
right vacuous illusion. But correction unceasingly takes place, or
 world-perception and world-belief 251

at least is possible. The doubt can be brought to a resolution; what

is null and void for our consciousness can be replaced by some-
thing correct, and thus a new concord can be established, a unity of
experience everywhere confirming itself in which there lives a unity
5 of belief that is uninterrupted in its continually advancing validity.
Correlatively, the world experienced after a given correction counts
as the true world. This truth is and constantly remains on the march.
It too is provisional; it too must perhaps again be overcome, but in
every case it can be overcome (and this is how it has always been
10 up to now) in the form of a new correction and of a newly expe-
rienced world that is in concordance with itself. Here the earlier
truth, the world that was previously taken to be self-grasped, as
really there, shows itself (as our term “correction” already indicates)
as never having been completely abandoned. A world is there in a
15 perpetually relative truth, but yet in relative truth it is knowable.
In the stream of external experience, and owing to this remark-
able unfolding harmony of an incessant self-correction, there arises
the idea of an actual and finally valid true world, of this unique
and selfsame world, but as one that would be experienced in a
20 finally valid concord to be generated idealiter, which therefore would
require no further correction. Herbart’s maxim “So much appear-
ance, so much intimation of being”1 is merely an expression of the
de facto structure of our universal experience. Though the possi-
bility be perpetually present that what counted for us as existing
25 reality could turn out to be mere semblance, yet with this semblance
the matter is not simply at an end, and our continuously advancing
experience brings to the fore, in a continuously advancing correc-
tion, a relative truth, one that, moreover, cannot in principle claim
final validity because in principle there belongs to it an open pos-
30 sibility of further correction. But as a relative truth it can be placed
into a graded series of relative truths; it can count as an approx-
imation and | an ever better approximation of a finally valid but VIII, 47/48
itself unattainable truth. Such a progression of approximations, we
hold, would have to allow itself to be realized fruitfully at least in

1 Johann Friedrich Herbart: “So viel Schein, so viel Hindeutung aufs Seyn.” Sämt-

liche Werke, vol. 8, Langensalza 1893 (reprint: Aalen: Scientia, 1964), p. 53.—Trans.
 252 part two · section two · chapter one

the form of deliberate observation, of an experimenting experience

that systematically holds fast to its experiential acquisitions and
compares them to one another. Ultimately valid truth, the world as
ultimately valid—this would be an idea. But this is to say that it is, on
5 the one hand, simply inconceivable as something capable of being
adequately perceived; yet on the other hand, it is anything but1 a
fiction or an arbitrary ideal. Rather, it is an ideal that is motivated
in the universal contours of unfolding experience and that—as long
as these contours are given—must necessarily be posited and can-
10 not be refused: a pole, to be singled out intuitively, that originally
remains unfulfilled with that validity of belief, a pole to which all
relativities of empirical truth are validly referred. This is, admittedly,
merely a sketch, but it does illuminate the unique character of the
continuous course of perception, in which the world is constantly
15 given to us as truly existing but necessarily incompletely; its given-
ness stands under the idea of an ever possible completion, an ever
possible correction.
But is this harmonious unity-structure of universal world-
perception, we must now ask, an apodictic necessity? Is it not an
20 open possibility, and a constantly open possibility, that this unity-
structure (which is itself only an empirical presumption) could
dissolve, that experience might no longer run its course in the
manner of a continuing correction and a continuing continuity
of universally compatible corrections? That it must run its course
25 in this manner is anything but an apodictic certainty, even if we
were already apodictically certain that it had run its course in this
manner up to now. It is conceivable, we will have to say, that a con-
tinuity of compatible appearances dissolve, to speak with Kant,
into a mere “swarm” of appearances.2 Admittedly, the individual
30 perceptions would then lose their anticipating belief; they would
alter their entire systematic anticipation-structure. The expectant
meanings and co-meanings belonging to them as normal external

1 An example of Husserl’s occasional usage of nichts weniger als to mean the

opposite of the English “nothing less than.” (In modern German, confusingly, the
phrase has come to be used in both senses, and Husserl uses it in both senses as well.)
See the next paragraph for another instance.—Trans.
2 Cf. Critique of Pure Reason, A 111.—Trans.
 world-perception and world-belief 253

perceptions, which in the normal course of perception take on the

character of fore-expectations, would lose their foothold and their | VIII, 48/49
force, ⟨their⟩ certainty of belief. When fore-expectations again and
again are disappointed, it is precisely then that nothing more will
5 be expected—the anticipation ceases. This would mean, however,
that external perceptions would come to an end; the course of per-
ception would lose its character as a course of thing-perceptions.
Things and the world would no longer be there for the experiencer
in perception, neither as currently experienced nor as ready to be
10 experienced, as always accessible through a freely activated per-
ceiving. What would be left over, at best, would be the memory
of a world that appeared in an earlier, at times quite concordant
experience and in which we believed with certainty, a world whose
continued validity, however, now would have forfeited every experi-
15 ential motive. Should every current external perception be lacking,
should in addition the current perceptual readiness for perception,
the certainty that “I can,” seeing, hearing and so on, seek out and
find spatial things, be absent, then the earlier world-belief would
be completely uprooted. Every idea of the worlda would have the
20 character of an arbitrary fiction, and each would be, as such a fiction,
on a par with every other one.
But have we not thereby already shown that the presumptive
character of external perception, from which the positing of the
world’s existence derives its original legitimacy for the one who
25 cognizes, also leaves open for him the constant possibility that the
world, however much it may currently be given as experienced,
perhaps does not exist at all? If I, the one who experiences, can
bring to evident clarity the possibility of the non-existence of what
is experienced, regardless of and during the experience itself, then
30 there can be no talk of an apodictic necessity of the being of what
is experienced. We must not therefore believe, for instance, that we
can distinguish between the being-thus and the being itself of the
experienced world and salvage, at least for its existence, apodictic,
absolute indubitability. An apodictic cognition quite excludes the
35 possibility of the non-existence of what is cognized. Indeed, this
is also understandable: where nothing, absolutely nothing, of the

a Weltvorstellung
 254 part two · section two · chapter one

being-thus, of the determinate content, of external experience can

be given adequately, there also remains no further room even for
its mere existence to be apodictic.1 | VIII, 49/50
Let us keep in mind the following. It is generally admitted that
5 every fact, and hence also the fact of the world, is, as fact, con-
tingent. Contained therein lies this: if it exists at all, it could be
otherwise, and perhaps even not exist. Whether and to what extent
this actually holds for every fact is of no interest to us here. But it
should be pointed out that when it comes to the existence of the
10 world, an entirely different kind of contingency is in question. While
I perceive the world and generally experience it, and perceive it
to whatever degree of perfection; while I am, therefore, conscious
of it, with undiminished certainty, as self-given, as a world whose
existence I simply cannot doubt; it nevertheless has a permanent
15 contingency of cognition, and more particularly one with the sense
that this self-givenness “in the flesh” fundamentally never excludes
its non-existence. Furthermore, a double indubitability comes into
relief here. Wherever I perceive in unbroken harmony I believe,
and I cannot arbitrarily transform the belief into disbelief. So long
20 as nothing speaks against experienced existence, I do not doubt;
nor can I doubt. In the essence of doubt lies the “something speaks
against it.”Apodictic indubitability, however, is something else and
very much more than that. It means: wherever I see as I see, and
holding fast to the fact that I see in such-and-such a manner, there I
25 cannot even conceive of the possibility that what is seen does not
exist or is different—and consequently also, therefore, of the possi-
bility that it could turn out afterward that what has been seen does
not exist. I can conceive of such a thing; I can only regard it with
intuitive understanding as a possibility when I think, in addition,
30 that I do not see and see in this apodictic manner. Things are differ-
ent with regard to the seeing of external experience. For what has
been perceived not to exist is evidently admissible. In this, therefore,
consists the unannullable contingency of the statement: “The world
exists.”

1 Cf. Appendix 14, pp. 539ff.—Ed.

 world-perception and world-belief 255

Lecture 34: ⟨Transcendental and Empirical Semblance. On the

“Objection of Insanity.”⟩

We identified an unannullable contingency in the cognition of

the world, a contingency that in its basic essence is connected to
5 the structure of the perception of the world treated above, without
which a world could not exist for us—and thus also would not be
cognizable for us in any other manner. Let us look more closely
at the nature of this contingency, or, alternatively, at the nature of
the contingency responsible for it, that of the structure of world-
10 experience.
At issue here is not merely the structure of the particular per-
ceptions and of the all-unifying total perception in the individual
moment of perceiving, but also at the same time the universal struc-
ture of the continuing course of perception. Every perception is, as
15 thing-perception, anticipation through and through, and this holds,
we saw, of the universal world-perception as well, and more particu-
larly in such a way that at every moment, and in the manner peculiar
to consciousness, it bears within itself the anticipation of a future
concordant course, or one to be brought to concord through pos-
20 sible future corrections. The perceiver himself continually expects
confirmation of his current, future-directed expectations, and in
addition he is conscious of being able to freely direct the course
of perception with regard to many other dimensions and, along
other advancing lines of the anticipatory horizons that open up
25 before him, to transform other co-meanings into genuinely self-
giving intuitions. Furthermore, he is conscious of the possibility that
his anticipations will not be confirmed, but also of the practical pos-
sibility of correction in each particular case, and consequently of the
eventual re-establishment of the concord of an all-pervading self-
30 confirmation within the total perception. It is a mere correlate of
this that he sees intoa an enduringly existing world, into an identical
world, existing for him in the flesh in an unruptured total belief: not
merely one existing in the now, but one at the same time developing
from out of the past into an open, approaching future. And this
35 world, precisely due to this structure, is continually burdened with a

a sieht […] hinein

 256 part two · section two · chapter one

double sense of being and truth. Just as all experience is burdened

with the possibility of correction, and the newly occurring correction
again with | the possibility of a further correction, and so on in infini- VIII, 51/52
tum, in the same way, correlatively, the actually perceived world at a
5 particular time is a “mere world of semblance”; that is to say, it is, in
the manner in which it is perceptually given at a particular time with
these and those sensibly intuitive characteristics, merely an appear-
ance of a world existing in itself. Here lies the simple and true sense,
not at all metaphysical or mystical but rather directly to be read off
10 from the sense-structure of mundane perception, of the abiding cor-
relation of appearing world and world in itself, appearing things and
things themselves and in themselves. This “in themselves,” however,
means: contained in the openly possible flux of corrections there
lies an ideal of approximation, an ideal that one, as a subject who
15 experiences in a freely acting manner, can approach in continuing
and ever more perfect correction, even if one can never reach it,
since every actually attained correction fundamentally leaves open
the possibility of further corrections.
To be sure, this entire structure of world-perception has, speaking
20 of it in a certain connection, its absolute necessity, one whose sense
has already come to the fore in our earlier analyses. For so long as
the perceptual life of the perceiver runs its course in this style, he
lives consciously into a worlda that is constantly there for him, that
stands there in the flesh before his eyes as the unique and identical
25 world, and that, as the one existing world, is also not affected by
the possible and frequent deceptions and corrections. Evidently,
however, the converse also obtains: if the perceiver is to persist in
the belief in the one existing world, if in general a world is to be
capable of remaining experienced and experienceable for him, then
30 this style must remain for us to infinity.A world cannot exist without
developing into a horizon of an infinite futureb and without being
experienceable in this infinity for experiencing subjects. The corre-
late of the true being of the world that I now perceive in the mode
of sensory appearance is the structure of my course of perception,
35 never interrupted and remaining harmonious for all time.

alebt er bewußt in eine Welt hinein b in einen Horizont unendlicher Zukunft hinein
zu werden
 world-perception and world-belief 257

Now, however much we may be able to see intuitively that this

correlation is a necessary one, and consequently also to grasp the
essential necessity of the structure of mundane perception described
above with regard to the persisting | form in which it runs its course VIII, 52/53
5 (its necessity under the condition that a truly existing world is to
be and to be experienceable for us), still, this is precisely a relative
necessity. Speaking straightforwardly, however, this universal struc-
ture of mundane perception is contingent—a mere fact that could
also be otherwise.
10 Of course, we now have given to us a world existing there in the
flesh; we live and have lived up to now, as memory tells us, in a har-
mony of experience that has preserved, or repeatedly established, a
concord in the confirmation of all our perceptions. This preceding
and still ongoing style of mundane perception as a whole necessar-
15 ily motivates in itself the anticipative belief that it will continue to
remain this way. And for this reason we believe it will do so, and we
must believe it; the belief belongs abidingly to the universal struc-
ture of the flowing world-perception. On the other hand, it is at the
same time an empirical belief, a mere anticipation that perpetually
20 leaves open the possibility of not being confirmed, the possibility
that this structure of the running-off of a consistent correction could
dissolve—as indeed we have just now shown. Thus, while still living
in mundane experience and in the perceptual belief that confirms
itself concordantly, and while casting our regard toward it in attempt-
25 ing to establish conclusions, we can nevertheless see intuitively the
possibility that this world perceived in the flesh could be a mere
semblance, and not, as it obviously is, always merely an appearance,
lying hidden within it as an Idea, of a world that is true in itself. To
be sure, a semblance of a peculiar sort, a transcendental semblance, is
30 in question here, which it is well to distinguish from every empirical
semblance, from semblance in the ordinary sense.While we stand on
the ground of empirical world-certainty—that is, while we have the
world given to us in normal experience—an empirical semblance
confronts us here or there, a semblance the explanation of which
35 we can inquire into, one concerning which we can at any time ask
after its underlying and merely hidden truth. That this question has
a sense, that it is a question that can be decided, is, then, certain
for us from the start. It is quite otherwise for transcendental sem-
 258 part two · section two · chapter one

blance. That the world, the one just now given in the flesh, might
in truth not exist after all, that this world given in the flesh might
be a semblance, a transcendental semblance, is a permanently open
possibility. But in this case it belongs to the | semblance that we VIII, 53/54
5 called transcendental that it would be completely senseless to seek
after a correction through a corresponding truth, or, alternatively,
to inquire after a true being that could be posited instead of, in lieu
of, this non-existing world. This would not be much different than
if we were to ask what true thing existed in place of the mermaid
10 that we had just freely imagined, how we could re-correct this non-
entity so that it would become a something, the true something that
erroneously appears to us as a mermaid.
We must not, of course, allow a false sense to become attached to
our results, as if we had said, for instance, that it follows from them
15 that the world we experience “perhaps” does not exist—“perhaps”
in the ordinary sense of “very well possible” if not altogether “prob-
able.” Or as if we needed to be prepared for the world to come to
an end; as if an apocalypse were just as possible as that a clear sky
“could” become covered in a cloak of clouds, and suchlike. Instead
20 what we say is: the existence of the world is completely beyond
doubt, and this indubitability lies enclosed within the perception of
the world itself in which we live continuously. Whoever, confused
by skeptical arguments, judges and believes that the world does not
in truth exist, or even merely judges that one must constantly be on
25 the watch for this possibility, that person follows the motivation of
theoretical (and in particular, no doubt, terminological–conceptual)
arguments and does not attend to the sense-content of world-
experience and the infrangible world-belief that lies within it in
spite of all such arguments. It is a belief that does not tolerate the
30 slightest conjecture or the real possibility of its being otherwise.
Nothing speaks in favor of the world’s not existing, and everything
speaks in favor of its existing; we actually experience, and experi-
encing is actually a stream of concordant confirmation, as it always
has been. But what is crucial for us here is the fact that this com-
35 plete empirical certainty, this empirical indubitability, nevertheless,
as empirical, leaves open the possibility that this world does not
exist—the fact that it can be seen intuitively that this possibility
obtains, even if absolutely nothing speaks in favor of its being real-
 world-perception and world-belief 259

ized. The following remarkable result will become important for us:
the statement that this world is a pure nothingness, a mere transcen-
dental semblance, | is compatible with the empirically indubitable VIII, 54/55
perceptual certainty of the existence of the world. Accordingly, the
5 hypothetical supposition of the non-existence of the world that I
experience with indubitable empirical certainty is not an arbitrary
hypothetical statement, certainly not one like “1 is more than 2” or
“A square is round.” Any countersensical statement can be molded
into a hypothetical supposition; but it is then precisely a counter-
10 sensical supposition. Here in our case, however, we are dealing with
an evidently possible supposition, that is, one that can be seen intu-
itively as being free of countersense, and the fact that it concerns the
universe that I experience (and while it is being experienced in its
indubitable givenness in the flesh) is, for us beginning philosophers,
15 of great interest.
Yet we may not yet claim this as a firm result when we have not
yet taken into account an obvious objection. Surely, one could say,
it is a merely contingent fact that the perceptions of some subject
or other run their course in the form of that universal harmony
20 that originally makes possible, in the concordance of a restituting
correction, the consciousness of a world existing in the flesh and
becoming ever more readily cognizable as the one and only true
world. And surely the possibility is open that a human being’s har-
monious perceptual stream could be transformed into a senseless
25 jumble, into a swarm of appearances. But what does this mean other
than that that a human being, and ultimately every human being,
could become insane? The possibility of insanity surely has no bear-
ing on the possibility of the non-existence of the world. On the
contrary, it is precisely here that we see the necessity of holding fast
30 to the world’s unique, absolutely necessary being. After all, does not
the possibility of insane persons already presuppose the existence
of the world?
Now admittedly, this would not be an especially strong counter-
argument. But the criticism it levels will serve us well in our attempts
35 at clarification.
To begin with, the objection can serve to motivate a necessary
improvement on our initially quite natural yet impermissible way of
expressing ourselves in the communicative plural. I, the one med-
 260 part two · section two · chapter one

itating, must after all say to myself: prior to all science, which I of
course have rendered null and void, the world is given to me through
original experience, through my external perception. | Self-grasping, VIII, 55/56
grasping-in-the-flesh of things, of the world in general: this is nothing
5 other than the enacting of “external perception.” If I now, as the one
who experiences, carry through for myself this series of meditations
that have occupied us collectively and in the natural we-attitude, if I
carry them through with respect to my own world-perception, which
belongs to my own inner life, then what results for me is that I can
10 accept no apodicticity for the existence of the world that I myself
experience. Likewise I recognize for myself the possibility that my
course of perception could become disharmonious, and could do
so in such a manner that the world previously experienced in me
dissolved into nothingness.
15 But if I ask myself how things stand with other experiencing
subjects, in whom experience could run its course in normal con-
cordance without any regard to the senseless disharmony of my
experience, then I will readily give myself the answer: human beings
are originally given to me only on the basis of certain of my external
20 perceptions, more particularly, only by virtue of the fact that of the
things given to me in the thing-world that I experience concordantly,
certain of them are distinguished as lived-bodies, and in particular
are distinguished by the fact that in them a “mental life”—sensing,
ideating, feeling, willing, and so on—is embodied. At first I discover
25 myself as human being by experiencing this embodiment in the most
original manner in that particular body which I call my own. If I
then find other things of the same spatio-thingly type, behaving with
the same typicality as that of my own lived-body, then I experience
them in the manner of empathy as manifestations of other subjects,
30 and in this way I experience other human beings, human beings of
whom I myself am one.
Thus it is presupposed here in advance that in general my expe-
rience, as spatio-thingly experience, proceeds in the form of that
concordant experiential life in which a spatial world is there for me.
35 If, as I can see intuitively and with evidence (and can do so again and
again), the possibility exists that my stream of experience could be
transformed, as described above, in such a way that it would lose its
continuously confirming experiential belief and experiential sense,
 world-perception and world-belief 261

in such a way that, therefore, there could no longer be any talk of this
world, of “existing things,” of experienced or (in freely initiated acts
of perception) experienceable things | in general, then there also VIII, 56/57
could no longer be any talk of my lived-body, and none, therefore, of
5 animals and of human beings—and so none of human beings whose
concordant unfolding experiences, experiences that constitute an
actual world, I could invoke. I can only invoke other human beings
who are, in the realm of my open but yet still valid experience,
if not experienced then at least experienceable—discoverable in
10 space, the form of the freely accessible experiential horizons, when
I freely initiate and run through active lines of perception. But if I
no longer have any horizons of belief, but at best only world-fictions
with fictitious horizons, then “world” becomes a title for infinitely
many phantasy-possibilities which are, taken together, empty. As
15 a consequence, other human beings, too, are then for me likewise
empty possibilities, each of which is the same as every other and like
them counts as a “nothing.” Let us not forget the nature of these
empty possibilities. That human beings live on Sirius is for me, who
has as given an existing spatial world in the unbroken unity of my
20 experiences, likewise an “empty” possibility, insofar as nothing in
my experience speaks in its favor; but it is by no means a completely
empty one, insofar as I could set out on actual experiential paths
and gain knowledge through which it could finally be determined
whether such human beings exist or not. No experiential paths, no
25 paths of “I can” observe, I can gain experiential knowledge and
make a determination, lead into the realm of, as it were, absolute
fictions, which are not inscribed into the universe and do not inhabit
its horizons of “real” possibilities, and which therefore have no share
in the force of the concord of experience (or, what is the same, of
30 the actual universal perception).
It now becomes clear to me that if I, as meditating philosopher
of the beginning, desire to carry out a universal critique of mundane
experience, then I may not do so in the communicative attitude,
in which I presuppose the actual or even only the really possible
35 (i.e., possible in the ordinary empirical sense) existence of human
beings. For I would then have already assumed something that is
itself in question, something that, according to the universal sense
of critique, is itself among the things to be submitted to criticism.
 262 part two · section two · chapter one

More precisely: just as it is my experience through which | other VIII, 57/58

human beings are there for me, so too are their experiences there for
me only as something experienced in my experiences—but experi-
enced as hidden, in the manner of mere co-meaning. My perceiving
5 of other human beings is immediately only a perceiving of their
corporeal lived-bodies. I can never appropriate as my own, as my
perceiving, their co-meant mental lives, and in particular their co-
posited perceiving of other human beings. Thus for me, the other
psychic subjects and their perceptions are necessarily only medi-
10 ately co-meant in my perceptions—expressions that I understand
of the lived-bodies that I see.
The universal critique of my experience is, therefore, the univer-
sal critique of experience as such, which it falls to me and could only
ever fall to me to carry out. Provided I have reason and occasion
15 to submit to critique someone else’s experience as experience, this
critique can have a sense only as a critique bearing on the mediacies
of my experience, precisely as a critique of experiences that are co-
experiences, founded in this or that manner, of certain experiences
of mine.
20 Having in this way learned, in the critique of experience, to avoid
a specifically cognitive-critical circularity, one counter to the proper
sense of such critique, I shall now attempt to better ⟨appropriate for
myself⟩ what I have pondered, aimed at, and actually achieved in
the foregoing.
 ⟨Chapter Two
Supplementations and Clarifications in
Connection with the “Objection of Insanity”⟩

Lecture 35: ⟨On the Doctrine of “Empathy.”⟩

5 In the last lecture we considered an objection against our just

completed clarification of the possibility that the experienced world
might not exist even though it is—and while it is—experienced, and
experienced in an empirically indubitable manner. This [possibility]
became evident to us in referring back to the possibility that the
10 style of harmonious concord that turns the infinite | web of our VIII, 58/59
empirical anticipations into a continuously flowing total perception
of one identical world, into this world’s indubitable self-attestation,
could dissolve. The objection then contended that this possibility
merely signifies the appearance of madness in the experiencing
15 subjects concerned, precisely as a succession of lived experiences
in a senseless jumble, which does not, however, rule out the pos-
sibility that other subjects are not insane. This objection would
serve for us as a proof that the self-reflection that the beginning
philosopher has to carry out must not be carried out in the natu-
20 ral communicative attitude but rather, as it were, in the solipsistic
attitude. What this means and requires we were just beginning to
explore. So let us now, each of us, pass over into the attitude of
“I-parlance.”
I, the one who meditates on the evidence of the existence of
25 the world as a possible fundamental beginning of a philosophy, am
conscious, in the natural–naive manner, that I carry out my reflec-
tions in a circle of others striving for the same things, and indeed
do so together with them. ⟨All the same,⟩ I find ⟨that⟩ in this circle
⟨I have⟩ nothing to think or say in the communicative plural. But
30 I must nevertheless also keep in mind that this entire We belongs
to the experiential content of my mundane perception as a whole.
The universe in the full sense, which includes within itself all human
beings, is given to me originally—that is, prior to all science, which I

© Springer Nature B.V. 2019

S. Luft, T. M. Naberhaus (translators), First Philosophy, Husserliana: Edmund
Husserl – Collected Works 14, https://doi.org/10.1007/978-94-024-1597-1_14
 264 part two · section two · chapter two

have rendered null and void—as arising from my universal percep-

tion, from that unifying manifold of the particular perceptions that
make up my perceiving life.
In truth, even when I spoke communicatively, I carried out my
5 entire reflections on the basis of my external perceptions at the
time, and with a preference for spatio-thingly, physical perceptions;
in doing so I involved my fellows only in an extra-essential manner,
when I thought to myself that they, each for himself, would perforce
find things to be just as I have found them. Now, however, I must
10 eradicate every vestige of naiveté and reflect on how my fellow men,
how human beings in general, are given to me perceptually—since I
also can have knowledge of them only insofar as I can gain actual or
possible experiences in which they | would be given to me originally VIII, 59/60
as existing. By now considering more closely the experiences that
15 bring human beings, and even animals, to self-givenness for me, and
the manner in which they integrate themselves into the entirety of
mundane experience, I gain not merely a confirmation and along
with it a supplementation of that which I had previously expressed
and seen intuitively in the parlance of the “we”: a supplementation,
20 I say, inasmuch as I formerly paid no heed to this important and
singular stock of novel experiences included in the mundane total
experience, to the experiences of animal and human creatures; and
on the other hand a confirmation, inasmuch as our result, which had
only been attained on the basis of thing-perceptions, is confirmed
25 in this broadening. But not only that. Our entire result will in this
way receive a purification: to wit, the necessary reduction to the
universal stream of my own world-perception, in which is given
everything that can be given originally to me in perception, and thus
also everything of which I can afterward gain mediate knowledge.
30 The elaboration is easy. Animals and human beings are plainly
there for me perceptually only by virtue of the fact that among
the perceptions I have, there are some that bring things to given-
ness for me that are not mere things but rather lived-bodies; or,
what amounts to the same, that I discover in my phenomenal
35 spatio-thingly surroundings things distinguished as lived-bodies.
What distinguishes them as lived-bodies is that in them a “mental
life”—sensing, perceiving, thinking, feeling, willing, and the like—is
“expressed” or, so to speak, embodied. They have this distinction
 supplementations and clarifications 265

for me naturally provided I experience them as such, in a type of

experience in which they are precisely not, as is the case in mere
thing-perception, there for me as mere things but rather precisely as
lived-bodies—seen and apprehended as such, and confirming them-
5 selves concordantly in the progress of experience. In this context,
one lived-body is privileged for me in a peculiar manner and in
consequence is an animal creature, and more specifically a human
being, ahead of all the others. It is my lived-body, and accordingly I
am, for myself, distinguished from all other objects of experience—
10 “I” in the ordinary empirical sense of the word, i.e., I, this human
being, to whom belongs this lived-body, | my body. My lived-body VIII, 60/61
is the only one in relation to which I experience, in an absolutely
immediate manner, the embodiment of a mental life (of a sens-
ing, an ideating, a feeling, and so forth) that is my own life, or that
15 “expresses” itself in the form of a lived-body, in changing bodily–
thingly occurrences—a lived-body that I experience in such a way
that I perceive together not only this thing lived-body and its thingly
behavior but at the same time my psychic life, and ultimately the
two precisely together in one: the self-embodiment of the latter in
20 the former, the self-expressing of the one in the other. Thus, to take
an example, each of those bodily movements of mine that I perceive
as such—the movements of my hands, of my walking legs, and so
on—is at once a thingly, a, so to speak, mechanical movement (inas-
much as mechanics speaks solely of such things), and at the same
25 time, seen from the inside, a subjective “I move,” which animates,
as it were, the thingly–mechanical being-moved. Step by step, the
lived-body appearing to me—as well as the change in the modes
of its appearance—gives itself as bearing within itself this or that
psychical element, as something outward that still bears in itself
30 originaliter the inwardness that “expresses” itself in it. The two give
themselves as unseparated, as coinciding; in an experiencing regard,
for instance, the hand [is given], and [with it], in its movement, the
double-sided psychophysical movement, the movement specific to
the lived-body.
35 This, therefore, stands there for me in the perception that is spe-
cific to the lived-body, originally experienced in this two-layeredness
and in such a way that here both strata, outwardness as much as
inwardness, as well as their self-uniting, are themselves experienced,
 266 part two · section two · chapter two

and experienced quite originally, i.e., perceived together as one; the

same goes for everything that belongs perceptually to my lived-
body in the way of animation. But this only holds for my lived-body.
If I ask how other lived-bodies, and thus how animals and other
5 human beings, are experienced and experienceable as such in the
universal framework of my world-perception, the answer is: in this
framework, that is, from the standpoint of the original cognition of
experience, my body plays the role of the primordial lived-body,
from which is derived the experience of all other lived-bodies, and
10 thus I am constantly, for myself and my experiencing, the primor-
dial human being, from whom the experience of all other human
beings derives its sense and perceptual possibility. For it is only in
virtue of the fact | that in my very perceptual field, my lived-body VIII, 61/62
is continuously there as lived-body, in its original psychophysical,
15 i.e., double-layered, perceptual givenness, that other lived-bodies
can now also be there for me as lived-bodies and can in a certain
way also count as perceived. Only to the extent that things in my
bodily surroundings resemble my lived-body, and that which gives
its physical behavior the status of an animating expression, can they
20 and must they be apprehended and experienced as lived-bodies. I
say this, however, not on the basis of any objective–psychological
theories, about which I am permitted to know nothing here, but
based on the observation of my perception itself and its own pecu-
liar structure as perception of my own and others’ lived-bodies.
25 The perception of another lived-body is perception precisely inso-
far as I apprehend the existence of this lived-body as immediately
itself there. And in like manner the other human being as human
being is there for me perceptually. Indeed, I express the perceptual
immediacy with the sharpest emphasis precisely by saying: a human
30 being stands here before me in the flesh. It is not an inference, not
some mediate thought process that leads me to posit the existence
of another lived-body and fellow human being; this indeed would
mean precisely that he was only “there” in a broad sense, discover-
able somewhere in my environment, experienceable for me. No, he is
35 actually experienced, and he stands there in his spatial location quite
immediately; it is in no way conceivable that I could experience him
still more immediately. And hence I say rightly: I perceive him in
the flesh.
 supplementations and clarifications 267

And yet there lies contained within the sense of this percep-
tion a certain mediacy, one that distinguishes it essentially from
the perception of my own lived-body. In the latter case, we saw, the
thingly lived-body, but also the psychical element embodied there,
5 and the way it is embodied, are perceived in an originary manner.
The psychical element is my own, after all. In contrast, although
the other physical lived-body is, to be sure, perceived in my spatial
surroundings, and in just as completely an originary manner as mine
is, the psychical element embodied in it is not. It is not actually
10 and genuinely self-given but only co-meant appresentatively. In this
respect there is a similarity with that anticipation through which
something co-perceived, as itself concomitantly meant there, | is VIII, 62/63
contained in every external perception—such as the unseen back
side of the seen thing. But the analogy is not complete; it is an indi-
15 cation but not an anticipationa that could be transformed into a
self-grasping.b What this indicating intention demands and makes
possible is not a redeeming perception, as is the case in all moments
of preliminary indication occurring within spatio-thingly perception.
Rather, we are compelled to say, the perception of another lived-
20 body is, in keeping with its distinctive essence, perception through
originary interpretation. This originariness is grounded in its being
essentially and inseparably related back to my own primordial lived
bodiliness, in which I have the primordial experiencing of an incor-
poration of the subjective in something appearing in thingly form.
25 When I perceive that thing there, which in its entire behavior resem-
bles my lived-body, I cannot help but apprehend it as something in
which a subjective element is embodied, indicated in determinately
particular ways in the manner of a hand-moving, head-shaking,
tactile sensing, etc. of an I. By apprehending this thing from the
30 start according to what immediately embodies itself in it, I appre-
hend it itself concomitantly as a lived-body, to which belongs a
concretely full subjectivity persisting in a more or less indetermi-
nate fashion, a subjectivity that must experience itself in the “I am”
but that is not me myself. This spatio-thingly seeing and originary
35 interpreting viewing, which binds itself together in the apprehending
of another’s lived-bodiliness, this understanding as expression, is,

a Vorgriff b Selbstgriff
 268 part two · section two · chapter two

as against the simple external and the already founded perception

of my own lived-body, a distinctive basic form of experience, which
is still, according to its nature, to be designated perception.* Like
every form of experience, it has its own manners of confirmation;
5 the self-confirmation of interpreting perception is carried out again
through interpretation—but here is not the place to go into the more
precise manners of such confirmation. The interpreting perception
is characterized as a secondary form of perception insofar as it pre-
supposes, in its own sense, perception of one’s own lived-body | and VIII, 63/64
10 constantly takes its cue from this perception. This is precisely why
in the perception of another I am in a peculiar manner involved. In
understanding him by interpreting his lived-body, I at the same time
overlap, as it were, with what is grasped comprehendingly; and that
all the more clearly and in a consciousness that is all the more lively,
15 the more perfect the clarity is in which I in my interpretation come
close to the other, entering ever more deeply into his inwardness.

Lecture 36: ⟨Transcendental Solipsism. The Negative Result of the

Critique of Mundane Experience⟩

If I now, after these additions and clarifications,1 survey the

20 totality of my mundane experience, I see that it is pervaded by a stra-
tum of spatio-thingly experience that supports all other mundane
experience. Every possible experience that I can have of human
beings presupposes spatio-thingly experience. If I trace the stream
of the latter experience purely, if I here enact the reflections carried
25 through previously, purely considering the harmonies, disharmonies,
and corrections in this stream, and if I then recognize the possibil-
ity of that transformation into a mere “swarm” of appearances in
which every unity of belief dissolves, and that for me there could
then no longer be any talk of an empirically indubitable “existing”

* Lately, and quite inadequately, this experience through interpretation has com-
monly come to be called “empathy.”

1 Regarding what follows, cf. Husserl’s critical comment, Appendix 10, pp. 506ff.—
Ed.
 supplementations and clarifications 269

world with “existing” things—there then lies contained in all this as

necessary consequence that for me there can also no longer be any
talk of existing animals and human beings. Thus for me there exists
in fact not only the self-evident possibility that the spatio-thingly
5 world, pure physical nature, while I am perceiving it in empirical
indubitability, might not exist, but also, and indeed as a consequence
thereof, the possibility that no human beings exist, and thus none
of that mental life that expresses itself for me in lived-bodies. Of
course—I remind myself of what I already appropriated for myself
10 previously—this possibility of the absolute non-existence of the
world of my experience, with all of its human beings, is not to be
confused with any real possibility, which has the world | that exists VIII, 64/65
for me, that is posited as existing, as its bedrock. For such a pos-
sibility, as for instance that a procession of masked people would
15 move through the Kaiserstraße,1 may be merely conceivable but
otherwise empty, yet it is placed on the general ground of expe-
rience, and in the context of experience it is determinable as an
objective untruth. But here we are dealing with the possibility that
the entirety of our experience as such loses all harmony and that
20 therefore no valid ground for any positing whatsoever, including
that of real possibilities, could exist.
Consequently, in a critique of experience we are permitted to
operate with the real actuality and possibility of other subjects only
so long as this critique is an ordinary empirical critique, such as, for
25 instance, a historical critique or a critique of witnesses’ statements, or
the like; likewise, too, concerning the possibility that human beings
could become insane. It is a form of real possibilities that already
presuppose the existence of the world. But if the latter is itself in
question and is so universally, and if a universal critique is to be
30 carried out of the world-experience that originally gives and authen-
ticates the world’s existence, then this critique cannot be carried
out under the supposition of the existence of other human beings,
or even only of their possible co-existence along with me, the one
criticizing. In doing so one would be presupposing something that

1 At the time, the name of the main street in Freiburg’s pedestrian zone. During

the Nazi reign, the street was named “Adolph-Hitler-Straße” and renamed “Kaiser-
Joseph-Straße” after World War II.—Trans.
 270 part two · section two · chapter two

is itself in question, something included implicitly in the universal

theme of the critique, that is, something that is itself to be criticized.
If, therefore, I place myself on the ground of the self-evidently pos-
sible hypothesis that my mundane experience would pass over into
5 a senseless swarm of appearances, then for me, as the subject of this
swarm, there is no longer the possibility of other human beings, sane
or insane, whom I could invoke or who could teach me anything.
To think myself into the hypothetical scenario of my perceptual life
as a swarm and within this hypothesis to expect myself in addition
10 to hold other human beings to be really possible is an incompat-
ibility; for the swarm’s very form excludes every motivation for
believing in such real possibilities. But if the other human beings
who are conceived along with me are only co-conceived as empty
fictions, then these human beings’ concordant or non-concordant
15 courses of perception are also mere fictions, thus signifying noth-
ing.
From these considerations, therefore, I realize that a univer-
sal | critique of experiences as such, which falls to me as beginning VIII, 65/66
philosopher and only ever could fall to me, can be solipsistic only in
20 the good sense that it is only possible as a critique of my experiences,
that it only knows other subjects and their experiences as experi-
enced in my experiences and, placing them critically in question,
does not presuppose their existence. To the extent that I may later
ever have reason and occasion to perform a philosophical critique
25 on the experience of others, this can only have a sense after I have
performed a critique entering primarily into the mediacies of my
universal experience. If the experience of others exists for me only
through an experiencing that indicates itself through interpretive
mediacy, indicating itself in what is experienced by me directly, then
30 the primordial ground of all critique must in any case be the inves-
tigation of these mediacies, experienced in my consciousness itself
and to be pursued there.
In addition to all this, our extensive reflection on the objec-
tion from the possibility of insanity has also had the good effect of
35 making us aware, once and for all, of the danger of the specifically
epistemological circle that consists in using in one’s argument, with-
out noticing it, something in particular form that, in the generality
of the critical theme, stands in question.
 supplementations and clarifications 271

After concluding this meditation concerning mundane experi-

ence and the possibility of the non-existence of the world during
this experience, I can now make use of its result, improved and puri-
fied in the end, for my philosophical intentions. The world is there
5 for me indubitably, thanks to my concordant perception. It extends
through an endless past, thanks to my endless series of memories
that can be awoken, memories of the stream of my previous percep-
tions. And my experiential belief extends into the openly endless
future, provided I foresee the continuation of my perceptual stream
10 in the same style of concordance as before. To every phase of this
indubitable experiential certainty there also belongs the indubitable
certainty that belonging to what was genuinely perceived individu-
ally in detail or in the universality of the current total perception are
manifold horizons of perceivable things; or, speaking correlatively,
15 that to every actual perceiving | there belongs a multifarious possible VIII, 66/67
perception, a realm of things that are freely accessible for me though
lines of perception that can be activated freely. Of this, too, I have,
speaking generally, indubitable certainty, which reaches beyond all
openly possible individual disappointments, including those con-
20 cerning this subjective being-able-to-activate. It will always work
out somehow that the experiences that come to an actual running-
off fit together and permit the unity of a world, this world of mine,
to maintain itself in steady belief.
But none of this changes the fact that, as my closer consideration
25 showed, the belief in the world, with its entire objective content
which makes up the sense that is formed in experience itself and is
determined ever anew, is a presumptive one through and through.
This belief constantly leaves open the possibility that the percep-
tual style of concord that is now actually running its course could
30 give way to a senseless swarm, notwithstanding all the possibilities
that are free of doubt. But it also leaves open the possibility, which
should not be overlooked, that despite the concord in which it actu-
ally ran its course in the past and even now still runs its course,
even the horizons of the perceivable things that never came to be
35 perceived lack that capacity to be fulfilled that was constantly and
indubitably presumed. And this means, correlatively, that the world
does not have to exist, never had to exist, and, even if it did and does
exist, need not continue to exist. This world, which I experience now
 272 part two · section two · chapter two

as present in indubitable and continuously self-confirming percep-

tional belief, which I experience, in indubitable empirical memorial
belief growing out of concordant past experiences, as the bygone
world—this world need be nothing more than a transcendental illu-
5 sion. That it is so is an absolutely empty possibility, against which
the entirety of experience, with the full power of its concordance,
speaks, and for which nothing at all speaks. That this possibility,
that any of the infinitely many lawless particular possibilities that it
entails, be the truth, is something I cannot believe—I, the one who
10 lives in thrall to the experience of the world and who cannot annihi-
late it at will. I can therefore surely say that this possibility is without
doubt a nullity, considering it, that is to say, precisely with respect
to its actuality. And yet it is a possibility; it could nevertheless be
how things are. Or what here amounts to the same thing: | it could VIII, 67/68
15 be that in truth there is nothing real, that there is no world, that
no world ever existed and none exists now, even as I nevertheless
experience this one in certainty and quite indubitably.
Let us now relate this insight to our question concerning the
correct beginning of philosophy, which was the impetus for its
20 explication. The beginning philosopher, we said, after the universal
“overthrow” of all the sciences, is afforded, as the beginning lying
closest to hand, the cognition “I am” but also the cognition “The
world exists,” where at first the latter seems to be preferable since it
includes the former within it. In this connection the first method-
25 ological meditation made the demand, obvious for the beginning,
that what should count as an absolutely justified cognition is one
that is adequate and therefore apodictic. In the case of such a cog-
nition, every possible negation, every possible doubt, is excluded,
and indeed in such a way that this exclusion is itself adequately
30 apprehensible. A merely correlative expression is: the possibility of
the non-existence of what is adequately given is, precisely through
the manner of its givenness, excluded in absolute self-evidence.
The existence of the world is originally given in an experience
which is thoroughly inadequate and which cannot, for reasons of
35 principle, be transformed into an adequate one, neither according
to its essence nor its existence; it therefore leaves the non-existence
of the world constantly open. The statement “the world exists” and
the universe of particular experiential statements that could ever
 supplementations and clarifications 273

be put forth here is thus directed. The existence of the world and all
that is comprised in it must be included in the universal overthrow.
In what manner experiences of the world, and following them
sciences of the world, could ever be philosophically re-validated
5 or resurrected, I do not now know, although I do know that such
a thing would be forever excluded, or that a justification of empir-
ically grounded cognitions would forever remain impossible, if it
were demanded that they satisfy the cognitive norm of apodicticity
according to their straightforward sense, with which they are empir-
10 ical certainties. Such would be an evidently absurd demand. This
may now make me somewhat concerned and raise the question of
whether I | will have to change something in the future concerning VIII, 68/69
my radical demand for apodictic justification; or, if it should not
turn out, albeit with a certain modification of sense, that experience
15 was after all an apodictically justifiable source of cognition; and
accordingly if it should turn out that completely justified empirical
sciences could in fact derive their right, their true and genuine right,
from apodictically evident principles, and could only derive them
from these.1 But as a beginner I cannot yet tackle such questions. I
20 am still looking for the Archimedean point, upon which I can rely
absolutely firmly, the ground of cognition upon which I can begin my
first, so to speak absolute work. I hold fast to the radical demand for
apodictic justification and follow the thoughts which were awoken
by my negative result of the absolute critique of universal empirical
25 cognition and by the course of this critique itself.

1 Cf. Appendix 15, pp. 542 ff.—Ed.

 ⟨Chapter Three
Opening Up the Field of Transcendental Experience
Transcendental, Phenomenological
and Apodictic Reduction⟩

5 Lecture 37: ⟨The Apodictic Certainty of the Possible Non-

Existence of the World and the Transcendental Life of
Subjectivity in Contrast to It⟩

If I hypothesize in evidently possible manner that the universe,

the entire endless space with all in it, does not exist despite the con-
10 cordantly continuously streaming world experience, then I may be
permitted to ask: What would remain then, unaffected and perhaps
apodictically existing? But is not “the universe” identical to “the
totality of being”? Hence, does not my question ask, absurdly: What
if nothing at all existed? Yet, this critical insight that I acquired,
15 concerns, upon closer reflection, not the totality of entities in the
broadest sense, but more precisely the entities of mundane | experi- VIII, 69/70
ence, of objective being. ⟨Experience⟩ itself and me, the experiencing
agent, with my life, to which belongs the concrete stream of mundane
experience, is something that I have constantly posited as existing
20 and which I have presupposed. What I considered were altogether
the forms of my actual experiential life and the evidently conceiv-
able forms of its modification, among which those, through which
no mundane objectivities as experienced and experiencable and no
mundus at all would exist. Of course I have hereby not presupposed
25 my existence and that of the course of my experience in the form of
a hypothesis; instead, while I questioned critically the experienced
world, I looked on at my lived life, at my streaming perceiving,
remembering, anticipating and the like, and I took it as I found it, as
I perceived it, in its experienced selfhood. Did I thereby not commit
30 an epistemo-critical circle? In the entire meditation I enacted self-
cognition, self-cognition concerning my mundane experiencing, that
is, as I find it as the content of my own life, as I describe it in its
style, consider it according to its possibilities of modification. How

© Springer Nature B.V. 2019

S. Luft, T. M. Naberhaus (translators), First Philosophy, Husserliana: Edmund
Husserl – Collected Works 14, https://doi.org/10.1007/978-94-024-1597-1_15
 opening up the field of transcendental experience 275

was I permitted to enact self-cognition, since I do belong to the

world, and since in the apodictic critique of world cognition that of
self-cognition had to be achieved as well?
I stand here before a very peculiar situation. On the one hand it is
5 undoubtedly the case that I have presupposed myself and my experi-
encing life in the critique of mundane experiential cognition. During
this critical meditation it was for me the focal point of concern, it was
perceptually there, accepted in its very existence without ever con-
sidering subjecting this existing-for-me itself to an apodictic critique,
10 that is, to subject to a critique the being-aware-of-myself, the being-
aware-of-my-mundane-experiencing, the constantly-observing-it,
the regarding-it, the reflecting-about-it, this entire course of enacted
self-cognition, through which it was precisely there for me and topic
of my reflection. I confess that therein lay a certain naiveté; I enacted
15 a universal apodictic critique of my mundane experience, and this
self-cognition, namely the experience of my | mundane experience, VIII, 70/71
and moreover this self-reflecting, this considering of my mundane
experience, in which consisted, after all, this entire critique, I did
not subject, in turn, to a critique.
20 It may be that such a critique, a critique, above all, of being-aware-
of-oneself, perceiving-oneself, which give the mundane critique its
ground, in turn is necessary, and I can already glean that it would
presumably be of great importance. But what is in question first and
foremost is: Did I, by neglecting [this critique], really commit an
25 epistemo-critical circle? Is it not, rather, clear that here two meanings
of I, and consequently of “my psychic life,” “self-experience” and
“self-cognition,” begin to come into relief?
I, according to my ordinary I-parlance, means I, the human I.
Taken concretely and in full, I am an animated lived-body, psy-
30 chophysical reality, belonging to the world, to the totality of realities.
I am an object of my mundane experience among others. But do
I not have to distinguish the I, which is here the subject of expe-
rience, the I-subject for the I-object? Let us reflect more closely:
I, who lives through, in enactment, a continual world experienc-
35 ing, find this manifold-unified world and am thus, as an all-finding
subject, precisely the subject for all objects, for the universe. But
integrated into all of this I find also myself, that is, me as an object,
this human I with all of its “mental life,” belonging psychophysically
 276 part two · section two · chapter three

to this physical lived-body, which I call my own, embodied in it

objectively. And this entire psychophysical reality is what it is in
the universe, enmeshed in the manifold concatenations of causality,
through which all mundane realities are immediately or mediately
5 ⟨connected⟩, dependent upon one another in space, bound to one
another causally.
Of course this is not merely an accidental equivocation. In the
transition from the observing gaze of the I-subject to the I-object
and back I must understand in apodictic evidence that the I, the
10 subject of experience, is identical to the I that has become objective
in the human being. More precisely spoken, I must acknowledge the
following as an absolute | evidence: If I transition from my objective VIII, 71/72
self-experience of myself, as this human I and mental life incorpo-
rated in my lived-body, to the reflection upon myself as the subject
15 who enacts this objective self-experience and who, concurrently,
reveals any other [elements of] subjective life through such reflec-
tion; and if I then return back from this reflective experience of the
subject-I to the objective-mundane experience of the human I, then
I must at once incorporatea into myself, the objectively experienced
20 human being or my own lived-body, all that I have experienced
in the subject-reflection, and I must take as identical the I itself,
subject-I and human I. It is I, the subject-I, and I am identical with
the I, which belongs psychophysically to this lived-body and hence
to the world. And on the other hand, I the human being, or this
25 psychophysically real “human being” with its human I is the one
who enacts this reflection and reveals through it its hidden inter-
nality. Mundane experience, in which I am an object of experience
as a human being, is, while I am in this attitude, not visible in the
objective content of experience; it only becomes graspable through
30 reflection. Nevertheless, it is at the same time—and evidently—my
experience, of this human being, just as, once again, the reflection,
if I grasp it once again in a reflection of even higher level, is my
reflection, that of the human being.
But despite all of this, and no matter what difficulties I may
35 find here upon closer inspection, I cannot avoid this distinction.

aeinverleiben—the English term “incorporate” plays on the same etymology of body

(Latin corpus)—Trans.
 opening up the field of transcendental experience 277

Indeed: If I enact the critique of my universal world experience,

by observing it simply and with respect to the possible forms of
modification that I can freely create in phantasy variation, I do
truly gain the apodictic insight that the world that I factually expe-
5 rience at each moment does not have to exist absolutely. If I, in
observing my mundane perceiving, have taken the latter naively
as truly running its course, it is nevertheless apodictically certain,
and in any case certain in phrasing it hypothetically or generally,
that if mundane perceiving runs its course in such a normal style,
10 what is perceived in it as world does not have to exist. Assum-
ing, hence, that this world did not exist, then my lived-body would
accordingly not exist either, hence also I as a human being would
not exist, then not nothing remained, since all of the perception
of the world that is presupposed would exist |, and I myself, as the VIII, 72/73
15 subject of this perceiving and of the entire concrete psychic life
in which mundane perceiving runs its course, would still exist and
remain as who I am with all of this life. I would be the one unaf-
fected in my being by all world negation, the one who would be
the never-negatable one through, so to speak, an epistemo-critical
20 destruction of my lived-body just as of the universe writ large. Of
course I may not express myself in this way: I remain who I am,
even if I were taken from this world when I were severed from
my lived-body; for this would seem as if it were a possibility that
an angel of death would lift me, as a pure soul, out of this existing
25 and remaining world. It would be much more appropriate to say—
although admitting such religious ideas would be impermissible for
the beginning philosopher, since they are included in the general
overthrow of cognition: If the created world, the objective one of
my experience, were destroyed, then I, the pure I of its experience,
30 would not itself be destroyed for the same reason, and this expe-
rience itself would not be destroyed. But we are free to go even
farther. If it had so pleased God, if this were conceivable, that he
had created only a world of transcendental semblance instead of
the real world and had given it to me, the experiencing agent, as an
35 indubitable reality—and yet [it were truly] a nothing, then I would
remain exactly who I am, in my pure selfness. But I, according to
the transcendental semblance this human being, would in truth be
without a lived-body; and even if I lost this lived-body of transcen-
 278 part two · section two · chapter three

dental semblance, I would nevertheless at all times be a subject—of

an experience which had now transformed itself into an absurd
swarm.1
Accordingly, if we now return to our purely philosophical med-
5 itations, there is no doubt that we have to distinguish, that is, that
I as a beginning philosopher have to distinguish: my human exis-
tence, given to me originarily in perception in my mundane self-
experience, and my transcendental existence, given to me originarily
in transcendental self-experience, in that self-perception of pure
10 reflection. In mundane self-experience I am a mind with a mental
I, as really belonging to the sensually experienced lived-body, as
bound to it psychophysically. If no | lived-body exists, then it is a VIII, 73/74
transcendental semblance, hence also no psychophysical causality
that could really intertwine the I and contents of egoic life with
15 physical-bodily events and could hence attribute to them objective-
real identity as mind, mental life. The I as mental or as mind (if
one does not like to distinguish between I and mind) would have
vanished together with the world, and of course just as my mental I
likewise that of other human beings and they themselves. This holds
20 indubitably as long as the concept of mind still retains its natural
meaning, which refers to a correlate, to a lived-body animated by
a mind, as a lived-body which not only exists physically, but which
functions psychically, moves subjectively and animates subjectivity.
On the other hand I must remind myself: The cognitive con-
25 tingency that the world has due to the essence of my mundane
experience, and everything that follows from this contingency, does
not concern my I in its purity and my egoic life in its purity. All
positing-as-nil, the annihilation of this universe lets my empirical
mind, the mind as such, vanish; but not the purely mental, that pure
30 egoic [life] which no longer has its real co-existence as animating,
which no longer has an existential meaning from my mundane
perception, but which has existence for me from my pure self-
experience, which is in no way affected in its validity whether or
not mundane experience has validity or which validity it has what-
35 soever. Indeed, if I put out of play the entire mundane experience

1 Cf. Appendix 17, pp. 537f.—Ed.

 opening up the field of transcendental experience 279

concerning its objective validity—as I do when I hypothesize on the

ground that the world did not exist—and apodictically imagine this
possibility, then that self-experience is not yet dismissed in which
this mundane experience itself exists for me and remains for me
5 as my living experiencing.a And now, while the entire mundane
experience in its full universality is out of play, I no longer have any
possibility, in the transition from reflection to the straightforward
perspective on the world, to lay my subjectivity into a lived-body
and into the world. Indeed, it is no longer anything mundane. On
10 the other hand, my I and its experiencing life is, as I said, nothing
less than put out of play. To the contrary: It is in constant effective
validity for me | so much that self-experience provides for me the VIII, 74/75
entire ground on which my observation roams, which would become
absolutely meaningless and aimless if I gave up this ground. This
15 will require further considerations.

Lecture 38: ⟨The Field of Transcendental Experience as Topic of a

Transcendental Critique⟩

Now all depends upon me seizing, utilizing, and expanding my

cognitive gain in the right manner.
20 Looking back at the path taken so far, it seemed the most obvi-
ous to me, who intended to begin with an apodictically grounded
philosophy, to begin with an apodictic critique of the most original
self-evidencesb that are still in effect after the Cartesian overturn
of the sciences; thus [to begin] with a critique of the existence of
25 the world of experience or of the validity of mundane experience,
or the existence of my own I, or the critique of the evidence of the
“I am.” I preferred the former critique, which had to encompass, in
its universality, the latter.1 For, as I, of course I understood myself
as human being, how could I have thought of anything else at this
30 beginning stage? The result of this critique was the bracketing of

a erfahrendes Erleben b Selbstverständlichkeiten

1 The first critique pertains to the critique of the existence of the world, whereas

the latter to the way via the critique of the I—Trans.

 280 part two · section two · chapter three

the cognition of the world as mundane experience and experiential

cognition. Such a critique can in principle not be an apodictic one.
When I later, however, was led back to the “I am” and was left with
it after this critique, then I no longer meant the I of the natural man-
5 ner of speaking, as if I, the human being, had somehow saved myself
from the epistemo-critical apocalypse. Instead, what remained was
the transcendental I; and precisely this [I], because I as the subject
of the entire world cognition did not belong to the cognized world
and became aware of it of myself in my purity once I bracketed
10 the former. Hereby, precisely, a most significant progress had been
made, a much-promising horizon had been opened.1 Admittedly,
being left with transcendental self-experience with its transcenden-
tal self did not yet entail retaining it as an apodictic residuum | VIII, 75/76
of the apodictic critique of the world. Of the latter, nothing at all
15 remained, and nothing of the validity of the experience giving it.
But the being of this experience and thereby of the I as the subject
of experiencing of this experience now became visible in a turn
of the theoretical interest; it became visible that a self-experience
remained, namely it remained unaffected throughout the mundane
20 critique and that, if I bracketed the entire world, I myself would
always lay ready to hand for myself as the theme of experiences and
all other cognitions. By opening up transcendental experience and
the field of transcendental subjective being and life in this manner,
it is now also opened up as a theme for a transcendental critique.
25 The latter is something that I, to be sure, yet have to supply, if I
remain consistent with my philosophical principle of beginning, that
I may only count apodictic evidences as valid in the beginning. This
is, thus, the great task that still lies ahead of me.
It is now very important for the way I understand my own method
30 to make clear to myself the following in reflection. Obviously, the
apodictic critique of mundane experience—apart from its original
function of deciding whether the self-evidence of world-existence
has the meaning of an apodictic self-evidence and could thereby
supply an apodictic ground of cognition—has afterwards taken on
35 yet another, second, and very far-reaching function; namely to make

1 Cf. Appendix 17, pp. 557f.—Ed.

 opening up the field of transcendental experience 281

transcendental subjectivity and its transcendental life, which was

hitherto hidden to me, visible.1 For it is only in this way that the
transcendental I comes into my field of vision as subjectivity that is
purely in and for itself, as an ontic sphere to be posited for itself:
5 as positable for itself, even if the universe does not exist or if any
position-taking with respect to its existence remains inhibited. It
is only in this manner that I can appropriate the transcendental
I for myself, as it were as an ontic sphere purely to be severed
from the world, and yet not severed in any natural sense of the
10 term, as if we were dealing with separately existing—or even only
possibly ⟨separately⟩ existing—ontic spheres and in which man-
ner ever separately existing ontic spheres. Transcendental being is
completely | self-encapsulated, and yet, according to the peculiar VIII, 76/77
meaning of mundane experience, hence according to an accom-
15 plishment enacting itself in the transcendental I, experiencable as
animating a lived-body. Herein lies: The transcendental I is purely
in itself; it enacts in itself, however, a self-objectivation, it gives itself
the meaning formationa “human mind” and “objective reality.”
But how, now, does my transcendental I release itself from this
20 self-concealment? How do I free myself from the self-created apper-
ception, which, again and again reasserting itself habitually, lets me
appear for myself always only as I the human being? In other words,
how can I ever overcome the habitually effective motivational force,
which at all times draws me into mundane experience, believing
25 in it, and into the enactment of the apperception as human being,
which at all times enworlds me? How can I ever rise above this
losing-myself in the world and this dressing-myself in a worldly
cloak, and become aware of myself in my transcendental purity
and peculiarity: as the subject in whose apperceiving experiencing
30 (insofar as it shapes and actively enacts mundane experiencing in
itself) this “this world exists” and this “I am a human being in this
world” constitutes itself as a subjective accomplishment? Or: How
can I ever see the subject and its subjective life purely in itself, in

a Sinnesgestalt

1 Husserl comments on this sentence: “This could have been intended from the

beginning.” Cf. Appendix 10, p. 508.—Ed.

 282 part two · section two · chapter three

and through which all objective experienced being is for it, and
moreover conscious being of every type and form?
The answer is clear: [all of this is possible] through the means
of our methodological bracketing of the existence of the universe.
5 For now I see, after having overcome the belief in the world and
having put it out of power in the most effective form of an evidently
possible hypothetical negation of the entire world, that for me now
also my self-positing as worldly reality, as human being, has become
impossible. On the other hand, I also see that my self-experience
10 is not only enactable, but that it remains in an uninterrupted enact-
ment and in constant validity. I as human being would no longer
exist, or I can always put out of power my existence as human
being. But at all times I do exist and so does my streaming life; at
all times that to which my gaze is directed first and foremost is, in
15 this context, my mundanely existing life and my apprehending and
experiencing myself | as “human being in the world.” Putting the VIII, 77/78
world into brackets, hence, includes concurrently a bracketing of my
self-enworlding apperception.This is, hence, a method of undressing
my empirical-objective cloak that I have inwardly put on myself or
20 rather that I always again put on myself in a habitual apperceiving—
which remains disregarded during my naive life experience. This is,
hence, a method to bring for myself this very fact to cognition, and
in general to cognition that I live, in my ultimate and true reality, an
absolutely encapsulated life of my own, which is a life in a constant
25 objectivating accomplishment, a life which, forming mundane expe-
riences, forms in itself an objective world as its phenomenon, thus as
a phenomenon in this ultimate subjectivity. The [world] is what it is
from my transcendental forming, as appearing to me, being valid for
me, existing in my own authentications, and confirming itself as real.
30 I can already see that all objectivity appearing to me, indeed,
whatever I ever have or could have objectively conscious beyond
the real world—that I may only take such objectivities as some-
thing appearing in my appearance, as something confirming itself
in my confirming, as phenomenon forming itself intentionally in an
35 absolute conscious accomplishing belonging to my transcendental
life.
Yet, this look ahead will give me enough food for thought at
a later stage. For now I declare this in the self-explanation of my
 opening up the field of transcendental experience 283

method, by which the transcendental I vis-à-vis the empirical I, the

transcendental life and transcendental self-apprehension vis-à-vis
the empirical mental life and empirical self-perception becomes
visible.
5 In this latter reflection it has also become clear that we owe this
access to transcendental subjectivity not only in fact to the described
method, but that this or a familiar method in general is indispens-
able to discover it. I emphasize: discover. Nobody needs to discover
his empirical natural I, himself as a human being. Every mature and
10 waking human being finds himself as | human being with a human I VIII, 78/79
and human mental life; he enacts natural self-experience in natural
reflection, which he enacts every time he says: I perceive, remember,
I like this or that, I desire, I will, and the like. On the other hand,
transcendental subjectivity had to be discovered first of all, everyone
15 has to discover it for himself at one point, and first and foremost his
own. And he only discovers it through a method which frees him of
the motivational force of natural life. Mere reflection, no matter how
carefully observing, analyzing and directed at my pure psychic [life],
my own pure mental awareness, remains without such a method
20 natural psychological reflection and remains what it already was—
no matter in which imperfect shape: mundane experience. This pure
mental simply is and remains mental, an interiority of a continually
valid exteriority. As long as the world exists for me, in naive validity
and continued validity as existing reality, this purely mental is still
25 an animation of my lived-body, experientially and self-evidently
belonging to it as co-entity in the world, which is valid for me. And
as long as it is ⟨the world which exists for me⟩, I am therefore in it,
[as] this human being, this human mental life. Which occasion could
I ever have in my natural course of life to transcend this natural
30 attitude? Obviously it is necessary, if this is to occur, that I bracket
this validity that I attribute to mundane experience by enacting it
naively, by enacting it in the naively enacted experiential belief. But
this has to occur in such an effective form that every attempt to
fall back into the naive enactment of experience is undercut. Only
35 when nothing is “there” for me any longer in the most rigorous
sense, if there is no longer existing reality, only then can I grasp
myself as transcendental subject, as that irreality which all reality
presupposes.
 284 part two · section two · chapter three

It is clear that transcendental subjectivity had also to be dis-

covered first of all historically. In its first form immature, and for
that reason rendered both ineffective and confused, the discovery
of the Cartesian Ego Cogito comes to the fore, incidentally here
5 immediately bound up with the claim to apodictic indubitability. A
true and pure | display of transcendental subjectivity only occurs in VIII, 79/80
the method of the phenomenological reduction, which is familiar
to every phenomenologist. It is no other ⟨method⟩ than that which
has been described in detail in the last lectures. To this extent, it
10 also deserves to be called the Cartesian method of transcendental
reduction, insofar as it is nothing but a clarificatory exposition of the
depth dimensions hidden—and hidden to Descartes himself—in the
first Meditations of Descartes that only appear to be trivial. It will
become clear only later why our method is called that of the phe-
15 nomenological reduction, likewise why transcendental subjectivity
is also called phenomenological.
I said that for Descartes transcendental subjectivity, the Ego
Cogito, immediately discloses itself as absolutely indubitable being.
In contrast to the possibility of the non-existence of the experi-
20 enced world, or, as Descartes prefers [to say], the possibility of
doubting it, the Ego Cogito comes into relief for me as something
absolutely indubitable. It was, conversely, with much deliberation
that I disconnected the method of transcendental reduction in the
current presentation from the question as to the apodictic validity
25 of transcendental self-cognition. I now distinguish this transcen-
dental reduction or phenomenological reduction from the apodictic
reduction, which is connected to it. The latter designates a task that
only becomes possible through the phenomenological reduction.1
Before practicing apodictic critique, I must have a field for critique,
30 in this case a realm of experience, and the latter, that of transcen-
dental self-experience, I only have thanks to the method of the
phenomenological reduction.
On the other hand it is barely avoidable and in any case useful to
carry out a piece of this apodictic reduction—the beginning, which

1 Husserl carried out this apodictic critique in the lecture course one year prior to

this lecture, entitled Einleitung in die Philosophie (Introduction to Philosophy, ed. in

Hua. XXXV)—Trans.
 opening up the field of transcendental experience 285

immediately suggests itself—as well in due time, and this [should

occur] in the context of the first closer observation of the newly
emerging transcendental sphere. Also questions as to a possible
modification of the method of the phenomenological reduction soon
5 become pressing, as contributing to the meaning of transcendental
subjectivity. | VIII, 80/81
Let us begin by scrutinizing more closely transcendental subjec-
tivity,1 which had become visible in our methodological procedure
only with limited contents, merely in the manner of a first glimpse.
10 The latter occurred in the manner that I, the I as experiencing the
world as natural-naive I, went on to completely strike through, as it
were, this world, and then my world-experiencing itself remained
for me, and hence I myself as experiencing I; although, of course,
my lived-body and my humanness had been stricken through as
15 well. This [world-experiencing], hence, entailed: I exist, and exist
[as] experiencing these world experiences.
This experiencing life exists and it is my life, even if nothing real
existed or [actually] exists, whether or not the world and humans
(and so on) may exist or not; a continually streaming being as egoic
20 life which I do not doubt in the least and where I at first have no
occasion to doubt it or address critical questions to it: indeed, I
experience it continually, entirely immediately in perception; only
that this perception is transcendental, it is enacted in the attitude
of a universal bracketing of the world. To this attitude belongs also
25 my empirical self-experiencing as I-human, only that this experi-
encing is not enacted naively regarding its objective validity, but by
bracketing—as we also say phenomenologically: by bracketing its
validity, it is taken as a merely subjective fact, as a pulse of my egoic
life.

1 On the following, cf. Husserl’s critical remark, cf. Appendix 10, pp. 508 f.—Ed.
 ⟨Section Three VIII, 82
On the Phenomenology of the Phenomenological
Reduction. Opening Up a Second Path
to the Transcendental Reduction⟩

5 ⟨Chapter One
The Transcendental Temporal Form of
Subjectivity’s Transcendental Stream of Life⟩

Lecture 39: ⟨The Full Content of Universal Transcendental

Self-Experience: Transcendental Present, Past, and Future⟩

10 The I as experiencing mundane objectivity is, however, by far

not the entire transcendental I, not the full content of a transcen-
dental self-experience to be universally unfolded. If we look more
closely, the consistent self-abstention of any natural-naive world-
belief in mundane [objects] concerning every perception of anything
15 objective does not only lead to its pure transcendental grasping, to
a grasping as the transcendentally pure “I perceive,” but the fol-
lowing becomes conspicuous for the first time. Finding myself in
the natural attitude as human I and being constantly related to my
surrounding to which I belong, I find not only myself as perceiving,
20 and hence I say in reflection not only: I remember, I anticipate, I
think, I doubt, I compare and contrast, I wish, desire, will and act.
Instead, to all of these acts that are experienced mundanely in nat-
ural reflection as empirical egoic acts, correspond transcendental
egoic acts, and these are nothing other than those concrete acts
25 which have become enacted by myself as the I who has become vis-
ible in its pure ownness and independence of all worldly | existence VIII, 82/83
through the transcendental reduction. These are those same objec-
tive acts, but freed of all objectivating apperception in the attitude
of naiveté; rather, the objectification becomes understood through
30 my abstention from all mundane co-believing as an accomplishment
that enacts itself in the respective subject as a transcendental one

© Springer Nature B.V. 2019

S. Luft, T. M. Naberhaus (translators), First Philosophy, Husserliana: Edmund
Husserl – Collected Works 14, https://doi.org/10.1007/978-94-024-1597-1_16
 the transcendental temporal form 287

and is itself taken up into the transcendental content. If I seize,

for instance, reflectively an “I wish for the nice winter weather to
remain,” then the abstention from all worldly belief leads me to view
now my transcendentally pure “I wish this or that,” that which truly
5 occurs as my comporting-myself-wishingly, which exists whether
or not the world exists. It is not a second wishing, a transcendental
one besides the objective one; rather, what is objective in it is an
apperception that enacts itself in me with an experiential belief that
I myself enact. And it is precisely this that I see when I put “out of
10 play,” when I inhibit the experiential belief, namely the mundane
one; or I must inhibit [it] if I want to become aware, reflecting as
phenomenological I, what actually and truly is at hand as the purely
subjective wishing life and deed in natural objectivating and the
natural “I wish” intertwined with it. I may not spare anything of the
15 mundane, which counts as content of natural reflection, from the
phenomenological reduction, both on the side of the I as on the side
of what is conscious for me as what is wished. Hence, the positing
of reality related to the nice weather naturally has to be inhibited
as well. Since natural objective apperception always comes prior, I
20 have to practice the reduction when I gauge every “I do or suffer
this or that” that offers itself objectively, or as we can also say, [I
have to practice,] as a methodological tool, the mental “bracketing”
which puts out of play the objective belief. This [is the case] with
every egoic act and every egoic experience to be grasped in natural
25 reflection; and we seize through this method each [act and experi-
ence] as what it is in transcendental subjectivity, as a pulse in the
latter’s true and pure life.
If we use the convenient Cartesian expression Ego Cogito as the
universal title for all | transcendental egoic contents to be gained, VIII, 83/84
30 then the word Cogito does not designate thinking in the narrower
sense of the term, but it encompasses no less any loving and hating,
wishing and willing and so on; but each time we do not explicitly
speak of the empirical-natural I-think, we mean the respective tran-
scendental egoic life, that, hence, in which all objectivity appears and
35 in which it is posited, whose own transcendental existence, however,
retains nothing of objective being.
But before we shine further light on the method it will be bene-
ficial to ensure ourselves in also another respect of the universality
 288 part two · section three · chapter one

of the transcendental sphere of experience, namely to make it clear

to us that our method not only leads to the transcendental life of
the present—that is, to the respective Ego Cogito that I enact now,
that runs its streaming course during my reflection now as my cur-
5 rent “I perceive, I think, I wish, I do.” Just as I know in the natural
attitude as I-human of my past and future life, looking back and
ahead, I know likewise, practicing transcendental reduction, also of
my transcendental being or life in the past and the future; and this [I
know] from transcendental experience. Experience is first and fore-
10 most perception; but memory and—in a certain sense—anticipation
are experience, and it is to the latter that we owe originarily all
knowledge of the past as past and future as future.
Let us illustrate this with an example. I remember yesterday’s
walk to the castle. If I practice the method of bracketing here, then
15 not only my present perceptual lived-body and my entire mundane
perceptual presence are put out of play and the city with the cas-
tle hill as present existence, but also yesterday’s entire castle walk
with all that is posited therein as objective is affected by the phe-
nomenological reduction. The latter reaches into the past, affects
20 my past empirical I, the past lived-body, the ontic contents of the
past external perceptions, through which the city, the respective
streets as ones through which I promenaded, the | castle hill, as the VIII, 84/85
one that I climbed yesterday, were given to me as facts of objective
existence. Here I soon notice that a memory indeed gives me the
25 transcendental in a double manner. On the one hand I remember,
and if I put the universe out of play, or inhibit the entire experiential
belief that it concerns, then this reflectively perceived “I remember”
remains for me as my current experience. On the other hand, in this
current experiencing my past castle walk presentifies itself for me.
30 Surely, I may not make any judgmental use of the past occurrence,
which was a psychophysically real occurrence in the world as an
action on the part of my human person; insofar as my memory is a
belief in this real past, it is put out of play, this belief, through my
phenomenological bracketing. But upon closer inspection there lies
35 in my “I remember” included an “I have perceived”; and in the past
action: “I have willed and done.” It may be that the castle hill, my
lived-body, my walking legs and so on are, as past being, undone,
a transcendental semblance, it may be with their being as it may,
 the transcendental temporal form 289

this entire continuity of perceiving, through which the path and the
goal were valid for me as reality in perception, and the striving,
willing, doing, which was my active experiencing together with my
perceiving, [all of this] is not annulled through the inhibition of
5 my judgment with respect to mundane being. Hence, not only do
I have given currently as present transcendental experience the “I
remember,” but contained in it the memory of my past transcen-
dental life. The same goes obviously for every memory. Every one
of it permits evidently a double transcendental reduction, one of
10 which yields the memory as my transcendental current experience,
while the second, reaching strangely into the reproductive content
of memory, reveals a piece of my past transcendental life. If I, in
so doing, walk along the chain of my recollections, I let myself be,
as it were, continually guided by a newly emerging recollection all
15 the way up to a current present and if I practice the transcendental
reduction with respect to the line of recollections being awakened
continually, | then I thereby view my continual transcendental past VIII, 85/86
up to the now; but only a certain part of it; for, if I ask, conversely,
about the pasts prior to that, reproductively awakening ever new
20 distant recollections, then I see, practicing the phenomenological
reduction, that my transcendental life continually reaches back into
an endless past.
Things are somewhat different with respect to the future, inas-
much as the “predicting” of anticipation is not only not an actual
25 seeing, but also not an exact analogue of the seeing-again-before-
oneself in the manner of a presentifying recollection. But regardless,
we can also practice phenomenological reduction with respect to
the pre-anticipated, and we find again through the transcendental
reduction a double transcendental [moment], on the one hand the
30 anticipation as a present transcendental experience and on the other
hand, contained therein as anticipation, the anticipated content;
and insofar as constantly every present is continually accompanied
by a future horizon of anticipation, we again have, analogously to
the endless horizon of transcendental past, an open endless hori-
35 zon of a transcendental future. We see, together with the world,
objective time, that time which is the form of mundane objectiv-
ities as existing, is put out of play. But on the other hand: I, the
transcendental I, live a transcendental life, which presents itself
 290 part two · section three · chapter one

in a continual transcendental experience in its own transcenden-

tal temporal form, which has, in a manner yet more closely to be
described, the form of a present life, which bears in itself the end-
less horizon of recollection and anticipation, a horizon, which, once
5 revealed, displays a transcendental stream of life that is endless in
both directions.

Lecture 40: ⟨Reflection as Splitting of the I and the Identity of the

I in the Streaming Living Present⟩

Yet we still need to reflect to penetrate much deeper into that

10 which I have in my transcendental life and which role mundane
objectivity plays therein, which is excluded from judgment, an objec-
tivity which, despite this exclusion, does not cease | to appear for me. VIII, 86/87
A house that I perceive does not cease to be, if I cross over into the
transcendental attitude and grasp my I-perceive as the transcenden-
15 tal experience, something perceived in my perception, something
believed in it, in the certainty of standing there before me, existing
thus and so, with this red roof, and so on. But wait, did I not bracket
the existence of the house, excluded it, thus “put out of play” this
naive belief of naive perception? If I take belief away from percep-
20 tion, it is no longer perception. It is of no help to say: One cannot
simply take away the perceptual belief from the perception as if it
were a detachable part. But this is not what is going on here; but
instead [we are dealing with] a “putting out of action, out of play.”
Indeed. But does it not mean that to do so is to harm perception? In
25 any case, through the phenomenological “bracketing” my original
experiencing is altered. But through this bracketing I receive, it was
said, my “I perceive” as the experience just as it is or was actually
and purely in itself. I receive it as an element of my transcendental
subjectivity, which, in itself, is purportedly nothing else than the I
30 and egoic life, as it is in and for itself, may a world exist or not, and
which enacts in itself, in its life, an experiencing of the world—as
a special life of unruptured belief—and only through this has the
world conscious in itself as an existing reality.
If I follow what this method recommends, I cognize this transcen-
35 dental subjectivity and what is said of it, indeed, I see it. But once I
 the transcendental temporal form 291

reflect, as I now did, on the method, I become doubtful whether it is

suited and could ever be suited to unveil transcendental subjectivity
and its life.
But I must not tolerate any confusions here. I must give myself
5 a clearer account about the manner in which I practice the tran-
scendental-reductive method and in which I have to practice and
understand it in order not to fall into perplexities.1 I begin my
reflection naturally as natural self-reflection ⟨or⟩ reflection.a The
perception of a house shall serve once more as an example | where VIII, 87/88
10 I shall first carry out this reflection. The given point of departure is
that I perceive in a naive devotion and in a certain self-forgetfulness.
I am completely absorbed in the perception of the house. It is not
the self-oblivion of a dull sleep. The I is awake, it is a current I, that
is, it is an enacting subject of an act, whose only correct2 expression
15 has the form: I think, Ego Cogito, and its complete expression still
requires the determination of the respective cogitatum, of what I
think. The uniqueness of the structure of the actus with act subject
and act object expresses itself in the grammatical subject-object
predication. In the actus, the enacting I is directed at the object that
20 is conscious in the actus itself, it is occupied with it. In our case it is
an enacting of a perceiving. Being aware, observing, I am directed
at the house. But that I am so directed—and herein consists the self-
oblivion I am talking about—of this I know nothing, and this is to
say, I am not directed at it. This only occurs in the form of a reflec-
25 tion, of a perception of a higher type. In it the perceived is no longer
the house but instead the “I perceive the house,” and thusly the con-
tent of the reflection is indeed and faithfully expressed in the simple
perceptual judgment. What happens or what has happened in this
reflection? In this self-perception apparently this [happened], that
30 I, as the I of reflection, rise above the actus of the “I perceive,” above
that actus in which I, absorbed in its enactment, did not become
aware of it and of myself as the enacting subject. And I as this newly
emerging I of reflection come on the stage once more in an actus of
a Selbstbesinnung ⟨oder⟩ Reflexion

1 On the following up to p. 314, cf. two critical remarks of Husserl; cf. Appendix 10,

p. 509.—Ed.
2 Reading korrekter instead of konkreter—Trans.
 292 part two · section three · chapter one

“I perceive,” in which I turn that self-oblivious I and the previously

unperceived “I perceive the house” into the perceived content and
direct myself at it by grasping it.
Of course, once I allow reflection to set in, the naive perceiving
5 of the self-oblivous I is already past. The latter I grasp, reflecting
now, only through snatching it, reaching back into the “still hav-
ing conscious” of so-called “retention,” the immediate recollection
attaching itself immediately to the original experiencing. Only | by VIII, 88/89
reflectingly reaching back in this manner I can become aware of
10 the naive perceiving and the self-oblivious I, an awareness, hence,
which properly is a post-awareness and not actually a perceiving
grasping; but it is a grasping. Once the perception, in our example
the perception of a house, continues after having established myself
already as a reflecting I, then I have, for this further continuing
15 perception, not a temporal spreada of the I directed at the house [on
the one hand] and, on the other, of the I of reflection directed at this
I and its being-directed-perceptually-at-the-house; as was the case
for the period of the post-awareness of the self-oblivious perceiving
reaching back. Rather, in the living present I have in coexistence the
20 doubled I and the doubled I-actus; hence the I which now observes
the house continually, and the I which enacts the actus: “I am aware
that I continually observe the house,” and which articulates itself,
perhaps, in the form “I observe the house.” For, of course this simple
statement is an utterance on the part of the reflecting I, and the I
25 expressed therein is the one that is reflectively grasped.
Furthermore: the I carrying out the reflection is obviously in the
mode “self-oblivious I,” and its own actus making this aware is a
self-oblivious actus. But if we inquire whence we know of this self-
oblivion of the higher order, the answer is clear and the same as
30 for the self-oblivion of the lower order: through a reflection, and
this means now through a reflection of the second order, which a
corresponding reflecting and in turn again self-oblivious I, which
would say, expressing its perception: I am aware that I perceive
this house. Again one would have to show that one can distinguish
35 here between phases of retentional grasping-back and perhaps later
phases, in which the I-subjects, which are related back upon another

a Auseinander
 the transcendental temporal form 293

in this splitting of the I, belong to the same streaming present. I

hardly need to mention that each new, higher ascending reflection
brings a new I to presence as the I of enactment, in the manner that,
for instance, the third I and its actus is related to the second and the
5 second to the first. | VIII, 89/90
Let me add one more terminological remark: the talk of self-
oblivion is not fitting since, according to the normal parlance of
oblivion, a conscious awareness would have had to precede it, which
would have to be followed by the forgetting of something that was
10 already conscious. But apparently, in our case, the mode of self-
oblivion, viewed in itself, is what is prior. On the other hand, the
expression “the I unconscious of itself” is not fitting either due to the
ambiguities of the term consciousness. We might better speak of a
latent I, and in contrast to it of a patent I.Accordingly we would have
15 to say: An I becomes patent, a waking I, an enacting I of an actus,
and the actus itself becomes patent only through the appearance
of an I reflecting on the former, which is itself latent. Furthermore:
Such a type of becoming-patent is possible for every latent I, hence
also for that of reflection. [This becoming-patent] consists in that the
20 reflecting I is one that enacts an actus, which makes the previously
latent I an object of the actus, an intentional object.
But why, then, do we speak of the identical I, which relates itself
back to itself, which becomes aware of itself and of its actus in “self-
perception”: while it is evident that different acts are layered upon
25 one another and that every act has its separate I, so to speak as
its separate act pole? In addition we will notice immediately that
these I’s separating themselves do not always have to agree with
one another in their position-takings. Moreover: How is it possible
that we were able to use the image of a splitting, which suggests
30 a separation of something unified—and perhaps by conserving a
certain unification—just as splitting a tree trunk does not yet a have
to denote a split into pieces lying completely separated next to each
other?
The answer comes when we look at the actual and always possible
35 life in I-reflection. Indeed, I can at all times practice a higher-order
reflection: overlooking an I grasped through a retroactive snatching,
I can bring into view an I caught in the middle of a live actus, and
at the same time observed in reflection; then, further, I can bring
 294 part two · section three · chapter one

into view a reflecting I that has already become patent, and so on.
But then I can and must also see that the “many” act poles are in
themselves | evidently the identical I, or that one and the same I VIII, 90/91
has its appearance in all of these acts and has in each and every
5 appearance a different mode; I see that it, splitting itself into a plu-
rality of acts and act subjects, is nevertheless one and the same,
the same I which splits itself here.1 I see that egoic life in activity is
nothing but a constantly-splitting-itself-in-active-comportment and
that at all times anew an all-overlooking I can establish itself which
10 identifies all ⟨of those acts and act subjects⟩ or rather, and said in
a more originary manner: I see that I can establish myself as an I
that gains an overview over myself in higher reflection; that I can
become conscious of myself in an evident synthetic identification of
identity of sameness of all of these act poles and of the difference of
15 their modal manners of existence. And hence I say: I am at all times
and everywhere the same, I am as reflecting I the same who grasps
himself as an unreflected I in an aftergrasp, who as a self-perceiver
observes myself as the one who ⟨for instance⟩ perceives a house.2
Once we have become clear of this peculiar state of affairs and
20 have assured ourselves especially of the multiplication of the enact-
ing I’s, we can now assert the following important statement, again
in conjunction with the example of the perception of the house.
In the normal case of a reflection upon my naively enacted house
perception I observe, in my reflective perception, not only the “I
25 perceive this house,” and I am not merely observer of my house-
perceiving I and of this particular perceiving, but I also share the
perceptual belief of this I; I as reflecting I co-enact the belief of the
house-perceiving I. This is to say, just as for me, insofar as I see and
observe this house, precisely this house, and what I now assert as
30 really existing with respect to it, exists, holds valid for me as existing
so in my perceptual belief, thus for me as reflecting I all of that
also exists as actual in the same manner. Together with the self-
perception and the perception of | the house-perception I also allow VIII, 91/92
the latter to hold valid; I am also the enacting subject for this validity.

1 Cf. Appendix 18, pp. 559ff.—Ed.

2 Cf. Appendix 19, pp. 562ff.—Ed.
 the transcendental temporal form 295

Hence the result, that every statement of the form “I see this
object,” concurrently means for me: “I believe that this object is
real”; and the same holds for everyone in ordinary parlance. But this
normality is opposed to an anomaly, and now you will immediately
5 understand why I had to carry through this entire self-clarification.
For, it is necessary to emphasize, by contrast, that it does not always
have to be this way, as it normally is; namely, that I as a reflecting I
by no means always have to be co-believing. And, what is of special
importance for comprehending the method of the phenomenologi-
10 cal reduction: I can, as a matter of my freedom, renounce this natural
co-belief in reflection. I can do this in a manner that I comport
myself purely as an observer absolutely disinterested in the exis-
tence and being-thus of the perceived house and in the existence of
the world as such.
 ⟨Chapter Two
On the Theory of the Theoretical Attitude
of the Phenomenologist: What the
Epoché Means and Accomplishes⟩

5 Lecture 41: ⟨Reflection and Theoretical Interest, Splitting of the I

of Position-Takings⟩

Before I can further elucidate this disinterestedness, I have to

first elucidate the more general phenomenon, which perhaps accom-
panies a splitting of the I, that of the ambiguity in belief and more
10 generally in position-taking comportment, according to which, unlike
the usual case, the reflecting I does not participate in the position-
taking of the lower I (indeed, even perhaps rejects it), at which it
has directed itself in reflection.1 An example for this is the Skeptic,
who actively lives through his perceptual belief in a straightforward
15 perspective on his | external world of perception in the harmony VIII, 92/93
of his perceiving and cannot but, as a concordantly perceiving I,
have these things and this world given as reality. But in the case
where he, as a philosophical Skeptic motivated through these or
those arguments, came to a negation or doubt regarding the world
20 and now reflects upon himself as the one who perceives the real
world, the splitting of position-taking is also visible in the unity of
the split act. As perceiver of the world he believes, as a reflecting
Skeptic he does not trust this belief, he does not participate in it, he
doubts or rejects it.*

* Different comportments are possible with respect to the concordantly experi-

enced world:
1) I can consider it possible that it does not exist, while I experience it believingly
in steady certainty.
2) I can, irritated by skeptical arguments, assume a skeptical or negativistic the-
ory, I can believe in the further course of experience, but place a layer of theoretical
doubt or negation on top of this experiential belief.
I can say as an agnostic: This experiential certainty concerns only something

1 On this and the following, cf. Husserl’s critical note, cf. Appendix 10, p. 509—Ed.

© Springer Nature B.V. 2019

S. Luft, T. M. Naberhaus (translators), First Philosophy, Husserliana: Edmund
Husserl – Collected Works 14, https://doi.org/10.1007/978-94-024-1597-1_17
 on the theory of the theoretical attitude 297

Regarding our investigations on reflection, we have assumed

up to now only an example from the sphere of perception, hence
we have merely clarified reflections upon perceiving and what is
perceived. But not all reflections—and hence not all types of mul-
5 tiplication of the I—are of the same structure, and accordingly it
will be beneficial to take an example from the sphere of reflections
upon memory. I mean remembrance. It is not by accident that our
[German] language expresses remembrance reflexively: “I remem-
ber [myself].”a In each memory lies in a certain sense a doubling
10 of the I, insofar as what I remember directly is not only in general
conscious as something past, but as something past as perceived by
me. I recall a fire: I saw it; a concert: I heard it. In the case of mediacy:
I do not myself recall the fire, | but I recall that I heard and read VIII, 93/94
about it. Certainly this doubling of the I consists in the fact that my
15 past I belongs to the content of the remembrance just as much as
the experience of my present waking I, the I that witnessed it, that
heard of it, and the like. The experience transforms itself into a type
of explicit I-reflection, when I direct my seizing gaze, looking back,
also at the past I and its past egoic actus. I as reflecting I now state:
20 “I have witnessed the fire.” Obviously there belongs to the past
perception of the fire a past perceptual belief. In the case of normal
remembrance, I, the present I, perhaps as the I of reflection reaching
back into the past, participate in this reproductive perceptual belief,
that is: I still believe now as I did then. Hence there lies co-included
25 in the normal meaning of every statement of the form “I remember
that it was so,” as a matter of course, the “it was so.”

subjective, subjective images. “The” world “itself” I do not ever experience. Or: I can
in no way know if a world in itself exists.
Or I can acknowledge the experienced world as the world itself, but I can doubt
whether it is true, but [I can do this] in a way that I hold this style of concordant
unified constitution for a preliminary one, which I can and must reasonably trust
practically for the time being. I hence comport myself as if the one world were in
truth (completed), that is, practically—as long as no stronger motives of probability
speak against it; but I believe I have a reason to assume that such a complete truth
either not exist or be doubtful.
Cf. also Hume’s tricktrack. [Cf. Hume’s An Essay on Human Nature, Book I,
4.7.—Trans.]

a “Ich erinnere mich.” The German verb is reflexive: sich erinnern—Trans.

 298 part two · section three · chapter two

Meanwhile, I can become doubtful in retrospect and I can even

come to the conviction that it was not so. While remembrance is
still remembrance of the same and still presentifies for me the past
perceiving with the past perceptual belief, my current I has freed
5 itself of this co-belief and takes a position of a different type. Here
it is, once more, as in the case of the Skeptic, and completely analo-
gous in the case of the actual enactment of a reflection; only that the
Skeptic not only declares a detail of his experience a deception, but
directs his skepticism against the universal perception of the world.
10 It is worth emphasizing that what we have discussed with respect
to perceptions and remembrances can easily be translated to any
acts in which we comport ourselves somehow “believingly,” whether
these are intuiting acts or not; we can indeed reflect upon every
act, thus also upon empty anticipations or intuitively “illustrated”
15 expectations or upon pictorial acts, acts of empirical indication, acts
of predicative thought, and so forth. All of these acts can appear in
the primal mode of certainty or can also be modalized, as doubting,
assuming, meaning. In all cases it will in general go its course | as VIII, 94/95
we have described it exclusively with respect to perceptions and
20 remembrances; for, in general, the position of the reflecting I, regard-
less whether or not it has separated itself in the position-taking of
belief from the reflectively seized I, will be one that is interested
in the being of the object—in the being of the fire, in the existence
of the world, and so on. Even if its comportment may not be that
25 of co-believing (if in general the position-taking of the I observed
in reflection, thematically observed, is simply co-enacted), it is in
any case a position-taking with respect to being: a judging in the
broadest possible sense, and be it also a modification of the primal
and normal form of all judging, that of judgmental certainty; be it
30 also a mere assuming, a taking-to-be-possible, a being-inclined-to-
believe or a holding-to-be-probable or a doubting or a negating
rejection, as it were a striking through of being, of being-assumed,
being-probable, and so on.
Now1 there lies, as we can further clarify for ourselves, in each
35 such actus on the part of the judging I, as the word ‘act’ also indicates,

1 Cf. on the following up to p. 309 Husserl’s critical note, cf.Appendix 10, pp. 509f.—
Ed.
 on the theory of the theoretical attitude 299

a deed—albeit perhaps only a fleetingly passing one. In a judging

deed I am directed at the being and being-thus as at a telos to which I
strive. Through every assuming, holding-to-be-probable or doubting
and so on goes the intention toward a being to be established in
5 certainty, ultimately at the entity “itself,” which I can indeed only
“have” in a form of certainty called evidence. Also negative cer-
tainty leads the intention further, or rather it leads it to flip over
into a counter-intention; if the intended does not exist, a striving
intention directs itself at what is in its stead, hence at a positive
10 certainty. Again, if I already have certainty and already am with the
entity, as in perceptual certainty, the intending continues further
in the direction of an ever richer and more complete knowing of
the object, towards a fulfillment of the anticipating meaning com-
ponents of perception through new perceptions, self-giving ones
15 in this respect, hence through a continually | proceeding observing VIII, 95/96
of ever new aspects or ever new individual moments. Such a deed
proceeding from act to act is freely connected synthetically to the
unity of a striving tendency, running through all of these acts, toward
the continually identical and conscious telos. The free effectuation
20 of such a striving may get stuck often enough, yes even, perhaps, get
stuck after a first attempt, as other interests distract me and I move
on to other acts with other goals striven for: for the present only
the following is important, that I am in every actus one who strives
for a telos, that I live in a more or less far-reaching act-continuity,
25 which is centered by a conscious teleological unity. Especially as
a judging agent I am directed at ontic certainty and possession of
being and at completeness of this having, and in this sense I am, as
an act-subject, interested in being; and hence I am, in general, still in
the attitude of reflection, as an I of reflection.
30 Conversely it can be the case that I as reflecting I, while I observe
my respective egoic act, am completely disinterested in what is
believed in this actus and what is conscious as ontic telos. For in the
splitting of the I we have: firstly, the I that enacts the actus of per-
ception, or which enacted that of memory, and which is, accordingly,
35 the I interested in Being; and we have at the same time, secondly,
the I of reflection standing above the former, which, for instance,
observes the “I perceive the house” and which normally also partic-
ipates in the interest of the lower I, perhaps is identical to it in the
 300 part two · section three · chapter two

manner of the interested position-taking, co-believing, co-assuming,

co-doubting, and so on. And conversely, I repeat, we have—what
interests us now—the possibility that this participation and this
unity not obtain and that the reflecting I grasp the actus of the I
5 standing beneath it and its interested directedness at its telos, and
observes it, but is nonetheless disinterested in what this observing
I is interested in. Thus in this case I am, as, for instance, the one
reflecting on my “I perceive this house,” no longer the I for whom
the house is indeed an existing reality, I do not enact the certainty of
10 the lower | I. Of course I also do not enact any modal modifications VIII, 96/97
of this belief, no assuming, no doubting, no negating. Indeed, I have
now not the slightest reason to do so, as I see the house before me
in bright sunlight and no skeptical motivations confuse me. If the
example were constructed differently and if such motives did affect
15 me, I would ⟨yet still⟩ be interested in the being of the house; or,
what says the same, I would be in a judging, a theoretical attitude,
directed at the cognition of the house. But this is not my current
attitude. And it is in this that I, the disinterested self-observer and
self-cognizer, deviate from the I that stands in my reflective view.
20 As the latter, I am, instead of in the existence and being-thus of the
house, interested exclusively in the perceptual experience, in that
of the perceptual act as such, the current one or the past or present
one, the way it is1 or was or will be.
I, as reflecting I, am not disinterested in every respect. I do carry
25 out an act, I enact a cognitive interest; but this enactment of reflect-
ing cognizing and judging directs itself at me and my perceiving in
my own pure being. It is precisely by refraining from the enactment
of an interest which co-participates in the perceived being, that of
the house, thus by enacting nothing of a co-belief in this respect, that
30 nothing exists for me except for the purely subjective, and my theo-
retical interest enacts itself in the observation and determination
of precisely this purely subjective [realm] and its purely immanent
contents. That this actus of perception, which is now my pure theme,

1 The original manuscript read “es,” which would refer to nothing in particular,

rendering the meaning roughly as “the way things are, were, or will be.” The edi-
tor corrected “es” to “er,” which would refer the “it” to the act, present, past or
future—Trans.
 on the theory of the theoretical attitude 301

is the enactment of a belief, according to which there exists a house

in front of me, this belongs, of course, to its pure content; this lies,
hence, in the realm of my reflecting interest, while I, by acknowl-
edging this belief as a moment of the factual experience, believe
5 nothing concerning the being of the house, and may not make the
least judgment with respect to it.* | VIII, 97/98

Lecture 42: ⟨The Most General Notion of Interest, of “Attitude,”

of “Theme.”⟩

This disinterestedness in question here, through which I become

10 an “unparticipating observer” and then theoretical observer and
perhaps even investigator of myself (as the one who I am in myself
and purely as myself and in my pure acts), cannot merely mean a
mere privation, a mere passivity, ceasing of doing what I normally
do; for instance, something that I certainly would not do while asleep
15 that I otherwise do when I am awake. And it is also clear that I,
switching over from the naive-latent enactment of the “I perceive
the house” to reflection, cannot simply relinquish the hold of my
interest in being, which I enact naively. [This interest] belongs to me
who now exists, and it remains with me, even if I now enter into new
20 acts, as long as not a motive arises that compels me to relinquish
it. Said differently: Simply reflecting, I cannot but sympathize with
myself as, reflecting upon myself, taking over my interest. A special
motivation must firstly free me from this sympathy and thereby
enable me to become a pure observer of myself, or an observer of
25 my pure self and of the respective act taken purely in and for itself.

* On the other hand, all factuality [alles Sachhaltige] also remains contained in
my reflecting I, insofar as the latter, carrying out the higher-level acts of any reflec-
tion whatsoever, now indeed gets a grip on the subjective life and in particular all
that subjective [content] belonging to the corresponding things that were given to
it straightforwardly before—the position-takings, modes of givenness of any type
related to it—but for that reason [the reflecting I] does not relinquish this factuality.
It now takes on in addition to its original thematic meaning, which contains nothing
subjective, the subjective modes that have become thematic now, modes in which it
was given, perhaps with the understanding that it is only conceivable in any such
subjective modes of givenness.
 302 part two · section three · chapter two

Only through the free deed of abstention from judgment, through

a letting-lose-willingly of the original co-interest, can this attitude
of unparticipating observing arise, through which for me, in the
observation of my own perceiving, the perceived ceases simply to
5 exist as something valid or experiencable in my field of being. But
what could be the motive for this?
But before pursuing this question which beckons already at this
junction, it is necessary to understand it in its full breadth. For, our
notions of interested and disinterested self-reflection are still lim-
10 ited in a manner that is external to their real essence, because we
only referred to acts of “doxa,” those | of the intellective sphere. VIII, 98/99
But it is important to also consider the acts of the heart and the
will, acts of loving and hating, hoping and fearing, of considerations
and decisions of the will, and the like, and to clarify the reflections
15 peculiar to them, which are indeed novel. We will soon see that
here, too, position-takings of the reflecting and reflectively grasped I
(the lower I) can or also cannot coincide. Here arises the possibility
of conceiving a broadest notion of an I of reflection, which as it
were sympathizes or does not sympathize with itself, which rather
20 denies itself all “sympathy” with itself, and thereby [we can also con-
ceive] the more particular, but significant idea of an unparticipating
theoretical self-observer and self-cognizer in general.
Before we approach the closer investigation of the reflections of
the heart and the will, it will be of benefit to start out with a general
25 consideration, related to the entire activity of the I, and thereby to
ground a fundamental notion, that of interest and of acts of interest;
at the same time, ⟨also⟩ some other fundamental notions, whose
clarification will at all times be significant for us.1
Above we dealt with intellective acts in and of themselves,
30 presupposing as a matter of course that they can function for them-
selves, just as well as in other cases acts of the heart or also acts of
the practical sphere in the usual sense. But are not constantly and
in every pulse of egoic life acts of all spheres interwoven with one
another, towards which the I in general is “awake,” egoically active
35 in specific manners? What sense can it have to say, if we want to

1 On the following, cf. Husserl’s critical remark; cf. Appendix 10, p. 510—Ed.
 on the theory of the theoretical attitude 303

make ourselves understood, that we are at one time in a theoretical

attitude, at another time in a feeling-valuing one, and then again in
a practical attitude, directed objectively at realizations? How is it
possible that in the manifold of acts of an egoic act-tendency a unity
5 of an intellective act—be it a merely experiencing action, be it a
theorizing action—comes to the fore and takes on such a unity that
we speak of one act—albeit a synthetical one— |, ⟨for instance⟩ of an VIII, 99/100
experiencing or a proving or a purely intellective act? As a total act
it embraces perhaps a multitude of intellective partial acts, but not
10 valuing acts, although they may also move the experiencing or the-
orizing agent. We see, even what we normally call an act, becomes
questionable and requires a making-comprehensible-to-oneself,a
which makes understandable inwardly (phenomenologically) the
naive self-evidenceb of using this terminology. The same must be
15 said, of course, for the talk of theme, which, while common in the
theoretical sphere, can easily be expanded. What we are “directed
at,” “attuned to” in a special manner is our theme, and it belongs,
perhaps, to an infinitely encompassing sphere, which is co-viewed,
to which we are co-attuned habitually—as our thematic universe.
20 The same is meant with the talk of directions of interest and the
self of interests. It is absolutely necessary to become clear about the
primal sources of such concepts, and we shall attempt this now.
Let us preface what is to come with the following: The acts that
the reflecting I finds as its own or, more precisely, as those of its unre-
25 flected I living in primary naiveté are, as already a quick overview
teaches, as a rule, indeed precisely speaking, always more or less
multifariously interwoven, connected, founded. In the case of some
of these acts the impression immediately imposes itself that they are
only possible as being founded in other acts. For instance, whoever
30 models in clay, must have the latter before himself perceptually;
moreover, he has the form to be created in mind in the manner of
a—albeit dark—purposive idea, as a mere dunamis, so to speak, and

aSelbstverständigung b Selbstverständlichkeit. With these two terms, Husserl plays

on the terms verstehen, to comprehend/understand, and Selbstverständlichkeit, which
derives from the adjective selbstverständlich (selbst + verständlich, which is related
to the verb verstehen), which means, literally, self-comprehensible, but which is trans-
lated here as “self-evident” or “as a matter of course”—Trans.
 304 part two · section three · chapter two

every intermediary shape as an approximated, more or less success-

ful or unsuccessful realization. This obviously implies constant [acts
of] valuing; all intermediary stages of the realizing activity are val-
ued in their own way; what I strive for as a goal must hold valid for
5 me. As a naive subject of such an active act I am thus at once subject
of many an act-intention, which, however, concatenate themselves
as partial acts to the unity of a total act. Among these partial acts
those that stand in a function of service can be distinguished from
those that practice the domineering action, | that is, those that bear VIII, 100/101
10 what the act subject and the unified act, so to speak, are out for. And
yet in another manner acts can stand in a side action or also in a
main action, and this concerns acts which are connected, but are not
unified to the unity of a single total act.1 Thus I may be, as a botanist,
delighted by the beauty of a flower, but this delight is not the main
15 action, when I am in the attitude of getting to know it in observa-
tion and determining it in classification. Once I am finished with
[observing and determining], then, in turn, instead of the theoretical
attitude, now the aesthetical joy, which went alongside, may become
the main action; and hence I am now in the aesthetic attitude, in
20 that of the heart, instead of in the theoretical attitude, that of the
understanding. Another example of such a switch is that between
the aesthetical contemplation of a work of art and the theoretical
attitude of the art historian. Here we would not say that both acts
function as parts of a total act.
25 Let us, in contrast, take a closer look at the relation between the
domineering and serving function, which firstly defines the concept
of a total act that is unified in all interwovenness of acts. When,
for instance, the forming artist views the creation taking on shape
before him, when he values it, when he, so to speak, approves with
30 pleasure a surface design here, and a line there, an elevation or a
mold, or rejects it with displeasure, when he during this realization
constantly strives for an aesthetically satisfying [design] or one as
satisfying as possible, then the actions of the heart, those of plea-
sure or displeasure, of wishing-such, and so on, are only in a serving

1 From here to p. 309 cf. Husserl’s critical remark, cf. Appendix 10, pp. 510f.—
Ed.
 on the theory of the theoretical attitude 305

function; but they are for that reason by no means only enacted
on the side. For the artistically active I lives in them in the main
enactment. However, the domineering function, the one that reigns
over the process, continues throughout the serving function, namely
5 the acting will, as the willing directed at the realizing action and
through the latter towards a final telos. Serving has thereby, as we
can see, a different meaning, depending on whether we consider
the founding valuing and sensual perceiving or the serving inter-
mittent phases of acting | with their unfinished intermittent forms, VIII, 101/102
10 although there are types of necessary foundings everywhere to be
found here. Such different interwovennesses, such different forms
of the action’s being together and intermingled belong, in different
levels of complication, to the act life of the naive I, devoted to the
intentional objects, hence latent to itself.
15 Corresponding to the multifariousness of acts, one also needs to
pay attention to the multifariousness of the characteristics of the
intentional objects belonging to them. Accordingly, the cognizing I,
oblivious to itself in [the process of] cognizing, depending whether
it believes in certainty, or assumes or doubts or negates, has before
20 itself (as it were), as what it intends thematically, what it alone has
in view, different things; thus at one moment something existing
simpliciter, next this something as something possibly existing, or
doubtful, or as non-existing, and so on, whereby the “something”
represents the state of affairs, respectively. In the acts of the heart,
25 which mingle in different ways with such acts, the naively devoted I
has before itself its intentional [something] with the characters of
pleasant or unpleasant, of loved or hated, of appreciated or feared,
of beautiful, of useful, and so on.
One can now call an act of interest in the pregnant sense one
30 which has an object, which the I not only has in conscious view,
of which it is aware somehow on the side, as it were, but at which
it is directed in a pregnant sense, which it is after, which it wants
to attain. But there are even more differences. The noise coming
from the street which “bothers” me does not belong to my theme,
35 to the theoretical thought, whose completion is my “aim.” But it
can, in itself, be a means for other mental aims. And after all, I
live now, for instance as a mathematician, in a special problem,
but it is precisely a special mathematical one, and the unity of the
 306 part two · section three · chapter two

mathematical realm designates a unity of thematic interwovenness.

We must also distinguish a momentarily active theme, and within
it differences between other themes as that after which the final
aiming goes, vis-à-vis a theme, which is “means” (premise) for this—
5 and | the realm of habitual themes, which remain in my “spiritual VIII, 102/103
possession” as abiding interests and which, again actualized, have,
as finished themes, the character of something already attained, but
which are, nevertheless, of further interest, precisely in the manner
of a possession that was once actively attained.
10 Thematic interwovenness lies, of course, not only in concatena-
tions of end and means, but all that can be said to belong together
factually is already an indication of the type of an inner transition
from interest to new interests, which soon becomes an inner inter-
wovenness and creates, in the progress from aiming to aiming, an
15 ever new synthetic unity of an encompassing aim, whose fulfilling
realizations are, in the logical sphere, the logical nexus that comes
to the fore, and, in the practical sphere, the purposive nexus.
If, as in our earlier examples, the domineering interest is an
interest in the existence and being-thus, a cognizing interest in the
20 broadest sense (or, as one likes to say, a theoretical one, although
already mere experience belongs here), then the theme is a cogni-
tive theme, perhaps a theoretical one in the strict sense of the term.
Here, a teleological unity goes through all acts, although they may
have many kinds of special teloi. It is the relation of the aiming cog-
25 nizing to one and the same object, to the unity of an objective nexus,
which perhaps only comes to the fore in a synthetic unification of
the respective partially thematic acts, and firstly as something in turn
to be attained; and ultimately the thematic drives further towards
an encompassment of the realm. Ultimately the directed interest
30 hereby at all times aims at attaining the respective “entity” (as what
is posited as existing) by authenticating it according to its qualities,
peculiarities and relations, in one word, in its truth. Through this
manifold of thusly interwoven acts, each of which “has” its interest
(here understood ontically, as the cognitive telos), runs the unity
35 of “one” interest, which unifies, overarchingly, all special interests.
In the habituality of a scientist we have the unity of an abiding
thematic habitus, which has, one the one hand, its realm of acquired
habitual possessions, that of acquired knowledge, and, on the other
 on the theory of the theoretical attitude 307

hand, his open-infinite horizon of a future thematic, as a habitually

ever-recurring | and always again old and familiar “occupational VIII, 103/104
attitude” for continual work, and in relation to the universal domain
of this science. This translates from the individual scientist in like
5 manner to the community of experts constituted for every scientist,
experts with whom one “collaborates,” whom one consults, and so
on.
The interest can also be, however, an interest of the heart, a valu-
ing interest in the broadest sense of the term, the intention [can
10 be] one with value as its theme, the theme can be a value-theme, a
theme of the heart. The I now wishes to live out its life in valuing.
For instance, it wants to proceed from an anticipatory valuing, an
anticipatory pleasure in the only fleetingly seen work of art to a
fulfilled value, or one that fulfills itself in ever more richness, and
15 ultimately wants to attain the value itself in the complete fulfillment
of the founded valuing; hence, it wants to fulfill within itself, in the
mode of the full and pure artistic pleasure (the synthetic unification
of the value intentions which continually fulfill themselves within
one another), the aesthetic object as this concrete value in itself, as
20 an energeia of an earlier mere dunamis, as ultimate and real self-
giving and self-having of the value, which is precisely nothing other
than the pure and sated artistic pleasure. This [entire process] is,
thus, not carried out in judging, but in valuing, and insofar as per-
ceptions play their essential role here, they function only as serving
25 acts, as presuppositions, lower and basic positings for the valuing
feelings and grasping feelings founded in them.The value itself in its
value-truth is not perceived,a but as it were taken as value;b and what
perceptionc achieves for the mere object, is achieved for the value
by value-taking.d The latter is the mode of fulfillment for valuing
30 feeling. The aesthetic contemplator lives in a valuing interest, and
only through a transformation of the interest, through the change of
attitude as change of interest, does he shift over, as we said earlier,
into an experiencing and thematic observing that posits being, for

a wahrgenommen b wertgenommen. Here, as elsewhere (cf. esp. Hua. XXIV &

XXVIII), Husserl plays on the analogy between wahrnehmen (perceiving, literally

“taking to be true”) and the neologism wertnehmen, taking to be valuable—Trans.
c Wahrnehmung d Wertnehmung
 308 part two · section three · chapter two

instance as an art historian; but this can only occur once the aes-
thetic interest has enacted itself and the value—and in it the telos of
the heart—lies ready to hand, so to speak, as already valued, as self-
valued through value-taking, for a theoretical interest to be directed
5 at it, and firstly | for a perception directed at the aesthetic object, VIII, 104/105
the perception of a value-object.
The following holds generally: Once I have enacted to a certain
extent acts and complex actions of any type whatsoever in naive
devotion—regardless whether they still continue or after a complete
10 stop—I can become aware of my doing or my just-having-done, I
can reflect: for instance, while I am engaged in a scientific theo-
rizing or in an aesthetic contemplation or an external planning or
an executing forming of a work. Once this happens, once I raise
myself thusly as a reflecting I above myself as ⟨I⟩ that is active in the
15 respective actions, the act of reflection does not itself have to be—as
we presupposed this without further ado in our earlier exemplary
analyses of the intellective act sphere—an intellective act, hence
not only, for example, a reflective perceiving of the “lower” acts
and their intentional contents or a reflective relating-back in the
20 manners of retention or recollection, as a reflective directing-oneself
at what the lower I has just done, and so on, upon which a reflective
thinking and theorizing can then ground itself. Rather, there also
exist specific reflections of the heart, which can then, certainly, just
as other acts of the heart, experience a thematic transformation
25 into doxic reflections, but of a changed sense. I, as reflecting I, can
likewise have in myself my intentional object, in pleasure and dis-
pleasure, in love and hate, in striving, in practical considerations
and decisions, in realizing deeds, in myself as the subject of such
acts of the heart enacted in past naiveté. I love, and in reflection
30 I take pleasure in the fact that I love, the way in which I love, or,
in displeasure in myself, I chide myself for this. I had willed and
acted, and reflecting retrospectively I regret that I have acted thusly.
Conscience is a name for a class of such reflective auto-relatednesses
as egoic position-takings of the heart related back to oneself, which
35 then oftentimes translate into a judging about oneself, a judging
concerning one’s own value.
Here one can see at the same time that the reflecting I can also
at times agree or disagree in these reflective acts of the heart con-
 on the theory of the theoretical attitude 309

cerning their position- |takings with the I upon which one reflects. VIII, 105/106
The latter is the case when, for instance, I now condemn a hate that
was earlier enacted, or if I dismiss an earlier aesthetic appreciation,
a remorse, and the like, in the current, opposite attitude of the heart,
5 and accordingly in every case of a critique of the heart. This, too,
can occur, that the act, that is, the domineering act of the reflecting
I, is a different one from that of the reflected I. Instead we can also
say, expanding now on what has been said earlier, that the interest
of one and the same I can be a different one.1

10 Lecture 43: ⟨The Possibility of a Pure Interest in the Subjective

Being in the Phenomenological Epoché and Reflection⟩

After having developed the most general notion of interest in

the last lecture, we can now notice, if generally the interest on the
part of the reflecting I and that of the reflected one can at times
15 coincide and at times differ, that the latter is possible such that the
interests can also be different as to their basic type, for instance, one
can be an interest of the heart, the other an interest of the under-
standing. Thus, what is of special interest for us, the reflecting I as a
theoretically interested observer can direct itself at the reflected I,
20 which in turn may be aesthetically or in external activity occupied
and interested as it may be, or it can direct itself at these acts. These
acts are for [the reflecting I] the theme as existing and existing-so,
that is, the theoretical theme.
And at the same time it is possible that the reflecting I limit its
25 theoretical interest purely to the reflected I and its acts and deny
itself any co-activity in position-takings, which are enacted in these
acts, dominating or serving ones. For instance, if I switch from a naive
devotion to a work of art, in the attitude of the naive enactment of
the aesthetical pleasure, over into that of theoretical reflection, that
30 is, an immediately experiencing observation of my own | aesthetical VIII, 106/107
act of the heart, then it is the normal case that I also have the inten-

1 Cf. Husserl’s critical comment on this passage, Appendix 10, p. 511. Husserl

redrafted part of the text above (p. 308, l. 7–25) in light of this critical comment.—Ed.
 310 part two · section three · chapter two

tional object or the theme of this act on the part of the reflected I,
hence that I am co-interested both in the objective being and the
value-being and in the work as work. I am, accordingly, co-enacter
of the acts of the lower I, through which the work of art is there for
5 me not only as an existing thing, but precisely as a work of art, as a
thing in which a value-content—one that the artist has embodied
actively—gives itself. If I, however, withdraw—from any motives
whatsoever—from this co-enactment of the acts of the heart and
the will, at which I am directed in reflection, if I become the pure,
10 disinterested onlooker and theoretical observer of these acts, then all
of them, the founded and the founding [acts], the dominating and
serving ones, are put out of action for me, hence also every unified
theme belonging to their synthesis. As the reflecting I, I am then
not the I that carries out the perceptual belief in which the work
15 of art as a thing takes on the subjective validity as existing; I am
also not that I that takes on the emotional validity of the value-
shape of the art work in its value-taking activity, in the multiple
attainment of valuing intentions, an emotional validity in which it
is given to the heart; and I am equally not the I that would per-
20 haps, in a change of attitude, observe the artwork, acknowledge it
in theoretical experience, describe it and assess it in categories of
art history.
Instead, as a reflecting theoretical I, I can—you see how what
we said earlier in the limited act-sphere with respect to the non-
25 participating onlooker repeats itself—be interested through absten-
tion from all of these co-enactments of the lower theoretical acts
purely in them themselves as these experiences. That these acts
attribute validity of something really existing not only in perception
to the perceived,a but also value-taking to something taken-as-
30 valuable,b as well as to what they feel as valuable [they attribute]
the validity of something beautiful, to something appearing sensu-
ally the validity of a work, and so on, this is obviously something
which characterizes them essentially as act experiences that cannot
be taken away from them. But only that they attribute this or that
35 validity |, that they mean the existing as the existing, the valuable as VIII, 107/108

a Wahrgenommenen b Wertgenommenen
 on the theory of the theoretical attitude 311

something valuable, belongs to my interest, I as the reflecting I. It

is pure interest in subjective being. Whether the perceived being or
being-thus, what is believed by me perceptually has a legitimacy or
not, and likewise, whether or not the value is genuine or fake, this is
5 not a decision for me to make as disinterested I of reflection, since I
exist without any “participation” in the directions of interest of the
straightforward acts.1
Again one has to say, and now in fullest generality: It is precisely
through [this described procedure] that I gain as a theoretical theme
10 my pure subjectivity, in the sense that it is what it is, even if all act
objects meant in this subjectivity, in the respective egoic acts, as
posited in validity, were in truth not; or it is what it is independent of
how things stand with respect to the truthful validity of the object-
meaning, which these acts carry out in themselves, thus prior to all
15 critical questioning as to their legitimacy.
In this manner I can practice, as we can say already here in a pre-
liminary way, a “phenomenological” Epoché with respect to every
act that I carried out straightforwardly—in a sense, as it will turn
out, which is limited and in no way transcendental.
20 I can take up the attitude of the onlooker who is theoretically
interested only in the phenomenologically pure act experience, and
I become such an onlooker through an Epoché, which denies the
interest of validity to all thematic objects of the respective acts. And
precisely this is what we mean with phenomenological bracketing.
25 This concerns all possible acts, and accordingly also all possible
objects. If I pursue, for instance, the method of non-participating
reflection with respect to those acts in which I have ideal objects
such as numbers, mathematical manifolds, geometrical ideals as
ontic objects, but also other ideals (and in any sense); if I practice it,
30 for instance, concerning the act of evidence that 2 < 3, then in this
act this ideal state of affairs is given in apodictic | certainty; I aim for VIII, 108/109
and reach it therein truly and absolutely indubitably; but if I estab-
lish myself here as reflecting I, and as a purely phenomenologically
interested one, this means: I become active in a complete disinter-
35 estedness with respect to the intentional objectivity as existing. Even

1 Cf. Husserl’s critical comment on this passage, Appendix 10, p. 511—Ed.

 312 part two · section three · chapter two

an absolutely evidently given being, such as that one that 2 < 3, must
not count for me as phenomenological I. And this not-counting
means that I suppress any position-taking concerning existence or
non-existence of this arithmetical state of affairs. If I were a mathe-
5 matician and if I were moved by the interest in mathematical being,
then the evidence of this givenness would be in necessary action for
me. But as mathematizing I, I am simply not a phenomenological
I that I am when I, at first doing mathematics, regard my mathe-
matizing while I am reflectively split-off [from doing mathematics]
10 and am purely interested in what this mathematizing is in itself,
how it looks from within—without any judging position-taking with
respect to what counts objectively for it. Thus, there can be no talk
here of a skeptical attitude, of a skeptical Epoché. I do not have to
repeat that the Epoché that the skeptic practices as a doubter would
15 be interest in mathematical existence, and not interest in the purely
subjective experience, as it is in itself.*
Hence, to appeal, in the logical normative regulation of cognition,
to evidence is a logical and not a phenomenological reflection; in this
latter reflection, evidence is a form of experience, whose structure
20 interests me as a subjective fact, in the former, however, I say to
myself in reflection that I view the objectivity itself, that I cannot
doubt what is thusly viewed |, that I must co-believe where I see in VIII, 109/110
evidence. Here I am in the will to cognition, in intentional direction
towards the ontic telos, and I assure myself that I have truly reached
25 the telos, the entity itself. But it is precisely all interest in the ontic

* Ontological predicates, ⟨as well⟩—all regional essential determinants—⟨come to

the fore⟩ in the phenomenological reduction ⟨only⟩ as phenomenological predicates,
as essential determinants of the regional noema.
For instance, if I imagine a random stretch of concordant experience of a thing,
then it must have, as experienced, all “transcendental-aesthetical” determinants,
precisely the formality of the regional noema “appearance of a thing.” This implies:
If I imagine stretches of possible further concordant experiences, in which empty
horizons reveal themselves and would determine themselves more closely, and, based
upon this, comparisons and so on, predicative determinations, readings, and so on,
then I would have to utter “geometrical,” chronological, and so on, “truths.”
But in this case one is not speaking of truly existing things, which could truly
authenticate their existence in infinitum. Ontological truth indicates noematic rules
for synthetic-concordant experience—no matter how far the latter may reach, for all
extensions of its possible continuation.
 on the theory of the theoretical attitude 313

validity, as in any validity of the respective intentional object, that

I must put out of play, if I want to attain the act experience in its
peculiarity. We can even say, pure act experience can be defined as
what can be posited in experience, and what is at any time positable
5 and cognizable, if I, in reflection, put out of validity all that holds
valid straightforwardly; and again: pure phenomenological interest
is that ontic interest which is in all cases always possible if I exclude
all other interest, namely all interests that I had as an I that car-
ried out acts straightforwardly. Precisely in this manner I have, as
10 reflecting I, no real or ideal objectivities given, no ontic or value
objectivities and practical objectivities that I had previously given
straightforwardly; to these belong also all human persons (objective
subjectivities) and also everything psychic, their “mental life.” But
I do have something: the subjective, pure act experience, in which
15 all these objectivities exist that had been put out of play as posited,
experienced, thought, valued, creatively realized and so on; and
in a certain sense I still have here these objectivities themselves,
precisely “as thusly posited” by these acts, but not as posited by the
phenomenological I.
20 This important point is well worth pointing out. One must be
careful not to misinterpret the talk of phenomenological bracket-
ing of the respective objects, of putting-them-out-of-play (which is
an appropriate correlative expression of the putting-out-of-play of
the acts and interests). The being, the value, the purpose that I as
25 phenomenological onlooker no longer “have” in the normal sense,
I do have persistently in a different and modified sense. What has
been bracketed from my validity and from my interest in validity as
such has, for that reason, not vanished from my field of conscious-
ness; only it is given for me, the phenomenologist (vis-à-vis me as
30 onlooker, cognizer, valuer, creative worker in the natural attitude),
in an essentially | modified manner, and this by virtue of the method VIII, 110/111
through which I became a phenomenologist. With respect to the
object, we termed this method the method of bracketing. We attach,
as it were, an excluding bracket to the object, an index that says:
35 Here I want to inhibit every co-validity, every ontic or value interest,
and so in, I want to let the object count only as the intentional object
of its act, of that act which attributes validity to it; I only want to
be interested in the act and what it itself posits as object, as object
 314 part two · section three · chapter two

thematically characterized in this way. If I carry this out, I gain that

which is phenomenologically purely subjective and therein its object
in the modified shape of validity of the merely intentional object
of its act. I, thus, do not become blind to the object as through an
5 auto-hypnosis (even if I exclude the entire world, being blind for
it entirely), but I remain seeing with respect to everything. But in
the splitting of the I, I am established as at the same time seeing
simpliciter and as practicing pure self-cognition, and everything seen
simpliciter is there in the modification of the bracket, and seen as
10 bracketed.
Let us now move one step further. Have we already gained all
types of acts, concerning which we can clarify for us the method and
accomplishment of the phenomenological bracketing?1
There are, for example, acts in which a picture is seen as an image
15 of something. As founding [layer], they of course play their role
in every aesthetical contemplation or also in an active shaping of
works of “creative” art, insofar as the latter is in any way presen-
tative, presenting something else in a picture. But the aesthetical
[aspect], the valuing founded in image-consciousness, in such cases,
20 does not interest us now; but simply the presenting-itself-in-an-
image of something different, both as actually valid and as mere
imagination. In the photographical or any other portrait a person
presents himself to me as reality, in another image like a battle of
Cyclopes’, as phantasy. But in any case, it presents itself, and to me,
25 insofar and only insofar as I have something presenting itself and
something presented in the act of image-seeing: appearing image
and— |not besides it but in it—the subject [of the image] presenting VIII, 111/112
itself. The following says the same: This intertwinedness is there for
me so only due to its peculiarity because it holds valid for me in the
30 naive act of image-consciousness. But here we have several things
at once under the title “image.” The photographical “image,” the
thing made of paper lying here on the table, and in another sense
the sensually hovering violet figurine as the actual image, which is
anything but a really existing thing, and in which the subject “per-
35 son” presents itself. Thus I view naively, depending on the attitude,

1 On the following, cf. Husserl’s critical note, Appendix 10, p. 512—Ed.

 on the theory of the theoretical attitude 315

either this or that, in the respectively directed enactments of my

acts. As phenomenologist I can put out of play these acts as well and
this validity as image in this or that sense lying in their enactments,
and likewise I can grasp, classify, describe everything that belongs
5 inseparably to such acts, what is purely subjective [in them].
 ⟨Chapter Three
The Conscious Activity of Natural Egoic
Life and the Reduction to Pure Subjectivity⟩

Lecture 44: ⟨Positional and Quasi-Positional Acts and Their

5 Reduction; Epoché and Quasi-Epoché⟩

Before discussing special peculiarities belonging to the reduction

of pictorial acts, let us draw in another group of acts and con-
sider for once the acts of reproductive phantasy, with the phantasy
images hovering in them in naive phantasizing, at times coming
10 on involuntarily, at times formed in free arbitrariness. As much
as we here speak of “images” of phantasy, legitimately one can-
not truly talk here of a pictorial presentation, with a distinction
between that which pictures and the pictured, or image and sub-
ject. Admittedly, in one case or another something non-present is
15 conscious in a present experience. But in the one case we have as
image a spatio-thingly semblance, in the other case as so-called
image nothing less than a semblance. For a semblance exists as
something | presently represented in the flesh, which is not believed VIII, 112/113
to be existing, but only appears as if it existed. It is a fiction, but
20 not a fiction of reproductive phantasy. Phantasy is not itself a pre-
sentifying but a re-presentifying representation. In this it is similar
to recollection. But to recollection belongs the ontic belief in the
recollected, while the fictitious [object] is only conscious in the
mode “as if” it were and were thusly. At the same time it is clear
25 that what hovers before me in the character of the “as if,” while I
phantasize, is not conscious to me and counts as presentation of
something else, herein again similar to recollection, where what
is not present to me as past yields nothing less than an image in
which something else is depicted. No objection to what has just
30 been said is the possibility that the recollected itself, just as on the
other hand the fictitious [object] itself, can be a picture of some-
thing, as when I imagine, for instance, a holy site with the image of
a godhead.

© Springer Nature B.V. 2019

S. Luft, T. M. Naberhaus (translators), First Philosophy, Husserliana: Edmund
Husserl – Collected Works 14, https://doi.org/10.1007/978-94-024-1597-1_18
 the conscious activity of natural egoic life 317

We may also point out that phantasy and reality are separate
but can also mingle; or rather, both can arise separate or mingled:
the act consciousness through which reality is valid for me can arise
as perceived, remembered, judged, valued, practically shaped, and
5 on the other hand the act-consciousness in which the imagined
reality exists for me, imagined presence in the flesh, imagined past,
imagined judgments, value positings, activities, in which they are
conscious to me and then conscious in the modified manner of the
“as if.” Examples of such minglings are all cases in which something
10 is imagined into my surroundings conscious to me as perceptually
present or otherwise conscious in a belief; as if I imagine that mer-
maids would perform a dance here before us, or if I imagine all kinds
of adventures that I encounter on a hike through a tropical rain
forest. On the other hand, it is clear that, just as a pure consciousness
15 of reality without phantasy, there can be a pure phantasy without a
co-active consciousness of reality. In the latter case all consciousness
of reality is, so to speak, out of action. In a self-oblivion, in which not
even my lived-body and my closest perceptual environment receive
the grace of being regarded, thus an actively grasping and reality-
20 positing experience, I live entirely in the world of the “as if,” and
all my perceiving, representing, thinking, | feeling, acting is itself an VIII, 113/114
activity in the “as if”: as is the case, for instance, when I live, lost in
dreams, in my forest adventures, in all the amazing things that I see
and hear, what I encounter in fright. In this case phantasies are pure
25 phantasies, and I myself am only as I in the phantasy in my field
of objects. In other cases, however, where I only re-imagine reality
and imagine also myself as co-active in the imagined surroundings,
I have a mix, and to the extent that I myself belong to this phantasy,
I am myself a mix, namely a re-imaigned I, whose stock of reality
30 remained untouched.
Let us now transition to the phenomenological reduction. Just as
all other acts, the acts in which phantasy objects—things, humans,
I myself as somehow active I and so on—appear in the “as if”
are originarily and naively enacted, but perhaps also grasped by
35 the reflecting I through the splitting of the I after this enactment
or partially in the midst of it and become a reflective theme in
different manners. Of course I can also establish myself here as phe-
nomenological observer, as interested purely in the experience and
 318 part two · section three · chapter three

its intentional contents. Here we see—as in the case of memory and,

as we may immediately add, in every presentifying act—peculiar
intertwined nestingsa that the phenomenological reduction needs to
unfold. If I imagine, for instance, a landscape with centaurs, then the
5 phenomenological reduction is to give me my pure act-experience
in which the intentional objects are grasped and acknowledged
purely as such and precisely in the way they are characterized there.
This is to say: I as phenomenologist do not actually imagine, this is
done by the phenomenologically observed reflected I; I do not enact
10 that consciousness in which objects count to me in the “as if.” Put
differently, I am not the dreaming I, given over to the dreamt, but I
am the observer of dreams and the dreamt, of phantasizing and the
phantasized as such. Hence, just as I bracket, as the onlooker of an
actual act, with respect to the truly valid ontic objects, value objects,
15 creative shapes and so on, their existence, their being valuable, being
an activity or a work, I now bracket in the “as if”-objects the “as | VIII, 114/115
if” and what is posited now in modification under this “as if.” This
“as if” is now, as it were, a modified sign under which stand, once
again, being and ontic modalities, likewise values, works, also egoic
20 acts of every type.
The acts to be subjected to the phenomenological Epoché fall,
as we can also say, in the sense of a universal classification encom-
passing all acts in general, into two large classes. They correspond to
each other, element for element in their circumference, so exactly
25 that we can attribute to every possible act of one class one from
the other, almost like a repeat copy. And yet it is, of course, no
mere repetition. One is the act simpliciter, an act in the unmodified
sense, which gives its theme the validity as real, as real object, as
real value and the like. On the opposite side there corresponds [to
30 this] (spoken in ideal possibility) a parallel act, which gives to the
same content the validity “as if,” the validity of an object existing “in
phantasy,” a phantasized value, work and so on. Correlatively we
separate objects as objects simpliciter, meant as realities, and quasi-
objects, meant as mere fictions. If we speak of a world simpliciter,
35 it is the real one that we mean; but we can also speak of phantasy
worlds, and then we mean those which are given to us in phantasy

a Ineinanderschachtelungen
 the conscious activity of natural egoic life 319

action in the modification of the “as if.” Advanced phenomenology

calls the one class of acts positional, the other quasi-positional acts.
Phantasizing action is, as an achievement modifying the validity
simpliciter, itself a mode of validity. The achievement of the at first
5 naively phantasizing I must also be bracketed, in order to gain the
phenomenologically pure stock of phantasy experience.
The manner in which this bracketing has an effect on these phan-
tasized contents, the intentional ones of phantasy, is something we
shall now investigate more closely. Let us take up the [above] exam-
10 ple and attempt to appropriate its purely phenomenological content;
we immediately notice certain implications essentially belonging to
the intentionality of the “as if.” I imagine, for instance, a landscape
with groups of trees, humans, centaurs, mythical creatures engaged
in a wild fight. I may | myself belong to this phantasy world, for VIII, 115/116
15 instance I participate in the fight. But it is also possible that I am
not part of it, that I do not count. But upon closer inspection I am
myself then in a certain sense, and necessarily so, co-phantasized.
For, how could I imagine such an episode of the phantasy world with
such determination, without imagining it in a certain orientation?
20 Of the phantasy trees, some are in the foreground, others in the
background, some to the right, the others left. One of the centaurs
jumps at me, a dragon leaps at the centaur from above and so on.
All these words: right, left, front, back, from above and so on, are
obviously occasional expressions and have a necessary relation to
25 the observing and perceiving I which bears in itself the zero point
of oriented space and of its dimensions of orientation—of oriented
space, in which the respective piece of the world can only appear in
an oriented fashion.
What I have just said I find, of course, not as a phantasizing I,
30 lost in dreams, as one which, unaware of myself, follow the fight of
the centaurs and dragons. Instead, I find this I in the reflective and
phenomenological attitude of the unparticipating and theoretical
observer of myself as phantasizing and the phantasy contents as
phantasy contents. And then I find that intentionality is not such a
35 simple matter, as if I had nothing but the act of phantasizing and in it
the scene with centaurs as its simple intentional object in the mode
of the “as if.” Rather I find in a peculiar mediacy this intentional
object as conscious, namely at first as an intentional object of my
 320 part two · section three · chapter three

perceiving; not of my actual perceiving, but of my necessarily co-

phantasized perceiving, as whose subject I necessarily belong to the
phantasy world as well. In other words, the actus “I phantasize a
scene of centaurs” is only possible in the form that I enact, in the
5 mode of the “as if,” the actus “I perceive the scene of centaurs.”To be
sure, phantasizing simpliciter, my gaze is directed only at the fight. In
the strict sense of the term only this fight, and especially in the case
of arbitrary imagining, is called fiction; but that it stands before me
as my theme in the genuine sense, as that what I exclusively mean,
10 this is only | possible since I am not only self-oblivious as the now- VIII, 116/117
phantasizing I, but that I am, as a necessarily co-phantasized subject
of the perception of the fight, also self-oblivious in the “as if.” To
phantasize oneself into a naive perceiving is a phantasy mode of
self-oblivion. Just as the object, which is perceived by the phantasy-
15 I, stands exclusively in view of the phantasy-I, in the same manner
what is perceived in phantasy is immediately in view of the phantasy-
I; and this is the latter’s phantasized object. The gaze of the I within
phantasy is the gaze “as if,” its perceiving and what is perceived in
it has the modification of the “as if.” But everything in this modified
20 validity exists for the real I which now phantasizes. As long as it
phantasizes naively, it only finds thematically, as its fiction, the object
of the phantasized actus. But the phantasizing I can enact at any
time a change of attitude, in which it, in the phantasy of the centaurs’
fight and its oriented manners of givenness, goes back to its manners
25 of appearance as such and now, through corresponding reflective
repositionings of its gaze towards the perceptual object in the “as if”
views the perceptual act in the “as if,” which only now appears there,
ready for a thematic observation. One can also describe the proce-
dure as follows: Phantasizing naively, I had as a fiction the fighting
30 scene, and in this case I was co-phantasized as subject of perception,
but in the manner that I observed the mythical fight in self-oblivion,
hence did not enact a reflection upon myself. I proceed now to imag-
inatively change my co-imagined I into one that reflects upon itself;
but this I enact in actual phantasy, without modifying the phantasy
35 reality in its meaning, thus without transforming the original reality
into a different phantasy reality; but [I enact this] in a phantasy
creation of reflections which I could have enacted as phantasy-I and
through which my erstwhile latent act would have disclosed itself.
 the conscious activity of natural egoic life 321

All that is presented here is obviously itself a piece of phe-

nomenological observation of something that is truly experienced
in a phantasy which is firstly enacted simpliciter, and which belongs
to its pure content. Also what we mean when we say: in the case of
5 the example, | the quasi-perceiving phantasy-I is necessarily present, VIII, 117/118
but not part of the phantasized reality, vis-à-vis those cases where it
is—would have to be shown as belonging to the peculiar sense of
the phantasized act achievement. Explicitly, so to speak, I am part
of it, as belonging to the meaning of the image, if I include myself
10 as co-active, co-fighter and so on.
Furthermore we have to notice the manner in which the phe-
nomenological Epoché as inhibiting all interested actions on the
part of the naively enacted I is not only carried out with respect to
the now actual I and I-consciousness as phantasizing, but also within
15 the phantasy world, the co-phantasized subjectivity belonging to it
and its naiveté; or rather, only through the Epoché under the sign
of the “as if” is the Epoché carried out with respect to the action
on the part of the phantasizing I. Nothing can hover before me as
phantasy, as quasi-reality without the I itself belonging to the unity
20 of this quasi-reality as co-phantasized I, as the subject for whom
this “reality” exists as what it is, from the “validities” that its acts
“carried out” and now “carry out”; what has become obvious in this
example holds obviously generally and necessarily. Phantasizing is
to act as if one had a reality, as if one perceived, thought, valued
25 this or that, acted in this or that manner, and so on. And this is also
the case whether or not one talks about phantasizing realities or
idealities, in case these latter are, as an aside, conceivable without
co-imagined phantasies of realities. To act “as if,” this means first
and foremost: to imagine oneself otherwise in imagination, thus to
30 have oneself as a fiction; only that it belongs essentially to the imag-
ining naiveté that the fiction of the imagined I can be grasped as
fiction in the strict sense prior to the co-imagined I, as whose inten-
tional content it can only be imagined. Hence, to go back to what
is phenomenologically pure means, from the outset, nothing other
35 than firstly exposing the pure structures of intentional objectivity,
which are really at stake here, thus to go back to the intentionally
nested subjectivity and its acts and its objects, and to grasp these
under the sign of the “as if.” | To every phenomenologically pure VIII, 118/119
 322 part two · section three · chapter three

positional act and its pure phenomenological contents corresponds

the parallel phenomenologically pure quasi-positional act only in
the manner that its purity entails, and intentionally, an exact mirror
image of the same phenomenologically pure positional act with all
5 of its content, but precisely under the sign of the “as if.” This reduc-
tion is achieved through the enactment of the described reflection
“in” phantasy and through phenomenological Epoché, which is then
achieved under the sign of the “as if” with respect to the acts lying
in the phantasy world. And this achievement then implies a quasi-
10 achievement which is itself then mirrored into the phantasy world,
a quasi-Epoché in phantasy. This is to say: every genuine Epoché
that I practice with respect to my phantasy as phantasizing action,
as my phantasy now truly hovering before me, entails in itself inten-
tionally a quasi-Epoché, as if I, the phantasizing I, reflected and
15 enacted the phenomenological bracketing. I can also say: enacting
my actual reduction, I place myself—forgetting for a moment my
actual present—on the ground of the phantasy world, I take it as
if it were real. Then I must take the corresponding egoic acts, as if
they were actual positions, and thereby [I have to take them] as if
20 they had actual intentional objects. I must then exclude what would
belong to the being of the objects themselves, as if these were actual,
I must exclude any interest that I might have in these positional
objects on this ground, in ontic objects, value objects and so on,
and I have to do this in order to gain what would belong to these
25 acts, in the manner in which they existed, and what remains after an
exclusion of all questions as to legitimacy and truth which I could
raise on this ground. If I do this and thusly gain the phenomenolog-
ically pure acts and act objects and if I realize that I have and can
have no different objects in the phantasy world than as objects of
30 the acts of my co-phantasized I, then it is clear that I gain through
this procedure, and through it alone, my full and purely intentional
objectivity of my ⟨phantasy act⟩. | VIII, 119/120
 the conscious activity of natural egoic life 323

Lecture 45: ⟨The Natural Mundane Life of the I as Act Subject

and the Unnatural Life of Phenomenologically Pure
Self-Reflection. On the Train of Thought⟩

I have been told that the last lectures have been perceived as
5 fairly difficult. This is not without reason; in principle, there are
general reasons at play here that I want to discuss now, interrupting
somewhat the systematic train of thought.
A first entering—so to speak, into the intimacies of the phe-
nomenologically pure subjectivity—cannot be but very difficult,
10 and this is so precisely because we are dealing here with currently
lived life, in its being-for-itself and being-in-itself: Life of the I, this
is: to be consciously related to any given objectivities, and among
these, to be related in a special manner of specific acts. As a wak-
ing I, it is directed at objects in these acts, and it is occupied with
15 them in cognition, valuing, action. In natural life—I mean here prior
to the motives taking effect, which force the transition into the
phenomenological attitude—everybody knows of his egoic life, he
knows of his egoic relatednesses and his manifold real and ideal
objectivities. He knows of them from natural reflection. But the latter
20 can never yield a knowledge of pure subjectivity, one cannot even
glean it from here. For it is its nature always to have objectivities—
through a previous and retained objective knowledge—and now
to relate the reflectively grasped I as act subject to these objectiv-
ities, whereby, in addition, the I itself is apprehended and posited
25 as objectively human. In this natural reflection one cannot see (as
long as it is exclusively dominant) that every having of objects and
every determination in experience and thought, in which they exist
for the I, is itself already an achievement of the I and its conscious
life, and that at all times the I in its own life and doing essential to
30 it—in its sensually experiencing, thinking, valuing, actively creating
and other acts—brings about in itself and for itself the appearance
and validity of objects. Hence, consciousness itself, intentional life,
as it lives in itself |, as these and those subjective apperceptions VIII, 120/121
with their corresponding characters of subjective validities arise in
35 it from purely essential motivations belonging to it—[all of this]
remains necessarily hidden; this entire life, through which for me
my respective world—things, humans, values, works, human actions,
 324 part two · section three · chapter three

socialities, and so on—are there for me as with one stroke, but upon
closer inspection, they only exist for me in communication with
others, so that we are referred, here, to the community of the I’s, and
of all I’s or their intersubjective and unified life, which functions as
5 this intersubjectively constituting life.
This pure life can be opened to the observing gaze and to the-
oretically experiencing and determining work only through the
method of phenomenological Epoché, which occasions a new uni-
versal manner of observation, a new type of reflection of the I upon
10 itself and upon all its worlds as worlds of its enacted consciousness.
Only through this reflection, the pure I and its pure life, the entire
realm of pure subjectivity, becomes visible and describable. We are
dealing here, indeed, with a very “unnatural” attitude and a very
unnatural observation of self and world. Natural life enacts itself
15 as originally—at first entirely necessary—given over and lost to
the world. The unnatural life1 is the life of pure and radical self-
reflection, self-reflection upon the pure “I am,” upon the pure egoic
life and the manners in which what gives itself as objective in any
sense whatsoever in this life, takes on precisely this sense and this
20 manner of validity as objectivity: purely from inner and genuine
achievement of this life itself.
Hence one understands the difficulty of a first entering into the
realm of pure subjectivity and of the pure enactment of that pure
“know thyself!” from which, as shall become ever more clear, phi-
25 losophy as a whole wells up. Any instruction to ever so complicated
activities on the ground of natural cognition and in the context
of the natural attitude of life we can satisfy fairly easily, its diffi-
culties otherwise notwithstanding; for in all individual steps only
something typically known and familiar is brought upon us. From
30 childhood on—and this is precisely | the accomplishment of child- VIII, 121/122
hood development—we have come to know, in all directions, the
typicality of the natural world. But this means, we were at all times
engaged in motivations through which all types of consciousness
and all types of egoic acts could spring into action through which

1 Reading “das unnatürliche [Leben]” instead of “das Unnatürliche” as in Boehm’s

transcription (the stenogram does not distinguish between lower and upper case).—
Trans.
 the conscious activity of natural egoic life 325

a typically known world, completely familiar in all general formal

structures, could form itself for us: a world of objects, a world of
values, a world in which we find ourselves as children of the world,
as acting into this world and dependent on it, stirred in pleasure
5 and pain. Little by little we have become accustomed to practice
all main sorts of such objective activities, experiencing ones, cog-
nizing, also scientifically cognizing, practically forming, and so on.
All of this is, hence, familiar to us at least according to its type, and
what one cannot accomplish yet one can attempt and learn in a
10 comprehensible manner, following the respective instruction.
On the other hand, phenomenology’s instructions have, in the
entire life experience of the individual and in history, no precedent,
they can make no recourse to any elementary and typical familiari-
ties. With respect to the worlds of pure subjectivity, but this means
15 with respect to our pure, original life, through which all natural being
and validity has its self-evidence, we are at the outset in a similar situ-
ation as someone blind from birth whose cataract has been removed
and who now literally has to begin to learn how to see. The success-
ful surgery does not yet make one see, that is, apprehend the spatial
20 world in its familiar spatial forms and visual characteristics. The
visual apperceptions must firstly form themselves, build themselves
up in the nexus of apperception’s inner motivations. Accordingly,
even if the idea of a methodological phenomenological attitude
has already been grasped, the method must only now be enacted
25 and practiced in multiple directions; and it must be practiced sys-
tematically with respect to subjectivity related in natural-objective
manner to real and ideal worlds and with respect to the universal
typicality of its objective givennesses and its objective-subjective
human life. Thus, we must first come to learn to see and understand
30 the universe of pure subjectivity systematically, so that it can, at
least at the outset, stand before for us as a world of its own |, familiar VIII, 122/123
in its most general typicality, just as, for instance, the physical world
to the beginners of physics [appears] as a realm of spatio-thingly
experience familiar from childhood.
35 In this way, thus, lies, before all beginnings of a possible science
of phenomenological subjectivity, a great task, which the naive-
natural sciences could not have faced. While the latter already have
a ready-made, well-known world of experience prior to science,
 326 part two · section three · chapter three

phenomenology must firstly work to establish for itself its phe-

nomenological world of experience, the world of phenomenological
subjectivity, freely to be overseen in the phenomenological attitude
and well-known in its typicality. The phenomenologist must, first
5 and foremost, learn to see phenomenologically, and must create
for himself systematically, in his own activity, the typicality of intu-
itive formations belonging to a phenomenological subjectivity as
such. One can also describe the methodological situation due to
the necessary priority of being a natural world-child as follows:
10 Whoever wants to become a phenomenologist, must free himself
systematically from being a child of the world and must practice
the phenomenological reduction with respect to all types of world-
childly experiencing, representing, thinking and living in general
and with respect to all correlative types of worldly-natural being;
15 thus [he must practice] that systematic Epoché through which all
that is worldly is elevated and transcendentally spiritualized into
pure subjectivity.At the same time, the natural child, the world child,
metamorphoses into the phenomenological child, the child in the
realm of pure spirit.1
20 Yet, these general difficulties are even more heightened for the
beginning philosopher by the fact that the pure I, although it has
already been seen as the subject of that intentional life, in which
all objectivities shape themselves in appearance and validity, bears
hitherto unimagined and deeply hidden mediacies of intentional
25 implication, whereby, without being unraveled, pure life remains
completely incomprehensible. Unnoticed, one still stands, and even
after a first grasping of the necessity and the meaning of a phe-
nomenological Epoché and reduction, under the spell of natural
habits of thought, and views for that reason | the newly opened VIII, 123/124
30 realm of phenomenological data as an analogue to objective data.
Since phenomenological subjectivity gives itself firstly as an indi-
vidual temporal entity as well, one construes it as an entity of the
sort of objective-temporal being, and in the most obvious manner
as an analogue to physical-spatial being. But in so doing, one falls
35 into error. The phenomenological analysis, which we are interested

1 Cf. Appendix 26, pp. 622ff.—Ed.

 the conscious activity of natural egoic life 327

in, is in no way an analogue to an objective, thingly analysis.* The

phenomenological observer does not find pure life as something
like an intertwinement of “elements” [formed to] a totality of forms,
or vice versa, he does not find formations which allow themselves to
5 be broken down into coexisting elements succeeding one another,
united with others in these or those unitary forms to be identified
abstractively. Instead, no matter which intentionalities we observe,
we see in a deeper penetration into their structures that a concrete
intention is only possible through an intermingling of intentional
10 achievements, which are, incidentally, independent [of one another].
Hence, it is precisely through such an intentional analysis that we
realize that subjectivity is something absolutely unique, which can
have nothing resembling it in the world of objectivities alien to an
I, and we come to the realization that in fact a phenomenologi-
15 cal analysis has, methodologically as well as factually, a completely
different meaning than natural-objective analyses of nature.
We have recently pondered a piece of such an analysis of inten-
tional implication, which was completely unexpected in its type and
form, in the analysis of phantasy, which merely seemed difficult
20 at first glance. Instead of repeating it, I will have the opportunity
to bring into your view what is essential, through the presentation
of briefer parallel analyses, which, however, should be more easily
comprehensible in light of our earlier exercises.
But before I begin, I recall the wise pedagogical doctrine of
25 Herbart concerning the correct alternation and the correct pace of
deepening and reflection, | without which the learner cannot acquire, VIII, 124/125
as a free spiritual possession, the unity of the spiritual shape to be
assembled inwardly from the individual moments.1 Where the deep-

* It is irrelevant whether one takes the analysis of nature of the Ancients, or the
causal and functional analysis of the Moderns.

1 A reference to the philosopher and pedagogue Johann Friedrich Herbart (1776–

1841) according to whom there are two levels of education (Stufen des Unterrichts):
Vertiefung and Besinnung (deepening and reflection), c.f. J.F. Herbart (1806/1887):
Allgemeine Pädagogik aus dem Zweck der Erziehung abgeleitet. In: Kehrbach, Karl
(Ed.): Joh. Fr. Herbart’s sämtliche Werke in chronologischer Reihenfolge. Bd. 2.
Langensalza, pp. 1–139, esp. pp. 38f. Several of Herbart’s books on pedagogy were in
Husserl’s library and Husserl lectured on “The History of Pedagogy” several times
between 1903–1916. Transcripts of students are extant.—Trans.
 328 part two · section three · chapter three

ening into individual, especially novel and difficult lines of thought

exhausts all energies, reflection is doubly necessary in order not to
lose track of the general plan of thought and the nexus in which
these thoughts should be only functional elements. Hence, after
5 having departed from the rigorous systematic path today anyway, I
want now to add a reflection concerning the train of thought we are
engaged in, looking backwards and ahead, which can also serve to
strengthen the interest for our further proceeding.
We had first attempted to realize the deepest meaning of the
10 Cartesian beginning of a universal and absolutely justified science,
hence to construct the pure and truly grounded path to transcenden-
tal subjectivity, which is only indicated in the first of the Cartesian
Meditations.1 This path had, as a guiding principle of absolute jus-
tification offering itself to me, the following [peculiarity]: What I
15 simply cannot negate, not cast into doubt, should hold valid for me.
This [principle] we grasped immediately in the sharpest manner as
the principle of apodictic indubitability. Retrospectively, it seems to
me that this sharpening of the indubitability, initially natural, to the
apodictic indubitability could have also been introduced at a later
20 point. For, if one attempts, guided by the naturally vague principle, to
appropriate for oneself the being of the world, given at any time, and
indubitably given—which seems to lead to the path of the ground-
ing of a science of the world from experience—then one becomes
aware that there is a difference between empirical indubitability, or
25 empirical impossibility of giving up the belief in the concordantly
experienced world, and a different indubitability, which excludes, in
a novel sense, any possible doubt: namely, apodictic indubitability.
Every sensual | experiencing leaves it open that further experience VIII, 125/126
motivates a doubt in the being of what has been hitherto experi-
30 enced and what is completely certain; a doubt is conceivable, albeit
without empirical reasons.The non-existence of what is experienced
as empirically indubitable is never excluded. Possibly only now the
principle of apodictic evidence offers itself as philosophical guiding
principle. But it becomes obvious also in a different regard, which
35 does not have to be interested in the critique of cognition, that the

1 Cf., from here to p. 332, Husserl’s critical comment, cf.Appendix 10, pp. 512f.—Ed.
 the conscious activity of natural egoic life 329

whole world does not have to exist, although it is and while it is

experienced in concordant experiential certainty; Descartes travels
this path, although not in radical purity, but in the main lines. The
possible Epoché concerning the entire world of experience makes
5 visible pure subjectivity in a reflection directed at the cognizing
subject; a subjectivity which remains even if the world would not
exist. This subjectivity then became expanded from the presence
into past and future, to the pure subject in its transcendental life,
endless in both directions.

10 Lecture 46: ⟨The New Shaping and Deepening of the

Phenomenological Method: The Cartesian Path and the Path of
the Psychologist to the Transcendental Reduction⟩

But what presented itself in this manner as pure subjectivity

was not shown to be apodictically indubitable. The exclusion of the
15 world for the reason that it was not apodictically given, only pointed
the way to the universe of a pure subjectivity given in a new type of
experience, the transcendental intuition. However, the critique of
its apodicticity had to be carried out, but we delayed it earlier. This
was, thus, our first, the Cartesian path to the transcendental Ego and
20 to its apodictic critique, which has yet to be carried out.
The further need, which was to get to know transcendental sub-
jectivity according to its individual forms and types of forms of its
transcendental life, in order that Ego Cogito not remain an empty
word for us, we satisfied in a manner that we concurrently con-
25 structed, step by step, a novel path to the Ego Cogito. The guiding
clue was hereby the following. The same content that we retained
under the possible | hypothesis, that the world of experience does VIII, 126/127
not exist, as our remaining subjective life, which exists even in that
event, we also retain when we, as reflecting subjects, cease any co-
30 positing of the experienced world, and thus in general abstain from
any position-taking with respect to its being or non-being or any
other ontic modalities. In short, if we inhibit any interest in the being
of the world, transcendental subjectivity comes into our view.
But here the following thought concerning a novel and seemingly
35 easier path to transcendental subjectivity seems obvious: Does it
 330 part two · section three · chapter three

not suffice—without beginning with that long-winded critique of

the experience of the world and bringing to evidence the possibil-
ity of its the non-existence—immediately to enact the Epoché of
the disinterested self-observer concerning individual acts? Does
5 this not suffice, especially if I add that I enact this bracketing with
respect to all of my acts at once, through which I would have to gain
my pure subjectivity?1
We attempted, at any rate, to carry through this new thought
regarding our path, and our procedure, accordingly, was the follow-
10 ing; we said to ourselves: Let us leave aside this entire earlier train
of thought. Let us, instead, start out with the natural naive I, which
carries out any random acts and thereby is related in the natural
manner to any random intentional objects.Then we can, at first with-
out thinking of a transcendental subjectivity, without having any
15 ideas about it whatsoever, carry out with respect to every individual
act a similar Epoché in a manner just as easily comprehensible as
the one which we, related to the world and its experience, carried
out on the Cartesian path.2
We simply distinguished the I that naively carries out an act and
20 the I that, positioning itself above it, reflects upon the former, and
we demonstrated the possibility that this [reflecting I], reflecting nat-
urally, at the same time could become a disinterested I. We thereby
clarified the concept of interest, which we firstly defined as expe-
riential interest and in general cognitive interest and then also as
25 interest of the heart and the will. | The exclusion of all participation VIII, 127/128
in the respective interest on the part of the reflecting I meant an
exclusion of taking over any of the positings of this I, of all validities
enacted by it, but also an inhibition of all practical intentions on the
part of the reflecting I, and to practice critique in this respect and to
30 go cognitively after the true being. What the reflecting I now, in the
theoretical attitude, finds in such an Epoché, is the phenomenologi-
cally pure act; this purity is a phenomenological one, but of course
only in a first and incomplete, not yet transcendental sense. What

1 Cf. Husserl’s two critical comments on this paragraph, cf.Appendix 10, pp. 513f.—
Ed.
2 Cf. Husserl’s further critical comment on this sentence, cf. Appendix 10, p. 514—
Ed.
 the conscious activity of natural egoic life 331

we have gained thereby is, as we predicted but what will only clarify
itself in the following, only the phenomenological purity in the sense
of empirical psychology.1
We proceeded in this line, observing the main types of acts
5 individually and reducing them to such phenomenologically pure
contents; we busied ourselves to demonstrate with respect to them
the wonderfully intertwined intentionality and thus at the same time
attempted to bring to a first understanding the peculiarity of sub-
jective being and subjective accomplishment, as it manifests itself in
10 every type of such acts. At any rate, such analyses will be necessary
if we want to show that through the phenomenological method a
new realm of experience vis-à-vis common experience reveals itself.
We were engaged in this investigation. But I immediately want
to give you a view ahead, so you may understand how through such
15 individual reducing with respect to the acts of the empirical-human
I ultimately a path shall be opened in order to gain transcendental
subjectivity, to make experiencable that I which would remain even
if the entire world would not exist, thus even if my lived-body did
not exist and hence there would no longer be talk of an I in the
20 ordinary sense, that of a human being.
The answer to this question is: Instead of carrying out, as a
reflecting I, the reduction as described, that is, with respect to indi-
vidual acts and nexuses of acts, and in direction to what each of
these acts posits individually, I constitute | myself as transcendental- VIII, 128/129
25 phenomenological I, and that is, in the form of the subject practicing
transcendental-phenomenological reductions and that firstly makes
its own transcendental subjectivity the open-endless field of its phe-
nomenological experience and research in general. It is now the
question what this is supposed to mean. The answer is: I become
30 this transcendental spectator and my Epoché itself becomes a tran-
scendental one by being encompassing and radical in a sense that
the earlier psychological reduction has not yet known.2 For, if I
practice the phenomenological reduction with respect to an indi-

1 Husserl writes in the margin of the last two sentences: “No!” Cf. Appendix 10,

p. 514. Husserl later crossed out “not yet transcendental” on p. 330, l. 33 above.—Ed.
2 Cf. Husserl’s critical comment (as well as on pp. 345ff.); cf. Appendix 10, p. 514—

Ed.
 332 part two · section three · chapter three

vidual “I perceive,” “I recollect, phantasize, think, desire” and so

on, to its purely subjective content (the psychological one), then I
still have a multitude. What stood before us, thus, was, on the one
hand, the proof that this reduction to be enacted with respect to
5 an individual act and this phenomenology purity leaves open yet a
higher and new purity to be achieved, and that a certain expansion
of the Epoché must lead not only to an all-encompassing Epoché,
but also an Epoché leading to the transcendental reduction, which
absorbs, as it were, everything psychological; indeed (as we will then
10 understand) that it would lead to an even farther-reaching one than
we accomplished earlier on the Cartesian path. For, not only I, who
is subject of this phenomenological reducing, gain myself as tran-
scendental I on this path—I gain, also including foreign subjectivity
in this method, transcendental intersubjectivity or, as we can also
15 say, the transcendental I-universe, as transcendental community of
individual I’s, construed transcendentally.1
Thus, as this recollection has now shown, these at times so very
difficult analyses were not about a mere exercise in individual anal-
yses that were more or less dispensable, as if we had lost track of
20 the great, unified train of thought of a philosophy in the making.
Instead, we were engaged in a rigorous | systematic path, and that is, VIII, 129/130
of a novel shaping and deepening of the phenomenological method,
for which our analyses were necessary. These gave us, in their phe-
nomenologically individual reductions, basic cornerstones above
25 which the higher, the transcendental-universal reduction should
become erected, stemming from a basic idea, which is not far-fetched
and should become understandable soon.
Let us, hence, take up again the train of thought of our earlier
investigation, bringing them to conclusion in brief and easily under-
30 stood terms.
The more immediate purpose of this interrupted investigation
was to show through a phenomenological analysis that with respect
to the main types of acts that presented themselves as presentify-
ing—such as the remembering, expecting, pictorial acts, those of
35 reproductive phantasy—that their intentional relation is not a sim-

1 Cf. Appendix 10, pp. 515f.—Ed.

 the conscious activity of natural egoic life 333

ple one, as it seems and expresses itself at first blush.1 It seems as in

recollection a remembered past is simply presentified, in anticipa-
tion an expected future, in an image a depicted object, in phantasy
a fiction, just as in perception something perceived. But this is not
5 how things in truth stand. We already demonstrated this briefly in a
Cartesian reduction in the case of recollection and anticipation; in a
more thorough but then also difficult analysis we demonstrated this
with respect to phantasy. It thus became clear that we have to dis-
tinguish in every such presentification between the straightforward
10 direction of gaze—or the direction of gaze at that which means, in
the primary sense, the presentified and what at first becomes visible
alone—and, secondly, a hidden act and act-gaze which is itself co-
presentified, whose I is a necessary correlate of the presentified I of
the presentified object. To have conscious in phantasy a pasture, to
15 be devoted to it straightforwardly in phantasy, this is not as simple
a matter as perceiving a pasture. For by necessity a co-phantasized
I belongs to the phantasized pasture, not I who is now here, but a
phantasy-modification of my I, I who quasi-exists in this pasture |, VIII, 130/131
directed at it in perception, conscious of it in this or that manner
20 of appearance. This phantasized I and the phantasized act of see-
ing belong to the necessary content of the phantasy of the pasture,
which, accordingly, is not conscious in a simple intentionality as a
truly perceived one. Likewise the memory of yesterday’s walk is
something seemingly simple, as if I had here nothing but the present
25 I and the remembered image of the walk, only the latter conscious
in a subjectively modified manner vis-à-vis the walk as given and
running off in perception, but by and large conscious in an equally
simple manner. But a further observation shows once again that
something past as recollected can only be conscious by being con-
30 scious to me as something that was perceived by me and that I, thus,
am part of the reproduced past as reproduced I, not as the I who
I am now, but as the I that I was and was present then, as having
experienced this or that.The same is the case with anticipations con-
cerning an anticipated event and of a necessarily co-posited I and
35 I-act, in which what is coming will or would be perceptually present. | VIII, 131/132

1 Cf. Husserl’s critical comment on the following; cf. Appendix 10, pp. 515 f.—Ed.
 ⟨Section Four VIII, 132
Phenomenological Psychology, Transcendental
Phenomenology and Phenomenological Philosophy⟩

⟨Chapter One
5 The Accomplishment and Problematic of a
Phenomenological-Psychological Reduction⟩

Lecture 47: ⟨Intentional Implications and Iterations⟩

We now have to clarify everywhere in the same manner—if in this

way the recollected (or anticipated) experience is only conscious
10 for me as such by being conscious for me as such as perceived in a
recollected past (or to be perceived in an anticipated future)—that
a purely subjective content is contained in every such intentional
content, namely, the purely subjective [content] of this implied past
perception or future perception. The phenomenological reduction
15 with respect to a recollection or anticipation, thus, demands that
I carry this reduction over into the recollected past or into the
anticipated future. In other words, the phenomenological reduction
demands that I, naively transposed into the past, practice a reflective
grasping with respect to the past I and its past act and in general
20 with respect to all acts that it has conscious as having carried them
out as a recollected past I, and that I put into play that disinterest-
edness in theoretical observation, in which the purely subjective
content of the respective acts as acts of the past I comes to the fore.
The same goes for the future I and its acts, inasmuch as they are
25 intentionally contained in the respective anticipating; likewise, of
course, with respect to all acts which still carry in themselves, in the
manner of these presentifications |—vis-à-vis the I that, as present, VIII, 132/133
actually carries out these acts—an I implied in their intentionality
with their implied acts. Concerning the phantasizing acts, such an I
30 is intentionally implied in the mode of the “as if,” precisely as co-
phantasized I that carries out acts in the respective phantasy world.

© Springer Nature B.V. 2019

S. Luft, T. M. Naberhaus (translators), First Philosophy, Husserliana: Edmund
Husserl – Collected Works 14, https://doi.org/10.1007/978-94-024-1597-1_19
 phenomenological-psychological reduction 335

Of course, the purely phenomenological [content], which is gained

from the implied acts as phantasized acts, is here itself merely a
phantasized one. But regardless, the phenomenological reduction
achieves here what is to be achieved necessarily; it shows how every
5 phantasy, as a present real act of the phantasizing, hence real I, has
conscious its phantasy objectivity, and how to all imagined objec-
tivity corresponds an imagined pure subject as one through which
alone something objective can appear and validate itself also for a
phantasy subject.
10 The intentional implications which will have to be considered
here, multiply themselves as simple presentification and phantasy—
as already the somewhat more complicated [phenomena of] image
and indication (for instance, through a marker)—imply possibilities
of multi-layered repetition, of iteration. Instead of a simple recol-
15 lection we can also have a recollection of a recollection. And once
the latter has passed we can recollect that we had a recollection of
a recollection, and so on. An image can be an image of an image,
which itself, in turn, can be an image, and so on; as when we have a
reproduction, for instance, a sketch of a statue, and then later the
20 reproduction of this sketch itself. Again, a phantasy can be, instead
of a simple one, a phantasy of a phantasy, as when I dream myself
into a phantasy world in a manner that in it, I fall once more into
phantasizing, and that, too, is ideally repeatable.
On the other hand, we do not only have iteration in one and the
25 same act-type concerning their intentional intertwinements, but just
as the different intentionally modifying act-types can reach over to
one another intentionally—for instance, as recollections of expec-
tations, as expectations of recollections, phantasies of memories—
likewise also all iterations of the one modification can reach over
30 into the intentionality of every other one |. Let us illustrate with a VIII, 133/134
few words what we said with regard to phantasy. Phantasy is a title
for a universal modification which, as we had already mentioned
earlier, stands opposed to all non-phantasizing acts as positional
acts.We can juxtapose ideally a respective phantasy act to every real,
35 every positional act. But this is to say:All types of phenomenological
results that we gain through reduction from positional acts—simple
or iterated recollections, anticipations, and so on—can be trans-
posed without further ado into phantasy, only there they take on
 336 part two · section four · chapter one

there the modification of the “as if.”All we need to do is to expose in

general phenomenologically the special peculiarities, which phan-
tasy accomplishes as phantasy, and [then practice] the systematic
reduction with respect to the basic types of positional acts and with
5 respect to the type of their iterations.
The acts that we had in mind and were working on here, harbor,
in the form of intentional implication, in turn acts within them-
selves, but acts of the identical I. If I have a recollection, then I,
the recollecting I, as the subject of the act, am of course not an
10 intentional content of the act. But regardless—in a modification, in
that of my subjective recollected past, I am nevertheless part of it.
Every appropriate reflection tells me: I, the identical one, who now
recollects, was part of what was recollected; and likewise everywhere
concerning the acts we considered thus far.
15 But let us now consider a novel and very peculiar form of acts,
to whose intentional achievements presentifications contribute—
the acts of so-called empathy: Through them I have as Ego in a
type of perception consciousness of the existence “in the flesh” of
other subjects, any other alter Egos. But I have this by virtue of
20 understanding-intoa certain things, so-called “other lived-bodies,” a
co-existing mental life belonging to them. Lived-bodies are objects,
in which mental being, mental life “expresses” itself. If I perceive
them, I also experience this expression, and through it the other
mental life as one expressing itself, as manifesting itself in the man-
25 ner of a co-presence. I noticeb their mental life, which expresses itself
step by step, although I cannot see it itself, although I can never
perceive it itself truly. We have here, as we know, a type of original | VIII, 134/135
indication, which derives its power from a perceptual presence of
my lived-body in its intertwinement with my mental life as well as
30 from the typical similarity of the other lived-body, firstly as bodily
being, with my own. This similarity in this connection originally
motivates a presentifying function, an indication of a similar mental
life. The latter, however, is not indicated in the manner of recol-
lection or anticipation, which would allow an identification of the
35 co-presentified I-subject with myself; it is an I, yet another one. This
peculiar intentional structure of this type of perception, which owes

a einverstehen b ich sehe es ihnen a n

 phenomenological-psychological reduction 337

a main element of its achievement to a presentification, requires

an I, but yet not myself as an implied subject; it creates for me the
consciousness: another I stands opposed to me, and without it, the
word “another I” or “fellow human being” would be for me words
5 without meaning.
If we unravel here, with respect to empathy, the intentional
implications and bring to relief their phenomenological contents
reductively, then we happen upon something in principle novel and
peculiar. Just as we can practice the phenomenological reduction
10 concerning our own acts—present and intentionally implied, real
and imagined acts—we can likewise practice such a reduction with
respect to the acts of the other who becomes conscious to us through
empathy.1 We can place ourselves imaginatively, as it were, into their
act life, living in it, and practice in them reflection and phenomeno-
15 logical Epoché, as if we were them ourselves, and the same goes
for each of their acts, for their perceptions, their recollections, their
anticipations, their phantasies, and so on, we can expose the purely
subjective [element], that of the other, just as we can do so with
respect to our past or our imagined I, our remembered or imagined
20 acts, and so in general.
Admittedly, the situation is more complicated concerning the
acts of others who are given in empathy. We are dealing here with
an intentional modification of what is given to me in an origi-
nal form, through the peculiar and complicated indication via the
25 experience of a lived-body. The modification of the alter manifests
itself as an intentional character |, which modifies all conceivable VIII, 135/136
types of my own acts correspondingly. All intentional contents
which I could, perhaps, make explicit with respect to myself, could
present themselves to me in the same manner in this modification
30 of the alter, hence characterized as intentional contents in acts of
the other. Furthermore, we can say in an essential generality, that
experiences of every genus and type, which I have actually expe-
rienced and could phantasize as my own, I could also understand
in empathy into an alter Ego. This concerns also the empathies
35 themselves, they, too, could express themselves in or by means of

1 Cf. Husserl’s critical comment; cf. Appendix 10, p. 516—Ed.

 338 part two · section four · chapter one

another lived-body. Accordingly, I can experience another as some-

one who himself experiences in turn another in this mode of the
“other” alter, who, in turn, again experiences a fourth person in
this manner, and so on. These are, in fact, very quotidian events of
5 intentional implication. You see, we are dealing here once more
with a modification that can undergo iteration. The modification
of the alter, in which a subject and subjective life are given, mod-
ified, as intentional object of an empathizing act—in contrast to the
manner in which something subjective is given unmodified and orig-
10 inaliter in the perception of myself—can layer itself upon another
in repetition. Something mental, which is experienced as something
empathized of an empathized person, contains then an intentional
mediacy.
Analogously, something recollected has firstly, vis-à-vis some-
15 thing perceived, the modified character of “having been perceived,”
or “having occurred in memory”; moreover, the intentional object
of a recollection of a recollection has the corresponding iterated
intentional character referring to two presents—a current and a
past one. The same is hereby given in an immediate and a mediate
20 intentionality and identifiable as the same; I recollect something,
and at the same time I recollect it as something that I recollected
yesterday. Likewise I experience something, and at the same time
I experience that my fellow man is directed at the same thing in
his experience, that a third person observes that this fellow man is
25 directed at it, and the like.
A special and very important case of the experience of empa-
thy, in which another person is given to me as one who | in turn is VIII, 136/137
directed at a second person, consists in the case that I myself am co-
experienced as this second person and that this mediate empathizing
30 experience coincides with my experience of myself; that is, I experi-
ence the person sitting opposite me as one who is directed at myself
in his experience. Hence, on the basis of this most originary form
of being-for-one-another-reciprocally the manifold I-you-acts and
we-acts become possible, acts which in turn can be empathized by
35 others and by communicative pluralities as unities. Hence the most
multi-layered communal life becomes possible whose strange pecu-
liarity it is that not only many subjects as such live, but they live in a
way that each and every one of them has, through the intentionality
 phenomenological-psychological reduction 339

of empathizing experience, all others as his others; as co-existing,

partly in the form of originary experience, partly in that of a deter-
minate or open indeterminate knowing, they are in his existential
field. But not enough yet: immediately or mediately, partly in reality,
5 partly in practical possibility to be achieved, he is with all others in
a social nexus, and this is owed to the communicative, the specific
social acts, I-you-acts, we-acts, and so on, “trafficking” with them,
actually or possibly, experiencing from them personal effects and
exercising effects on them; but all that in the context of one’s—and
10 everybody’s—intentionality, such that “everybody” knows himself
as somebody, as a member of a personal effective community extend-
ing itself into indeterminate endless expanses, and ultimately [into
the community] of a humanity.
Only one other class of acts needs to be included in this con-
15 sideration. Certainly we can also practice the phenomenological
reduction with respect to any random acts of reflection, and hence
no less with respect to the acts of the phenomenologically reducing
reflection itself. In other words: Just as I, in a simple perception, can
bracket the perceptual object and, reflecting upon the reflection
20 itself, take the perceptual object only as something perceived on
the part of a phenomenologically pure perception, I can likewise
bracket the object of the phenomenologically reflecting act and
strive to achieve the phenomenological purity of this act. The act
of the phenomenological | reflection, in which I achieve the per- VIII, 137/138
25 ception as my pure experience, has as object precisely this pure
experience, thus this phenomenological datum. Nothing stands in
the way of inhibiting my ontic interest in this phenomenological
datum and, proceeding as usual, to establish an exclusive interest
for the fixation of the phenomenologically pure experience of the
30 phenomenological Epoché concerning the perception which I had
just performed. This occurs, obviously, in a reflection of the second
level, with an Epoché of the second level. What has just happened
here in the example of a perception, can occur in any random act,
and hence we arrive, in a random iteration, at infinities of phe-
35 nomenological reductions, at least ideally, layered on top of one
another.
Concerning such lines of iteration, which proceed from a ran-
dom simple act of phenomenological reduction (which does not
 340 part two · section four · chapter one

yet itself reduce a phenomenological act), one has to say, obviously,

that they expose stratified lines of phenomenologically pure data,
layered upon one another; but not in the manner as if the results
of the reduction of the higher levels would somehow improve or
5 complement the lower ones. For, what I have exposed as the purely
subjective [element] in phenomenological experience, wins and
gains nothing by my becoming aware now once again in reflection
that the phenomenological exposing itself is again itself an actus and
that I, interested in exposing it as a pure actus in pure experience,
10 have to, once more, perform upon it, this act of a higher level, a
reduction. These acts, as acts of method, are, indeed, not there from
the beginning, but are put into play by myself for a methodological
purpose, only this is peculiar, that they can, always anew, be put into
play iteratively—which is the case with every iteration. It is clear that
15 if I should have an interest in delimitating a circle of observation
in which only something purely subjective in the phenomenological
sense should come to the fore, that in this case the phenomenolog-
ical purities of all such levels of reflection belong in my circle in the
same manner, and that I should demand no regress of reductions
20 in infinitum in every special case where I want to single out a spe-
cial phenomenological datum |: as if the higher reflections firstly VIII, 138/139
had to complete the datum in question and as if the latter were
not already something phenomenologically pure, and finished in
itself.1

25 Lecture 48: ⟨The Problem of the Transition From the

Psychological Reduction With Respect to Certain Acts to the
Universal Phenomenological Epoché and Reduction⟩

But we need to make use of the individual analyses and ask

the question, first of all, whether it is possible to glean from them
30 a phenomenological plus ultra. We know of the latter under the
title “transcendental subjectivity” from the Cartesian path to the
reduction. This knowledge shall now serve us only as a means for

1 Cf. Appendix 26, pp. 622ff.—Ed.

 phenomenological-psychological reduction 341

the critique of the accomplishment of such individual reductions

taking place on the ground of the natural attitude and in which our
previous procedure had taken place, and as a means to motivate
the decisive thought which could help us overcome the inadequacy
5 of this procedure. We achieve hereby, of course, merely a guiding
motivation for the invention of the constructive additional piece of
the new method. This motivation, hence, does not itself belong to
the method of the reduction, which, as a matter of course, has to be
grounded in itself. With the knowledge of transcendental subjectiv-
10 ity we make use, at the same time, of the main idea, already long
familiar: that everything objective which ever exists for me and has
ever existed for me, which will ever count as existing for me in any
sense, can only have derived its meaning, manner of appearance,
validity from certain achievements of my own consciousness. From
15 this follows that wherever I retain a rest remaining from an already
reduced objectivity in objective intertwinement, a rest where the
reduction has not been carried out, hence a content of objectivity
posited simpliciter, instead of being posited in the regress to the
having-it-conscious as a merely intentional objectivity of this act,
20 [from this it follows that] I do not yet have true and entirely pure
subjectivity.
Let us consider, from this general perspective, the phenomeno-
logical reductions concerning the different acts that | we carried out, VIII, 139/140
and let us imagine that one would proceed in general only in this
25 manner, concerning all types of acts as such. From the very begin-
ning I was hereby in the natural attitude, I, as psychologist, begin
as I, this human being in the well-known world, and not only of my
real surroundings, whose familiarity I have acquired in my past life
to a normal degree. Also ideal “worlds” exist for me; for instance,
30 I have learned mathematics and know the world of numbers, dif-
ferent types of ideal mathematical manifolds, such as Riemann’s
manifolds, Lobachevsky’s, and so on. Nobody has demanded of
me, as psychologist, that I renounce all of these worlds, all these
objectivities that I have come to know and understand. The contin-
35 uation of my methodological reducing of the respectively observed
individual acts to ever-new individual acts demands only certain
reductions with respect to them and their intentional objectivities.
And what I grasped there as something subjective, nobody ever
 342 part two · section four · chapter one

demanded of me to put out of validity the objectivities of every type,

which were and are mine as such. Only those which were posited
in or of the respective acts as valid were bracketed, but only tem-
porarily, in order to achieve the pure act contents. If the world with
5 human beings remains in the background and as acquired habitual
possession, then every act, for instance an act of my perception,
memory, empathy, which I reduce to its purely subjective content
respectively, remains for me as my mental act, of this human being,
the moment that I direct my observing gaze again at my own lived-
10 body. My lived-body is constantly there in my field of perception,
even if I do not attend to it, if I do not direct an act of seizing
perception at it. Since it remained valid for me as this constantly
existing one, whether attended to or not, just as any other world of
my experience external to my lived-body, it and the world has, so
15 to speak, always a say in this matter. Things are the same when I
intend the unified interiority, the unity of the pure soul.The psychol-
ogist stands precisely on the ground of the objective apperception
“human being” and enacts an abstractive stance in which he gains
purely this one component of mere physical corporeality and then,
20 in an opposite attitude, | the component “pure soul,” but precisely VIII, 140/141
as this, a component. In other words, every new validity that I put
into play, carrying out new acts, entangles itself, following its own
sense belonging to it, with the old validities, which now have been
newly activated. Hence, everything purely subjective that I gain
25 in reduction, carries with itself constantly and unaffected by this
reduction an objective component of validity, stemming from that
entanglement with objective validities, the ones that were never
inhibited. If human beings are constantly in my field of validity, then
their lived-bodies and the acts animating these lived-bodies belong
30 to the unities of validity. If I make explicit phenomenologically the
purely subjective [element] of these acts, of my own and those of
others, then it is for me without further ado the purely subjective,
which co-exists with this or that lived-body; hence [it is] the purely
subjective [element] of this or that human being, in a word, his pure
35 subjectivity and my own, if I practice the reduction with respect to
myself.
Hence what we indicated earlier becomes confirmed. The phe-
nomenological procedure that we had practiced up to now with
 phenomenological-psychological reduction 343

respect to different types of individual acts, accomplishes nothing

else, and can accomplish nothing else, than to expose the mental inte-
riority in its purity and to bring to light the intentional implications
hidden in it.1
5 This accomplishment is by no means meager. Yes, we can say, this
phenomenological reduction firstly accomplishes what one thought
one could practice, since Locke, without any methodological artistry
in the manner of a simple experience, a mere receptivity, namely
a purely psychological, a so-called inner experience. It has become
10 evident precisely through our analyses and the clarification of its
breadth that experience of something purely psychic, and already
purely psychic perception of oneself, is nothing less than a mere
receptivity, that it requires, rather, the burdensome practice of a
specific method, the method of the Epoché. | VIII, 141/142
15 Now how should this mere method of psychologically pure expe-
rience open a path to transcendental subjectivity, how should it be
possible to lead it beyond the exposing of human mental life and
beyond a purely psychological analysis and to transition into a view-
ing of transcendentally pure life and into the accomplishments of
20 transcendental analysis? Which modifications and enhancements
of the method may be required, which type of expansion of the
Epoché up to an absolute universality is already anticipated by what
has been said previously.
Let us reflect upon our entire present situation of this phe-
25 nomenological reduction up to now, which leads to a merely psy-
chologically pure content of an intentional experience and, carried
out in natural universality, would lead to the purely mental content
of the entire world, hence to the universality of pure souls of all
human and animalic creatures.2
30 It lay in the very starting point from the natural attitude and
in retaining it, that for me, the phenomenologically active subject,
everything counted as valid that had counted for me before. The
Epoché that I practiced, even if I may have practiced it universally,
that is, according to the general will to subject every of my and

1 Cf. Appendix 21, pp. 575 ff.—Ed.

2 Cf. Appendix 21, pp. 575 ff.—Ed.
 344 part two · section four · chapter one

others’ acts to an Epoché, left the natural ontic validity of all of

these acts untouched. Whether or not we were talking about, for
instance, perceptions, my own or of others given to me in natural
experience, they were inadvertently those of my human I and those
5 of other humans or animals. The disinterestedness of the Epoché
which I practiced with respect to the actual being of the respec-
tively perceived objects, and likewise concerning those objectivities
posited in the respective other acts, was by no means absolute and
radically pure disinterestedness, but only a relative one; namely only
10 with that intention of exposing for those acts that which remains
for me as existing in them, if the respective perceiving or other-
wise active I should err, and what belongs in any case to the actual
being of these acts, it may be as it may concerning the being or
non-being of the objects posited in them. | I thus had the aim of VIII, 142/143
15 achieving the act-experiences of the respective act-subjects as pure
experiences and according to their pure experiential contents. But
this was not even to say that I, the psychologist, wanted to put
out of play in general my own position-taking of belief in these
perceptions, in general in these posited things, values, and so on;
20 instead, I wanted this and did this only relatively, concerning my
aim. Hence I was able to retain as a reality very well and concur-
rently the house seen by the other person and could achieve the pure
perceptual experience of the other by bracketing the ontic reality
of the house seen by him. For it was precisely in this manner that I
25 ascertained that to his perception belonged merely the intentional
objectivity: “house” of this individual content, of this manner of
appearance, and so on, the perceptually meant and posited house
as such, which remains in any case as a moment of the percep-
tual act itself, remains as what it is, even if it turned out that the
30 house in reality did not exist. I have thus not inhibited as such
and absolutely my position-taking concerning the actual existence
of the intentional objects of the respective acts, and even less my
other ontic positings, my entire habituality of validity through which
the real world exists and has validity constantly for me, with all
35 of its experienced realities and also many ideal realities which I
had known as existing in my earlier life and which now remain
untouched in my sphere of experiential possessions (habitual con-
victions).
 phenomenological-psychological reduction 345

But now we also see how something else and novel is possible,
which pulls asunder the entire ground from this natural attitude and
puts out of power all validities which are precisely the ones that
create this ground.1
5 Indeed, nothing stands in the way of grounding a universal
Epoché, as a universal decision of the will in the sense of inhibiting
all my interests entirely, through which not only is valid what is valid
for me now, but through that which habitually held for me in the
past still | holds; moreover, through which, on the basis of this basic VIII, 143/144
10 ground of validity, will hold valid in natural manner whatever will
hold valid for me in the future; or rather, would hold valid for me, if
I did not intervene through my Epoché. With this universal decision
of the will, insofar as it is meant as one that is continually valid,
I rule my further life. For, in its constant enactment I have to put
15 out of play every enacted validity or each one that offers itself for
enactment, I have to reject, in the manner of bracketing, its power
of being-valid-for-me. I speak of “offering itself.” For at first the
universal Epoché, which now enters the stream of my life, changes
nothing concerning the essential structure of this life. It does not
20 change the fact that I constantly find myself as related not only to
these or those individual things, humans, numbers, political or ethi-
cal ideals with which I concern myself concretely, in real acts, and
with personalities that are intertwined with realities; instead I know
myself also as co-related to an entire world, to the real universe
25 to which these things, these human beings belong, and at the same
time, perhaps, as co-related to certain ideal realms to which the
respective ideal objects belong with which I currently busy myself.
This is to say that that phenomenological Epoché and reduction
that I have to enact in carrying out my universal will must reach
30 beyond the individual act in question; or that the unraveling of impli-
cations belonging to each one leads in itself beyond it insofar as
every object has its objective horizon, every validity has its horizon
of validity. This, however, indicates manifold lines of continuous
intentional intertwinement, for which exists the constant demand

1 Cf. Husserl’s critical comment to the following as well as up to pp. 332ff.;

Appendix 10, p. 516—Ed.

 346 part two · section four · chapter one

for the phenomenological reduction, always to be considered anew.

What plays the main role in this train of thought is, thus, the dif-
ference between the current validity lying in the active enactment of
acts, and the potential or perhaps habitual validity, which is a special
5 mode of validity which reveals its meaning and its accomplishment
by being translated into a respective actuality. This is a difference
that can be made evident prior to all science, prior to all theory,
purely from the natural ground, | in natural reflection. Correlatively VIII, 144/145
we have the difference of objects, which are the respective thematic
10 objects of acts, and all other objects belonging to the unthematic
objective background.
To be more precise we will have to say the following. Every
object of a specific act of perception directed at it carries with itself
its—albeit unnoticed—spatial background. A turn of attention, and
15 it becomes noticed concerning these or those objects belonging
to it. The talk of “turn” of attention is conspicuous; it expresses
that what it directs itself at was already present in the field of con-
sciousness as background objectivity, just unnoticed, that is, not
as a thematic objectivity of an act. Thus here belongs (and upon
20 closer inspection this goes for every act in a certain sense) a pecu-
liar structure to the concrete perceptual act, according to which we
will have to distinguish between, so to speak, the consciousness of
foreground, that is, the specific direction of the I and the I-act to its
theme with all that belongs here to the theme in itself; on the other
25 hand the consciousness of background, the horizon of conscious-
ness, which makes conscious the spatio-thingly background. This
horizonal consciousness indeed expresses an essentially different
mode of consciousness vis-à-vis the specific being-directed-at …,
looking-at, grasping, being-actively-engaged-with-something. Turn
30 of attention is nothing but the transition of that mode to the other.
Hereby an identifying overlap occurs, a consciousness of unity and
identity which, in turn, explicates itself in judgment and predication
in the evidence: the same thing to which I now pay specific attention,
was already earlier in my field of perception, it already stood there,
35 I had just not paid attention to it. | VIII, 145/146
 ⟨Chapter Two
The Opening of the Realm of Transcendental
Experience Following the Second Path⟩

Lecture 49: ⟨The Horizons of the Living-Streaming Present⟩

5 To remain with perception a bit longer, we never have, strictly

speaking, something perceived without an horizonal consciousness,
no matter how we may fixate and limit what is perceived.1 Not only
that an entire thing, in the manner in which it imposes itself in its
entirety, has its horizon; rather, everything that is perceived thusly
10 has, so to speak, within itself its background, each is given only as
presenting itself through a seen front side with something unseen
inside and an unseen back side; regardless whether we pay attention
exclusively to these sides as what is “actually” perceived of the thing,
it is in consciousness not the thing itself or a thing for itself, but only
15 that of the perceived thing, which happens to fall into the actual
grasping of the self [of the object]. What is unseen is here not co-
present in the field of the actual perceptual appearance, it does not
become, through a mere shift in attention, something grasped in
itself, actively perceived. It is “non-intuitive” consciousness, perhaps
20 also extremely indeterminate, as is obviously the case with a still-
unknown object; but this consciousness empty of any intuition is
nonetheless consciousness, a horizon of consciousness, into which
no ray of the active being-directed-at aims. But it can at any moment
aim into it. In this case we attend to precisely the unseen [side] of
25 the thing, and perhaps this leads to the question of how, more deter-
minately, the thing may look from the other side, or it may lead to
the wish to see it from the other side; we circumambulate it and
produce new seeing. But even the most indeterminate conscious-
ness is not entirely empty of meaning, it is at the very least meant as
30 a spatial object, something colored, and so on. Hence, a most gen-

1 Cf. Husserl’s critical comment on the following; Appendix 10, p. 516—Ed.

© Springer Nature B.V. 2019

S. Luft, T. M. Naberhaus (translators), First Philosophy, Husserliana: Edmund
Husserl – Collected Works 14, https://doi.org/10.1007/978-94-024-1597-1_20
 348 part two · section four · chapter two

eral predelineation is present as necessarily limiting the meaning;

a predelineation, which receives its postdelineations and complete
filling-insa through actual perceiving, again through syntheses of
identification. | VIII, 146/147
5 We have just demonstrated, for each perceptual thing, [the exis-
tence of] a necessarily non-intuitive inner horizon. But there is also
an outer horizon, which is also necessarily non-intuitive. For, we
have to point out that the outer horizon of a perceptual object, that
is, its spatial and spatio-thingly surroundings, cannot only be grasped
10 as the unnoticed perceptual field from which the noticed object pro-
trudes. Instead, we have to distinguish in the entire outer horizon
the realm of still-perceived intuitability and the unintuited empty
horizon, which continually attaches itself [to this still-perceived intu-
itability]. Consciously, the perceived [object] does not end, where
15 the perceiving comes to an end; space as the field of actually and
possibly known and unknown objects extends endlessly. Into these
wide horizons, too, attention can direct itself; from them, too, the I
can be intentionally “affected,” to turn to them and to enact special
graspings of what is there consciously, although it is not seen: as
20 when we now direct our attention to the hallway outside. In this
case, a moment of the horizonal consciousness, which belonged con-
stantly to our perceptions, is, so to speak, awoken, and it receives
its filling-in through a presentifying intuition. The spatial plus ultra
belongs to the meaning-content, with which the space of this room
25 is perceived in perception, and to this belongs the hallway with
the known pillars, stairs, and so on. [All of] this is not conscious
explicitly, literally in individual acts; it is not from the beginning
before our mental gaze in the unity of a colorful image; and even
less so, since the empty consciousness and the affections stemming
30 from it are presuppositions for the possibility of a full, and then
intuitive consciousness of the object. And yet, it designates a unity
of validity, with many special validities to be explicated, but all of
them centered around what we have given as the specific perceptual
object, this lecture hall. Once we penetrate “through explication”

aNachzeichnungen und vollen Ausmalungen—Husserl is playing on the metaphorical

meaning of Vorzeichnung and Nachzeichnung. Zeichnen means to sketch, ausmalen
is to color or fill in a shape (e.g., with color).—Trans.
 the realm of transcendental experience 349

into the empty horizons of the respective presentifying intuitions,

the same repeats itself over and over.
In this and a similar manner everything currently perceived has
an empty outer horizon which at first, as these examples | illustrate, VIII, 147/148
5 ⟨is⟩ a realm of a certain pre-determination, from which something
actually perceived refers to something immediately or closely co-
present or to be expected, which is thereby co-conscious only darkly,
empty of intuition. At each moment, such a pre-determination can-
not only in principle be made intuitive, but it can thereby be made
10 explicitly understandable as possibility of experience, and in these
cases of an experience to be realized most immediately. That which
is intuitively presentified counts as something that can be experi-
enced: indeed, as something that I, through a steady continuation of
my active experience in certain familiar directions—for instance, by
15 approaching it, circumambulating it, touching it—would perceive,
or perhaps as something that would have to explicate itself as some-
thing that I would have to experience, if I only did not intentionally
disrupt the course of experience, and the like. In our examples, what
was pre-determined was that which was to be attained in a relatively
20 immediate execution of possible experience. Spatial proximity is
also experiential proximity. Yet, obviously, co-present objects can
also be awakened, through recollection, from greater distances; a
horizon of familiarity reaches from the next street into the street
system of our city and an immediate association can awaken these
25 familiarities. These, too, reveal themselves as givennesses of a possi-
ble and realizable experience.
No matter how, precisely, the description may run its course
here, it is clear that these possibilities are not mere phantasy possi-
bilities, but that they are carried by a positional consciousness of
30 validity. Attention can direct itself into such horizons through acti-
vating [them].Then, what was pre-determined and what was perhaps
made intuitive, becomes conscious as co-present reality, perhaps
in a modified mode of validity—of presumability, of dubitability,
or of probability—but in any case in a certain mode of validity.
35 But the empty horizon actually encompasses the entire world, and
it too as a horizon, an endless horizon of possible experience. In
this activating disclosure, the experiencing consciousness is lead
into systematically connected strings of possible perceiving running
 350 part two · section four · chapter two

their course, strings in which little by little ever new regions of the
world would (have to) come to perception, and in an ideal totality
of a possible | perceiving, all mundane realities. But this, of course, VIII, 148/149
does not mean that each perception really encompasses such an
5 infinity, as a real infinity of empty predelineations and thereby of
systems of possible perception. And yet, the infinite realm of what is
as yet unknown and not yet determined is somehow predelineated
in every perception, or in its empty horizon of consciousness it is
in a certain manner represented and predelineated as validity in
10 a certain inactual manner. For except for what is predelineated at
each moment in a certain meaning of the intuited content of actual
perception as co-existent or presumably co-existent, indeed the uni-
tary style of the continually streaming possible experience is for the
least part predelineated; thus precisely this [fact is predelineated],
15 that every new experience must yield new predelineations, that the
continual actual experience would have to fulfill these, would have
to determine them in greater detail, but that it would perhaps also
have to determine them otherwise; [furthermore it is predelineated]
that anticipations can be disappointed, that for this [anticipated
20 experience] something else, something completely unknown, can
take its place, and likewise always again. Infinite space surround-
ing every experiencing is not a form that the experiencing agent
could populate, above and beyond actual experience and validity,
with random phantasies; instead, it is a form of possible existence of
25 validity, which—no matter how indeterminate it is with respect to
number and type and distribution of actual things, and even with
respect to the manner in which thingly reality as such continues—is
always still a form of validity, a form for infinite possibilities, which
are not mere phantasy possibilities.1
30 The horizon of consciousness encompasses, with its intentional
implications, its determinacies and indeterminacies, its known
realms and open spaces,a its proximities and distances, not merely
a surrounding in the present, one existing in the now; instead, as
already has become clear from recollection and anticipation, which

a Spielräume

1 Cf. Appendix 26, pp. 622ff.—Ed.

 the realm of transcendental experience 351

we already considered, it also encompasses open infinities of past

and future. To the living streaming present itself belongs | at all times VIII, 149/150
a realm of immediately conscious past, conscious in the immedi-
ate reverberation of the immediately bygone perception; likewise
5 a realm of the immediate future, conscious as immediately com-
ing, towards which the streaming perceiving rushes, so to speak.
But behind this immediately retentional past lies the realm of the,
so to speak, sedimented finished pasts, which is equally now con-
scious in a certain sense as an open horizon, into which a searching
10 and awakening gaze can direct itself, a realm of what can be re-
awoken through recollections. On the other side, we have, likewise,
an horizon of the open endlessly far future, into which our future
acts—premonitions, hopes, preconsiderations, decisions, positings
of purposes—direct themselves.
15 Thusly my conviction of the existence of my surroundings doc-
uments itself entirely originally already in the structure of every
phase of my streaming experience, namely in the form of a horizon
belonging to it and which modifies itself in this streaming according
to its inscriptions or predelineations. At all times, it encompasses, in
20 the peculiar manner described, infinities of implied validities.1
Were we to delve deeper, a great field of ever new investigations
would open up before us: concerning the systematic and chang-
ing structure of these implications, which, however, abides in its
general style; concerning the manner of explications belonging to
25 them, explications through intuitions and with respect to the struc-
ture of the world itself as conscious and explicated as valid. For
instance, one would have to investigate here the manner in which
abiding validity springs from originarily instituting acts and how,
then, this abiding continual validity manifests itself; furthermore,
30 how validity and validity unify themselves to a harmonious validity,
but also, how one validity comes to fight with another validity, a
conviction with another conviction, how here some validities can
suffer a de-validation, an annulment, after which they can only
live on in this character of annulment, of nothingness; how then, | VIII, 150/151

1 Cf. to this and the following Husserl’s critical remark, cf. Appendix 10, p. 516—
Ed.
 352 part two · section four · chapter two

upon closer inspection, the world as ontically valid for the expe-
riencing agent in a given moment is a title for the entire stock of
positive validities unified through concordance. On the other hand,
one would have to investigate the structure of the world itself as
5 ontically valid, the world which, no matter how in individual cases
ontic convictions may change (straightforward valid reality becomes
annulled appearance, and the like), the world itself abides as existing
in its general structural form: at all times, it is spatiotemporal-causal
physical nature, at all times it contains deeply rooted within it a
10 manifold of bodily-animate creatures, of animalic creatures, of ani-
mals and humans, standing in social relations, forming societies,
communities, and the like. At all times, a manifold spiritual form
of subjects who are engaged with nature manifests itself in nature.
Hence, mere nature and mere animality are never actually experi-
15 enced, but instead a surrounding animateda as culture—with houses,
bridges, tools, art works, and so on. These most general structures
of the at all times valid world are constantly at hand for every
experiencing agent, it is a constant world of experience, constantly
there and ready for practical doing. These are such structures as
20 intentionally implicated contents in the respective living horizon,
in the animating and revealing activities, and in the further living
actions of continual acknowledgment and knowledge founded in
them, in continual novel valuings, novel positings of goals, of active
re-creations.
25 In these last reflections, we mainly considered the horizon of the
world as horizon of the actual surroundings. But we also have, as
abiding precipitations of validity from acts, in which ideal objectivi-
ties and open infinities of ideality receive their primal instituting, our
ideal “worlds,” if we want to call them so. Hence, for instance from
30 acts of pure counting and the continual forming of [the numbers] 2,
3, 4 …, precisely with this subjectively concluding consciousness of
the “and so on”—of the “we could thusly add on again and again”
unit for unit—we gain the consciousness of the validity of the being
of the infinite line of numbers. The latter belongs, once formed, to
35 our habitual cognitive possession, of which we have to say, again,
that it, although unawakened during whole spans of one’s lifetime |, VIII, 151/152

a vergeistigte Umwelt
 the realm of transcendental experience 353

is nevertheless present in my distant horizon—just not the spatial

one, to be sure. In recollection, this horizonal emptiness comes into
a special relief, in the renewed counting the current number or line
of numbers has the character of a known and only renewed one—
5 of a reactivation of something what was our own all along, but only
sunken into the mode of emptiness.
Precisely the same then holds for all arithmetic formations of
theoretical acts related to the line of numbers, where one again can
point to the relation of harmonious validity or the exclusion from
10 the unity of harmony resulting from contradiction.

Lecture 50: ⟨The Endless Temporal Stream of Life and Possibility

of a Universal Reflection and Epoché⟩

Whether we now consider the unity of the actual world or the

different unified realms of ideality, our life carries itself out in a con-
15 stant intentional relation to universes of subjectively concordant
validities, at the highest to the total universe encompassing all of
them, the universe of all ontic validities stemming from primally
instituting acts—acts of very different meanings. Unmistakably, the
real world has a special position, that is, a certain basic position,
20 ultimately by virtue of the fact that it is belongs to the structure
of the real world valid for me that I myself, the conscious subject,
am, as a human being, a member of this same world. For in this
manner every formation, not just real, but also ideal as stemming
from my active life—regardless of its ideality—must be rooted in
25 the world. If my life has, for me, the experiential validity of a human
life, playing itself out in the world in this spatial and temporal posi-
tion, then, by virtue of this fact, every theoretical formation of mine
is related back, from the originally creative theoretical act, to its
spatiotemporal position and to my real human existence, my psy-
30 chophysical being at this very position. For sure, every theoretical
formation then takes on, in the intersubjective nexus of the human
community, as such a part of intersubjective science, a manifold of
worldly relations yet: a relation to the first scientific discoverer | and VIII, 152/153
its real documentation for the objective tradition, to the different
35 pupils and their original acquisition, and so on. The same is the case,
 354 part two · section four · chapter two

of course, with respect to all ideal objectivities, such as those of

art and of all other objectivities, which take on an intersubjective
validity and effectiveness through objective expressions.
All of this complements what we had discovered in earlier inten-
5 tional analyses of individual types of acts under the title intentional
implication.1 We can now see the extent to which this title reaches,
the manner in which it encompasses infinite open horizons. We
can also see how incomplete a phenomenological reduction is that
proceeds piecemeal and, unconscious of these infinities, only prac-
10 tices the methodological bracketing with respect to individually
emerging ontic validities, value validities, practical validities, which
only excludes the interest in validity with respect to them and turns
the gaze towards that purely subjective [remnant], which remains
untouched by the question regarding the right of this validity. But
15 at all times hidden validities and endless spaces of validities remain.
In truth we stand in the all-totality of an endless nexus of life, in the
infinity of my own and of intersubjective, historical life that, in the
manner in which it is, is an all-totality of validities continually pro-
ducing themselves in infinitum, but which explicate themselves in
20 infinitum by penetrating the horizons of the present, past and future.
It is clear that there can be no talk of a complete unraveling and
explication of these manifolds, to be carried out freely at random.
I only mention the wide realms of current oblivion, for which the
grace of awakening associative motives is lacking in wide stretches
25 of life, or lacks in duration.
On the other hand, there is a radical modicum to posit out of
action all validities at once, validities which the streaming life bears
within itself as constituting, and this modicum is given to us by the
demonstrations just given concerning the constant horizonal con-
30 sciousness accompanying every actual living present and into which
the attending | and seizing gaze can immerse itself at every moment. VIII, 153/154
Let us begin with the following consideration. To the active egoic
life belong different possible reflections. Once I have carried out
different individual acts or any random individual affections, I can

1 Cf. Husserl’s critical remark to this passage, cf. Appendix 10, p. 516—Ed.
 the realm of transcendental experience 355

reflect upon these actions and affections.a I then have reflections,

for instance, which articulate themselves in sentences of the form
“I perceive this or that,” “I judge this,” “I like or dislike this,” “I
desire or do this or that.” Or, also, something awakens my interest,
5 it repels me and the like. In these cases, I can direct at these bygone
acts not only reflective experiences and theoretical acts, but also
reflective valuings and willings, thus, for instance, I can decide that
I want to carry out this or that act in the future. But reflections
can also pertain to whole stretches of life, for instance, I oversee
10 yesterday or my pleasant time as a student or I direct my gaze at
the coming Easter holidays and their presumed course of events.
Of course I can also make respective decisions, which pertain to the
entire stretches of life. For instance, I can subject the coming holidays
to a rule of the will, to form them according to my purposes; in a
15 certain manner I can also make stretches of past life the topic of
my will, as when I critique my life during my time when I was a
student.
Finally I can also gain a universal overview over my entire life
and make decisions pertaining to my whole life, and in a similar
20 manner as for limited stretches of life. In this manner I can carry
out a universal critique of my entire life up to now and concurrently
wish to form my entire future life: be this under the aspect of a
universal value valid for me uncritically, such as power, success, and
the like, or be this in the noblest sense of ethical self-reflection, self-
25 critique and self-governance. Once we follow this noblest sense and
search for its limit shape, as it were, we arrive at a peculiar reflective
self-governance, related to this universal overview of life. Included
in it | would be, obviously, an inhibiting, at once, of all validities, VIII, 154/155
that were valid for me before, and of all validities that would ever
30 be valid for me in the future (enacted in the same naiveté). This
universal Epoché with respect to all validities is carried out here as
a foundation for and with the intent towards a universal critique

aVice versa. [Boehm takes this comment to mean that the sentence should read, more
correctly, as follows: “Once I have experienced any random individual affections and
carried out different individual acts, I can reflect upon these affections and actions.”
Cf. his editorial comment in Hua. VIII, p. 524.—Trans.]
 356 part two · section four · chapter two

and to a universal self-forming, to be achieved from sources of truth

and genuineness, or to a forming of a new and true life.1
What we notice here, and what is the reason why we made
recourse to the possibility—well-known to us as ethical human
5 beings—of an ethical universality, is the following, that here uni-
versal reflection is connected to universal Epoché, which in this case
joins an encompassing universal ruling of the will, but which, in
itself, already presents a universal ruling of the will. To be sure,
what we call ethical self-ruling is, according to its normal type, by no
10 means of the indicated limit-form and accordingly, the inhibiting of
all validities encapsulated therein, although related to the universal
horizon of life, is not meant in the sense of a rigorous universal-
ity as inhibiting all validities. But at the very least ethical life and
its ethically reflective manner, inasmuch as we think it to be very
15 well possible in its rigor, can prepare us to glean the possibility of a
rigorous universal Epoché, albeit for different purposes.
Let us consider, first, what kind of achievement this universal
overview over our life is, which is already familiar to us; it becomes
clear that we are not literally talking about a viewing, not about
20 an actual reproduction of past life in a continuity of explicit intu-
itive recollections, as if I would have to re-live my past, as it were,
episode for episode; and even less are we dealing with an explicit
pictorial imagining concerning the probabilities and possibilities
of my future life. The imagining and grasping-as-existing in this
25 overview has, as is apparent, the character of an anticipatory and
vague grasping of distances [in the future], and has this character
necessarily. For my life in its universal temporal extension is con-
stituted for me at each moment and prior to any | active grasping VIII, 155/156
and viewing as a horizonal unity, in the manner of a vague imag-
30 ination from afar. I can turn to this vagueness and this distance
[in the future], I can approach it more and more, I can, in the con-
tinual consciousness of the same, draw out ever more contours
belonging to it, make it ever clearer to myself, namely through an
ever greater richness of reproductive individual intuitions. But this

1 Cf. Husserl’s critical remarks to this and the following; cf.Appendix 10, pp. 516f.—
Ed.
 the realm of transcendental experience 357

process of a clarifying sketching-in and coloring-in of what is at

first entirely vague—but yet not entirely meaningless—does not
change the fact that all results will yet again bear the type of vague-
ness, of relative distance despite the approximation, so that I have
5 before me ever new possibilities in infinitum of further sketching-
in and coloring-in. At all times I grasp in anticipation the unitary
and endless temporal stream of life, I grasp it, and yet only from
afar. At all times its time is itself an empty and vague time, beset
with recollected contents, which, in their only relative proximity and
10 determination, determine individual temporal stretches in vague
individuality and which have before themselves, in eternally infi-
nite distances, time itself as a pure idea, with absolutely individual
temporal points.
Now if I gain an overview, in this manner, over my life in its
15 universality and am continually conscious of it as a whole, if I,
approximating it, grasp it ever more, grasp ever more determinate-
ness, I then thereby also understand the general character of life as
intentional life.1 I understand it as an essential character pertaining
to it as such as this type of life and necessarily to all of its exten-
20 sions and phases. Accordingly, to reflect upon myself, either upon
individual stretches of life or my life in its entirety, means to find
myself in relation to objectivities, which are conscious in this life
precisely as positional or quasi-positional, and in whichever ontic
modes. But above to life all belongs necessarily, and in each stretch,
25 positionality. At all times entities are there for the Ego, existing
as valid. We can here include in this concept of ontic validity also
other validities, such as those stemming | from the heart and the will; VIII, 156/157
namely insofar as, for instance, to feel a value is not itself an act of
active believing, active grasping, which brings the being of the value
30 as value to position; but the value-graspinga feeling does bear the
value in itself consciously, such that it is at any moment ready to be
experienced, ready as existing to be seized in an immediate grasp.
Accordingly, values and practical formations belong themselves to

a wertnehmend

1 Cf. Husserl’s critical remark to this passage; cf. Appendix 10, p. 517—Ed.
 358 part two · section four · chapter two

the general sphere of being, belong to the respective world, which is

instituted as its surrounding world from the Ego’s own achievement
of consciousness and positing and for itself.

Lecture 51: ⟨Transition to the Universal Epoché and Reduction.

5 The Pure Universal Life and Its World of Experience⟩

Thus, to gain an overview over my life means at the same time,

and turned correlatively: to gain an overview over the world, which
is the world, to be sure, formed and always newly reformed in a
manifold metamorphosis of content, in my intentionality, in my
10 judgmental certainties and probabilities, in my value positings and
activities.
Exactly what we had said concerning reflection upon a sin-
gle act and its act-objects holds for a universal reflection upon
one’s entire life as intentional life. The reflection upon a percep-
15 tion, for instance that of a house, yields as its subjective [correlate]
not something like a mere I-perceive, but instead an I-perceive-
this-house. And hence the reflection upon my entire life yields
not a mere life without the objects conscious in its experience,
without its real and ideal worlds, but precisely these as well, and
20 as correlates; they may be, by the way, as vague and distantly
imagined as they may be, corresponding to the degree of intu-
ited distance of the reflective representation. Furthermore, and
again in the sense of the analogy between individual and univer-
sal reflection, the viewpoint upon intentional objectivity precedes
25 that upon act and life. Only after having seen the house naively,
can I reflect upon the “I see the house.” And likewise, the simple
gaze surveying my surrounding comes first, and upon it follows
then the reflection upon my life, which was the one positing the
world.
30 We can describe this state of affairs, as we see it, altogether as
follows: | If I now direct a universal reflection at my life, then my VIII, 157/158
attending gaze, deviating from my individual theme occupying me
at present, penetrates the completely vague horizon, my current one
now. It thereby directs itself to the realm of my valid objectivities, a
35 realm which is therein unconscious in its speciality but yet conscious
 the realm of transcendental experience 359

in vague generality. More specifically, I direct my gaze, following the

guiding clue of the temporal form in its mode of givenness, at first
at my world of recollection, which is now given at first glance as an
entirely vague distant image: to it belongs the real world in the way
5 that it was experienced by me, and, rooted in it, also the manifolds
of ideal objectivities that I formed in these or those connections. All
of this is encompassed therein without differentiation. This distant
image entails a potentiality for free acts of bringing-closer and of
producing ever new relative near formations, in the consciousness
10 of the ever more complete distinctness and clarification of this iden-
tical objective past, which was mine, coming about in ever new and
ever further spanning “syntheses.”The egoic reflection upon this life
itself can now follow this lead, and indeed from the very beginning.
Already at the beginning I gain in one single act of the past, which
15 was mine, reflecting upon myself, as I experienced it then, being its
intentional subject—to be sure, in completely vague imagination
and ontic positing—[I gain] my past life, as life in relation to my
experienced objectivity; something similar, obviously, would hold
for the other tendency of the reflection upon life, the one directed
20 into the open future.
And now we make the transition to universal Epoché and reduc-
tion. It is analogous to those psychological individual reductions
that we practiced earlier, reductions with respect to reflective acts,
which were directed at limited objects—individual objects or object-
25 regions—but in any case [they were] not [directed] at the universal
surrounding and its correlative total life. Let us now see how this uni-
versal reduction comes about and to what extent it indeed achieves
a peculiar accomplishment, which in principle transcends all these
earlier psychological reductions.
30 1.) At first we need to keep in mind that the overview over my life
and my experienced world that I carry out, say, now, | is also an act. VIII, 158/159
Its object is precisely the intentional relation of this life, my entire
life, to its objective totality which came and comes to be posited in it.
Of course I can reduce this act, as any other one, thus I can bracket
35 the object just designated, and then I gain the purely subjective
[moment] of this act of my self-surveillance. Here I already have
something purely subjective that has put out of action the entire
validity implicitly encapsulated in the horizon of my act, and which
 360 part two · section four · chapter two

holds in validity only the horizonal consciousness itself as positing.

But this reduction yields but the purely subjective [moment] of the
present.
2.) My reductive interest, however, is not supposed to be merely
5 interest in the pure subjectivity of the present, but also an interest
in my past and future; and indeed, for them, too, I gain something
purely subjective in the sense of an absolute purity. To be sure, my
past and future are in existence for me as valid only—now, that I am
supposed to reduce—thanks to my present horizon. Hence, if I want
10 to gain something transcendentally pure from them, I must not put it
out of validity entirely. I begin by allowing it to be valid as such, the
way it gives itself. I now direct my gaze, say, towards my life’s past,
which as such entails a relation to the objective world which was
posited in it as my surrounding, and which I, hence, co-posited in
15 the way I found it before me then, that is, in the way that I posited it
as valid then. I now practice the reduction, in the way I learned it for
reductions with respect to other acts of recollection. That is, I inhibit
the belief in these as total correlate of this co-posited surrounding of
the past as the total correlate of my retroactively grasped entire life;
20 I inhibit every ontic interest concerning this surrounding itself. No
matter how things stand with the actual having-been of the world
that was valid for me in perception, and likewise with the number
formations, scientific theories and so on that I meant in my entire
past life or supposedly understood, and so on: this much is certain—
25 this remains valid—that I have lived, that I have experienced them,
have held them to be real, have posited them as valid. Whatever I
may grasp [out of this past life], even if it never existed, it would
nevertheless be something past as meant by me. And | likewise, if in VIII, 159/160
general all these surroundings never existed, they would be the sur-
30 rounding of my life. I am thereby not saying that it be possible that
in general these past worlds never existed; for as little as their actual
being or non-being interests me regarding their possible being. In
this attitude which excludes every interest in being, or what is the
same, prior to all questions about being or non-being, about possible
35 being, probable being, and so on, this is certain for me, what this very
question presupposed: namely, that I had in my past life this realm of
objects in my field of consciousness and posited them as valid. The
inhibition of all ontic interest, this is its purpose, yields the insight
 the realm of transcendental experience 361

that the ontic belief in my past life remains entirely unaffected by

any existential position-taking with respect to the objective world,
on which this life then took a position: in the manner of experiencing
meaning, of thinking, of valuing, and of acting.
5 Thus it becomes plain that the past life is positable without in
the least presupposing its intentional surrounding, or that it is in
itself what it is, and posits what it posits, as a pure life; a correla-
tive expression would be: it exists in the manner that it is a priori
unnecessary to posit any existence of what is posited in it as existing.
10 If I now do the same for the future stretch of my life, posited as
anticipated in my present, then I gain my entire pure life as a stream
of life absolutely encapsulated within itself; it may be as it may with
the being or non-being of the universal world, which ever existed
for me, exists or will exist. Thereby it has become demonstrated
15 that I can observe my pure universal life purely in itself, I can bring
it to continual pure givenness and can even perhaps investigate
it scientifically without ever needing in the least as a premise any
position-taking to any objectivity whatever; or what is the same,
that I can observe it in an Epoché with respect to all objectivity,
20 which is equal to an annihilation for any exercising judgment. Dur-
ing this Epoché, nothing whatsoever remains for me of an objective
existence, not even the slightest possibility of existence, even less of
real or possible qualities of naively given objects.
This universal Epoché becomes possible through the essential | VIII, 160/161
25 peculiarity of my life that it has in every phase of the present
an—albeit empty—consciousness of distance, an horizonal con-
sciousness, and creates it anew continually and implies in it in a
universal manner all of what was ever objective for me and will be,
and implies in it as an intentional correlate my entire life, thus also
30 co-implied life. Every living present encompasses in its concrete
intentionality the entire life “in it,” and together with this objec-
tivity conscious in perception in this present it bears within itself
horizonally the universe of all objectivities, which ever had validity
for me, and in a certain sense even those which are yet to be valid
35 for me in the future.*

* Hence temporalization of the entire monad and of the entire monadic totality at
every moment of life, in every experience.
 362 part two · section four · chapter two

Furthermore, this Epoché becomes possible by virtue of me also

being able—as much as I can transform and then realize step by
step every empty special consciousness arising in my horizon as
standing in relief, into a consciousness grasped from an I—to trans-
5 form the empty consciousness of the unitary horizon into a seizing
total consciousness; this, too, I can then transform into active pro-
cesses of realizing intuition. To speak in greater detail, an emptily
arising recollection or an unintuitive premonition, arising in the
background while I am actively engaged with something completely
10 different, can take on the form of enactment of an act; I turn to
the past or the expected, anticipated. After that I can bring the
respective objectivities closer, I can make them intuitive, I can enact
the respective thinking explicitly and intuitively.1 But likewise also
concerning the universal horizon: for instance, firstly [I can] turn
15 the attending act-gaze to the universal objective past, which was
mine, and then to my past having-lived-in-relation-to-it. I can then
proceed with clarification and explication in the manner described
above.
And again it belongs to the possibility of the Epoché, that the | VIII, 161/162
20 distant consciousness of the universal horizon not only bear within
itself the entire life and its experienced world as a world that bears
ontic validity from this life in it implicitly, but that an anticipating
validity and a current validity are here inseparably intertwined; for
instance, the validity carried out in recollection in the past life and
25 its continual validity, in which it is now still valid, albeit perhaps
modified. And finally it belongs to the possibility of the Epoché and
the reduction as transcendental to be enacted along with it, that
I can establish myself in every present as a uninterested observer
of myself, but not only in the manner of psychology and its special
30 reflection. Instead, once I have directed my retrospective distant
gaze at my entire life—as my life in relation to my entire world,
which had validity for me in this very life—I inhibit with one stroke,
which indeed becomes possible through the act-unity of this univer-
sal consciousness, each and every validity with respect to the entire

1 Husserl remarks on this sentence, and perhaps the entire passage: “Imprecise.”

Cf. Appendix 10, p. 517—Ed.

 the realm of transcendental experience 363

world as conscious in my horizonal distance, with respect to the uni-

verse of all realities and idealities; I inhibit each and every validity,
I say, that they ever had and still have and may ever have for myself
and through myself; and I inhibit as such, just as every objective
5 ontic interest, equally every value interest, practical interest. Having
in view and in my direction of interest my life that continues to
be what it is, and which gives itself the validity that it gives, I then
gain the purely universal life, and the worldly universe becomes
transformed into the universal intentional objectivity as such, in the
10 way that it belongs as an inseparable correlate to this life itself. This
universal reduction remains in power during all explications and
illustrations that I practice. Grasping my life is not yet its explicit
self-grasping in its own unique existence. My life itself, beyond my
immediately present life now, or even more narrowly: beyond that
15 which I now have in a special phenomenological seizing of an act
of the present now originarily enacted in the original shape, there
is a limit idea lying in eternal distance, which itself implies in turn
an infinity of limit shapes and infinite distance points. But I can
in relative determinateness and approximation—and in the first | VIII, 162/163
20 and foremost sense this holds for the infinite realm of the past—
presentify through intuitions random singularities, stretches of life,
I can, through more or less clear recollections of the far past, trans-
form them ultimately into a “perfectly clear” one, whereby this
clarity at all times carries with itself an empty horizon of unclear-
25 ness and indistinctness. If we now look at what is so clear no matter
how perfect it is, we find, and essentially, that it has an inner hori-
zon of relative unclarity, it still has a relative distance, it still has its
possibilities to become yet clearer, ever new intermediate stretches
of emptiness, and so on. But at any rate, it is the form of proximity
30 of pure life and carries within itself the evidently ideal possibility of
universal explication, of the phenomenological reduction that can
always again be enacted anew.
Concerning the attainability of a merely relative proximity the
same holds, by the way, also for natural and unreduced recollection.
35 As much as we may count this as natural experience, as much as we
may gain through it judgments of experience concerning the natural
past, and even natural-rational ones, we can now say: The method
of the phenomenological Epoché and reduction, in this manner of
 364 part two · section four · chapter two

proceeding from the distant horizons to the proximities, opens up

a new realm of experience. Indeed, it itself creates a novel kind of
experience, a novel kind of perception, recollection and anticipating
expectation, a kind of experience that had to be unknown to natural
5 human life and to humanity as a whole prior to [the advent of]
phenomenology.1 | VIII, 163/164

1 Cf. Husserl’s critical remark to this and the prior passages; cf. Appendix 10,

p. 517—Ed.
 ⟨Chapter Three
The Philosophical Significance of the
Transcendental-Phenomenological Reduction⟩

Lecture 52: ⟨Philosophy as Systematic Self-Unfolding of

5 Transcendental Subjectivity in the Form of a Systematic
Transcendental Self-Theorizing on the Basis of Transcendental
Self-Experience⟩

After having now carried out the new method of the transcen-
dental reduction in its entirety and after having constructed it itself
10 in a methodological ascent from its lower stratum of a merely
phenomenological-psychological reduction, we may well say that
it has enriched us enormously in this methodological grounding.
Not only [is it the case] that the Cartesian reduction, based on the
proof of the possible non-existence of the experienced world, had
15 a direct but only limited result. Through the starting point of the
non-existence ⟨of the experienced world⟩ it led our considerations
to subjectivity, but only as experiencing and thereby as unaffected
by this non-existence. What was needed, henceforth, was a further
development of the method, we had to show, then, that no cognitive
20 positing of the world could remain in validity, but we also had to
show that no validity of ideal objectivity could remain in power.
In short, if we really wanted to delimit the entire circumference of
pure subjectivity as transcendental, we were in need of additional
investigations only at whose end the method as a finished method
25 would be the equivalent of the one we had developed now. But
even if this were yet to be achieved, our novel procedure has the
great advantage that it opens up for us the broadest and deepest
understanding of the structure of subjectivity itself, upon which rests
the possibility of the Epoché, and thereby a deepest understanding
30 of its pure significance. Were we to be already full-fledged phe-
nomenologists, we could say, the new procedure yields not only the
method of the phenomenological reduction, but at the same time a
phenomenology of the phenomenological reduction.

© Springer Nature B.V. 2019

S. Luft, T. M. Naberhaus (translators), First Philosophy, Husserliana: Edmund
Husserl – Collected Works 14, https://doi.org/10.1007/978-94-024-1597-1_21
 366 part two · section four · chapter three

Our considerations have reached a certain conclusion. It is now

necessary to reflect upon the path thus traveled. Our | original goal VIII, 164/165
was a philosophy, a universal science from absolute justification.The
guiding principle of absolute justification that we chose was that of
5 apodicticity. Precisely this principle led to the demand put to the
beginning philosopher, to subject all pre-given sciences, in general
each and every pre-conviction, all prejudices to an “overthrow.” The
attempt to gain a positive beginning, a first sphere of cognition, to
be justified absolutely, led our gaze to the realm of the continually
10 streaming world-experience, which lay there prior to all theoreti-
cal activity. But it, too, bears in itself a belief, which, often enough,
turns out to be deceptive in individual cases. What was necessary,
hence, was a universal critique of the existence of the world which
comes to a continual ontic positing in continually streaming world-
15 experience. Hence we, hence I as a beginning philosopher was first
led to the Cartesian path and then to the construction of a deeper
and richer method of universal Epoché and reduction.
But now, enriched by the insight gained thereby and looking
back at the beginning, this very beginning stands before us now in
20 a new light. For we can now say: The overturning of all presuppo-
sitions was, at the beginning, a meaningful and necessary demand,
but as an initial demand also necessarily a completely vague one. If
it should really come to fruition practically, it demanded a system-
atic elucidation and clarification of what was implied in it vaguely.
25 A beginning of this explication is that the total realm of natural
experience and ultimately the universe of all our natural validities,
including the continual validities from our earlier life and the antic-
ipations naturally co-grounded in them, would have to be included
in the so-called overthrow. In other words, we see that a radically
30 elucidating and clarifying reflection upon what this demand for
overthrow implies for me, the beginner, is nothing but the develop-
ment of the systematic method of the phenomenological Epoché.
The question that concurrently stirred me inwardly, what I could
and may claim as first [evidence], points me thereby necessarily
35 towards transcendental subjectivity, such that the method becomes
eo ipso the method of the transcendental reduction. For | it becomes VIII, 165/166
plain that to question everything, my entire stock of knowledge,
presupposes a universal ground of being and makes it evident at the
 transcendental-phenomenological reduction 367

same time, a ground that is at all times one that is ready to be experi-
enced and that remains unquestioned. In this method, however, this
ground is not a merely emptily postulated one or one merely talked
about emptily and distantlya with the proposition “Ego Cogito,” but
5 this ground immediately comes before our eyes concretely and in
its own essential peculiarity as an infinite transcendental life, as a
life that, if we limit ourselves to our own life immediately graspable
in immediate transcendental self-experience, bears on the one hand
a centering in the Ego, the transcendental “I,” and, on the other,
10 the relation to manifold intentional objectivities, each one an inten-
tional unity of manifold modes of consciousness. What is great and
astonishing coming to the fore here is that even if, as I indeed can, I
renounce each and every possible worldly belief, yes, every possible
belief that I bear within myself as beginner, and could bear within
15 myself, when I hence cease to take myself as child of the world, as
natural human being—that I then have lying before me an endlessly
open field of a novel experience, indeed that I have prepared it for
myself precisely through this method: the experiential field of my
transcendental subjectivity. What makes this field immediately most
20 relevant to me, the beginning philosopher, is this apodictic evidence
of the I-am, already becoming apparent in this first grasping. This
bold radicalism, really to overthrow everything—all that was valid
for me and could ever be valid—⟨opened up⟩ for me an apodictically
evident validity, an entity that was not and could not be encapsu-
25 lated in this totality. The ontic universe of the world child is not the
ontic universe as such.
But perhaps things are just such that to surrender everything
means to gain everything, that this radical renunciation of the world
is the necessary path to view the ultimately true reality, and thereby
30 to live an ultimately true life. Perhaps in this unseeming evidence
of the Ego Cogito—and in the mediately grounded evidence of
transcendental intersubjectivity—lies all possible truth and science
in absolute justification and in the sought-for | ultimately suffi- VIII, 166/167
cient philosophical meaning. Perhaps it is true in the most rigorous
35 understanding that self-knowledge, but then only radically pure or
transcendental self-knowledge, is the only source of all ultimately

a in leerer Sachferne
 368 part two · section four · chapter three

and highest genuine, satisfying scientific knowledge, philosophical

knowledge, which makes possible a “philosophical” life. In that case,
philosophy itself would be nothing but the systematic unfolding of
transcendental subjectivity in the form of a systematic transcen-
5 dental self-theorizing on the basis of transcendental self-experience
and its derivates.1
The talk of the “feathered soul,”2 as Plato called it, can give a very
vague anticipation of the newly intuited transcendental subjectivity,
befitted with the wings of a longing transcendental intuition, arous-
10 ing philosophical wonder, that all bracketed validities, or all of its
worlds that have been placed out of validity, still remain contained
within the bracket. In other words, for me as phenomenological I, as
the uninterested theoretical observer of myself and my world, all of
these worlds do not exist in a naive manner, but insofar as they had
15 taken on all validity, which they have for me, as my worlds in my
acts of consciousness, I indeed can observe this taking-on of valid-
ity; and more precisely, I can observe wherein consists that within
myself which we call “convincing oneself of being and being-thus,
finally seizing it and bringing it to an experiencing and any other
20 evidence.” Every evidence, in which I as a naturally experiencing
and cognizing agent grasp anything real as itself and any truth as
truth itself, I have, as a transcendental observer, immediately and
originarily in my intuiting. Indeed nothing has been lost here. To the
contrary; what I had as existing simpliciter, I now have as something
25 had in my having, I have it at once with the consciousness previ-
ously hidden to myself, a consciousness in which it was conscious, in
its experiencing and thinking, in the great nexus of that subjective
intentional | accomplishment, from which it springs according to VIII, 167/168
meaning, manner of appearing, and mode of validity. And no matter
30 how far this accomplishment reaches back further into as of yet
hidden depths of transcendental subjectivity, I do already know that
these horizons of every current and past consciousness are to be
uncovered in their latent implications.

1 Cf. Appendix 23, pp. 591ff.—Ed.

2 Cf. Phaedrus, 251b.—Trans.
 transcendental-phenomenological reduction 369

Does not the idea suggest itself that in a universal investigation

of transcendental subjectivity, according to all of its essential pos-
sibilities and factual realities, ultimately must lie all falsehood and
all truth, all merely meant being, but also all true being according
5 to its ultimate meaning, which must be a transcendental mean-
ing that is accomplishment? Are not, viewed from the elevated
and all-overseeing transcendental standpoint, reason and unrea-
son titles for transcendental accomplishments, aimings and attain-
ments or also failures, which can be made plain in their entire
10 hidden structural nexus? Must not the complete clarification of
that nexus of accomplishments that achieves for the naturally-
naive cognizer a true being and any theoretical truth, precisely
because this is being carried out in the transcendental sphere,
thereby make visible precisely the true being of this true being
15 itself and this truth itself, that is, truth itself as the unitary point
of accomplishment and as inseparably contained in its nexus?
Nothing else, indeed, does the transcendental observer do, than to
observe without any blinders and to become aware, in this unfold-
ing, that being and entities, that truth and true state of affairs
20 arise in the subjective life of cognition, as cognitive motivators
of certain motivations, as intentional unities in an intentional activ-
ity, in which alone they are what they are, and mean what they
mean.
Hence, the guiding idea cannot be dismissed that, no matter that
25 the natural totality of the world with all natural-dogmatic ontic
positings of the a priori and empirical sciences of the natural level
of cognition remains in Epoché in this transcendental method, not
only is no truth lost, but that all truth, but in a higher sense, is
gained. The transcendental method is a path, through exclusion of
30 all natural truth, through universal overthrow, to realize from | out VIII, 168/169
of itself all truth, but then as absolute, absolutely justified truth, to
rescue it from the hidden relativity of its validity and to place it
upon the absolute ground, on which all relativities stand in a clear
thematic view and become the absolute theme of cognition in uni-
35 versal encompassment. But the goal is far, the way is fraught with
hardship and must be paved for the first time. One cannot search
without a guiding idea. But the paths, the theories preparing them,
must be worked out step by step. And we must steer clear of the
 370 part two · section four · chapter three

fundamental mistake of traditional philosophy, to think that vague

and plausible possibilities were already theories.1

Lecture 53: ⟨The Problem of Intersubjectivity⟩

⟨a). The Possibility of Transcendental Naiveté on the Part of

a Pure Phenomenology and the Philosophical Task of
an Apodictic Critique of Transcendental Experience⟩

Now, we have to keep in mind here, at first, that this apodictic

5 evidence of the Ego Cogito, in which I initially gain an understand-
ing of transcendental subjectivity, is in itself only a beginning and
not an end; [in the sense] that it is indeed an apodictic evidence, but
that it very quickly arouses a bundle of enigmatic questions within
me concerning its true meaning, its scope, its limits. To mention just
10 one: the I-experience, I-think, and so on, in the momentary now
seems to be truly apodictic, also my transcendental past is certain
to me; but does not recollection, thanks to which alone I can have
the past, deceive me often enough? Could not, in the end, my entire
transcendental past and future be a transcendental semblance?
15 Thus, before us still stands the great task of the apodictic critique of
transcendental experience.2
And not only that. We have ceased being children of the world,
we have renounced the universal natural experience, the universal | VIII, 169/170
natural cognition in all of its dogmatic-natural forms, and thereby we
20 even implicitly renounced all natural valuings and practical actions,
inasmuch as they may yield any cognitive objectivities from them.
The new transcendental experience opened up before us, infinite
within itself, and yet at the same time encapsulated within itself.
With precisely it, we have, as is evident, a field of novel theoretical
25 cognition (just as we have no less other purely transcendentally
direct acts and act-achievements). The totality of natural sciences is
relinquished, in their stead transcendental sciences must arise here,

1 Cf. Appendix 26, pp. 622ff.—Ed.

2 Cf. Appendix 22, pp. 583ff.—Ed. Cf. also Hua. XXXV, Einleitung in die Philoso-
phie of 1922/23, where Husserl carries out this critique.—Trans.
 transcendental-phenomenological reduction 371

as disciplines of a new, completely self-encapsulated scientia univer-

salis, from which it is a priori certain that it has utilized no premise
from any of the dogmatic sciences, and could ever utilize them. At a
first glance this is indeed all true and self-evident, but more precisely
5 self-evident only from the standpoint of a certain higher naiveté.
There can, hence, also exist a transcendental naiveté—as parallel to
natural naiveté—which now, however, takes on a special sense.
Let us consider the following, which is also important because it
illuminates the theoretical structure of this beginning philosophy
10 in a similar manner as the structure of the Euclidian elementary
geometry is illuminated through mathematicians putting out of
play certain axioms and then showing which geometrical propo-
sitions and theories remain untouched by the former, whereby
their independence from these axioms becomes demonstrated and
15 thereby the deductive structural nexus of this entire science becomes
revealed. In a similar intent, we point out that the entire doctrine of
the transcendental reduction can be separated from the motivation
of the beginning philosopher. Were the purpose of a philosophy
(in our sense) completely irrelevant to us, were we to drop it alto-
20 gether, we could still practice the phenomenological Epoché at the
psychological and transcendental level and could carry out all anal-
yses of consciousness belonging to them. Then one could oppose
to one another naive and transcendental experience and naive and
transcendental science, precisely in the sense of “naive,” which can
25 only be defined as being opposite to “transcendental.” On the other
hand |, we can also define a second notion of naive cognition if we VIII, 170/171
mean by it all cognizing, which is not guided by the idea of an abso-
lute cognition, a cognition from absolute and all-sided justification;
we can then also, and more generally, mean this opposition with
30 respect to every type of position-takings, to any type of rationality,a
respectively. In this second sense of naive, then, can be consid-
ered not only natural cognizing, which remains untouched by the
transcendental Epoché, but also cognizing on the ground of tran-
scendental subjectivity, so long as the latter has not been subjected
35 to an apodictic critique and so long as no question as to absolute
justification within transcendental cognition has been raised.

a Vernunftleben
 372 part two · section four · chapter three

Just as natural science, in the way it has been historically handed

down, lets itself be guided by the evidence of external experience
and is interested exclusively in expanding it as much as possible,
to let it speak in all directions in which it has not yet spoken,
5 and thereby seeks to balance all disagreements stemming from
one-sided and imperfect experience in order to secure future concor-
dance, and as it then, as a whole, places faith in the logical evidence in
the predicative sphere and merely seeks to perfect it as much as pos-
sible: in a similar sense one can proceed in the newly opened sphere
10 of transcendental experience. One can bring transcendental realities
and possibilities to the highest possible clarity and then proceed
by distinguishing systematically the main types of transcendental
appearances and to describe them systematically, thus [one can
proceed] by attempting to draft in a similar sense a transcendental-
15 descriptive phenomenology, just as in the history of natural sciencea
there exists already such a descriptive-classificatory typology of the
intuited types of organic species and developmental forms.1
Furthermore, just as we turn our gaze away from factical reality
with respect to the givennesses of external experience and in their
20 stead observe the possibilities to be modified in free phantasy | and VIII, 171/172
can thereby ground eidetic sciences and already find them grounded
partially—for instance, pure geometry with respect to ideally pos-
sible spatial formations—one could construe [phenomenology’s
procedure] here in the same manner, that is, in the transcendental
25 sphere, one could think of an (a priori) eidetic science of the for-
mations of transcendental appearances that are possible in general.
One could distinguish the pure eidetic types of possible acts—thus
for instance the eidetic types of perception, recollection, anticipa-
tion, phantasy, liking, disliking, and so on, and likewise—as falling
30 thereunder, special eidetic types such as thing-perception, percep-
tion of animated creatures, perception of self and other, and so forth.
With respect to them one can then inquire, which eidetic structures
are contained in each type according to possibility and necessity, and

Naturgeschichte, literally natural history or history of nature; surely what Husserl

a

means is the history of natural science.—Trans.

1 Cf. Appendix 23, pp. 591ff.—Ed.

 transcendental-phenomenological reduction 373

so on.All of this could be carried out in the same naiveté, in the same
faith in the evidence of experience and the evidence of the intuition
of possibilities, the evidence of logical inference, and so on, just as in
the objective science, thus without an actual pretense to philosophy.
5 We would then have a rational and an empirical phenomenology
prior to all philosophical interest and prior to any philosophy itself.
How such a phenomenology would look in concrete execution, is
not our business here. But its possibility deserves to be spelled out
before actually executing it.
10 But we shall emphasize clearly and entirely without doubt one
thing, the most basic and most comprehensible: If I, carrying out
the phenomenological reduction, or as we also say, to indicate the
habituality of this reduction, in the phenomenological attitude survey
my transcendental life, then I have, to the extent that this intuitive
15 realization may succeed, a homogeneous continuum of transcen-
dental self-experience: insofar as this unfolding yields concordant
self-intuition. Occasional discontinuities—as when, in the process of
clarification of a transcendental self-recollection, certain disagree-
ments arise—balance themselves out in a similar manner as in my
20 natural-objective recollection. For instance, different recollections
may have merged with one another, overlapped, but in a further
clarifying approximation these overlaps and confusions | will dis- VIII, 172/173
entangle themselves in a concordant intuitive continuity of one
recollection. Nothing is decided, whether this is necessarily the case
25 in apodictic necessity, but, in any case, it belongs to the most familiar
style of recollection. Hence I have de facto a steady transcendental
universe of transcendental experience, just as I have an empirical
universe from natural, objective (external and internal) experience.
I have it as existing for me by virtue of the concordance of transcen-
30 dental experience, which always re-establishes itself, and by virtue
of the experiential belief, which documents itself, as it were, in the
horizon of each present, in this abiding style of concordance that
always re-establishes itself. Just as the real universe of the world is
given as the one infinite nexus of concordant external experience,
35 the irreal subjectivity, the infinite totality of my transcendental life,
is given as a continual unitary nexus of a possible transcendental
experience.
 374 part two · section four · chapter three

⟨b). Transcendental Egology (“Solipsistic Phenomenology”)

and the Transition to the Intersubjective Reduction⟩

Leaving aside for a minute longer the specifically philosophical

interest, let us continue by showing the extent to which we will serve
this interest precisely through these considerations.
The transcendental reduction, in the manner in which we system-
5 atically unfolded it, was a reduction to transcendental subjectivity.
Oftentimes we called it, in Cartesian manner, a reduction to the
Ego Cogito, and thus it seemed as if we were dealing here, as a
matter of course, with a reduction to my own, that of the reducing
agent’s, transcendental Ego and my own life. And how else could one
10 meaningfully speak of any other transcendental subjectivity? The
transcendental Epoché with respect to my worldly universe encom-
passes also the exclusion of all lived-bodies, as objects in space.
The Epoché with respect to my own corporeal lived-body does not
touch my innermost life, in which this lived-body is now a spatio-
15 thingly phenomenon of experience. But what concerns the other
human beings and animals, one cannot foresee how they should
yield more in the transcendental reduction than those phenomena
posited in my empathizing positings |. If I, as phenomenologist, may VIII, 173/174
no longer “take as valid” in a natural manner things, thus also the
20 other lived-bodies, as existent realities, then any foothold is can-
celed out as indicating another’s conscious life, which only exists
for me as appresented through his lived-body that I experience. A
transcendental phenomenology can, thus, it seems, only be possible
as a transcendental Egology. As phenomenologist, I am necessarily
25 a solipsist, albeit not in the common preposterous sense rooted in
the natural attitude, but yet indeed in the transcendental sense.
The beginner may perhaps think at this point—if he does not
yet have that winged premonition that lets him search for all true
externality in internality—that at one point one will have to give up
30 the phenomenological Epoché, the time will come again when one
can again experience and think in the natural manner and satisfy
the natural sciences.a Well, then alien subjectivity will also finally

a natürliche Wissenschaften, meaning the sciences of the natural attitude—Trans.

 transcendental-phenomenological reduction 375

assert its right, only that somehow phenomenology supplies hitherto

unknown methodological aids, which can benefit natural experience
and the sciences of experience and henceforth all dogmatic sciences.
However,1 that this amounts to a misunderstanding of the true
5 sense of the phenomenological reduction and of what it achieves
must be clear to everyone who has appropriated the full content of
our demonstrations concerning the transcendental meaning of alien
experience, of so-called empathy, thus who takes together all that
we have said about the transcendental reduction in empathizing
10 presentification of alien subjectivity and what we furthermore said
about the phenomenological content of the givenness of my own
lived-body and that of the other, on the other hand, | and about the VIII, 174/175
manner in which an alien psyche announces itself in this manner.
Of course the result of these considerations will be that, for me, my
15 own transcendental Ego and my own life have the preponderance
of a first, of an originary givenness, insofar as I have a direct access
only to myself through self-experience, with self-perception, self-
recollection and self-anticipation; alien subjectivity, which is, for
its part, only directly experiencing with respect to itself, I can only
20 experience in the mediate manner of indication, which makes [alien
subjectivity] conscious to me through a presentification of its self-
perception, its self-recollection, and so on. Herein lies, hence, an
intentionality of the second order, a mediate one.2
Let us pay attention to the manner in which transcendental sub-
25 jectivity as such, in levels of relative immediacy and mediacy, is given
and only exists, because it is given in these levels, levels of an inten-
tional implication. The immediacy, in which I am given to myself
as a transcendental Ego, has its levels as well. I am given to myself
entirely immediately only in my living present. Only from it do I have

1 The original passage, which was later crossed out by Husserl, reads: “That none

of this can be the case, however, this will become clear precisely through a deeper
understanding of what is to be achieved through the Epoché. For myself, as I must
confess, the first insight into the phenomenological reduction was a very limited
one, in the sense described above. For years I saw no possibility to craft it into an
intersubjective one. But finally a path opened up, which is of decisive importance for
the enabling of a full transcendental phenomenology and—on a higher level—of a
transcendental philosophy. I shall describe it now briefly.”—Ed.
2 Cf. Husserl’s critical comment; Appendix 10, p. 517—Ed.
 376 part two · section four · chapter three

the most immediate form of experience, that of perception. Of my

past and future I have only recollection and anticipation, and herein
lie already intentional mediacies, as we have discussed in detail. But
if we take a closer look, also the sphere of the present has a similar
5 structure, which allows us to distinguish intentional immediacies
and mediacies.We now arrive at the streaming limit point of the pure
now, or, correlatively, at the pure self-perception of this momen-
tary, primally living now, and to a stretch of originary retention and
an original protention, whose intentionality is a mediate one. This
10 does not keep us from speaking of a concrete self-perception and a
concrete present.
Very analogously I say, and with good reasons: my transcen-
dental | I is alone given to me originarily, namely from original VIII, 175/176
self-experience; alien subjectivity is given to me mediately, not
15 immediately, in the sphere of my own self-experiencing life, but
it is indeed given, namely it is experienced. Just as something past as
past can only be given originarily through recollection, and some-
thing in the future only through anticipation, something alien as alien
can only be given originarily through empathy. Originary givenness
20 in this sense and experience are identical.
Of course we need to mention that one’s own presence, one’s
own past are in themselves non-independent; only the entire unity
of my life given in originary experience, to which belong my entire
past and the anticipated future, is a full concretum. On the other
25 hand, while my present, experienced in originary form, can only
exist, as we just said, in the unity of my entire life, the same cannot
be said without further qualification for the relation of this entire
life to intersubjective life, or in the relation of my Ego to the totality
of the other Egos with whom I stand in community. At least this
30 cannot be claimed in such a cavalier manner; to the contrary, it
seems conceivable that I am alone, or that in my entire field of expe-
rience no foreign lived-bodies would ever appear, through which
I could experience, in the manner of empathy, foreign subjects. It
is possible, in any case, to practice a phenomenological abstrac-
35 tion or to delimit the phenomenological experience and research
based on experience, such that one only moves about in the con-
crete unitary nexus of one’s own transcendental subjectivity and,
disregarding any empathy, takes no alien subjectivity into consid-
 transcendental-phenomenological reduction 377

eration. This, of course, means that one would have to conceive

one’s own life in modification, similarly as in the case of the tran-
scendental exclusion of the experience of objects. But this is not
to say that the phenomenological reduction yields only one’s own
5 Ego, but, instead, that the reduction is practiced in a limited man-
ner. It is even possible for very important methodological reasons
to deliberately delimit oneself in large stretches of investigation,
hence to draft at first a systematic Egology, so to speak, a solipsistic
phenomenology. | VIII, 176/177
10 As an aside,1 in order to bring to full evidence the manner in
which the transcendental reduction in the medium of the firstly
experienced own Ego brings transcendental intersubjectivity to
experience and how, hence, the bracketing of the spatial world and
thereby of alien lived-bodies and alien human beings by no means
15 puts out of action the alien pure Egos with their cogitationes, one
will have to consider the following: Let us now, for a moment, pur-
sue this fiction indicated earlier. Or more pointedly: If I imagine
that alien lived-bodies never had appeared in my surrounding, there
would exist for me, accordingly, only things which, insofar as they
20 bear a spiritual meaning, whichever cultural predicates, only point
back to my own active accomplishments. For the sake of simplicity
I imagine that I have my surrounding in a constant and uninter-
rupted certainty, that no semblance appears. If I now practice the
phenomenological reduction, that is, if I inhibit, as transcendental
25 observer, all naiveté, in which I have this world existing straightfor-
wardly, then I retain [the world], instead, as intentional objectivity
of my transcendentally pure life, and firstly, at any rate, of my life
in the form of spatio-thingly experience. Thereby I investigate how
the naive having of the world on the part of my naively experi-
30 encing I actually looks; the world, which is supposed to be, as is
presupposed, experienced by this I as constantly existing. Here, the
phenomenologically-reflectively clarifying exposition and system-
atic description of the unity of experience, in which at first a random
individual thing is experienced in naive ontic certainty, led to very

1 Cf. Husserl’s critical remark on the following up to p. 380, l. 19; cf. Appendix 10,

p. 517—Ed.
 378 part two · section four · chapter three

extensive analyses, in which we had to pay attention not only to

actual, but also to possible experience.
A thing is given to me in perception as an abidingly existing thing
in a synthetically concordant perceptual continuity, in whose run-
5 off the thing is continually conscious as one and the same; but in
every perceptual phase I have it in a special how of its subjective
manner of givenness, in changing orientation of near and far, left
and right, and so forth. With the change of orientation goes hand in
hand a change of the perspectival manner of appearance; | the thing VIII, 177/178
10 appears in ever-new aspects. At all times we need to distinguish
what is actually seen and what is only co-seen, what is relatively
self-grasped and only co-grasped in anticipation. I am hereby co-
participant in changing manners and move in the free “I can” my
eyes, my touching hands, and so on, and have the consciousness
15 that the visual aspects running their course belong to the respective
positions of my eyes, freely to be chosen, that the tactile aspects
belong to the respective positions of the touching hands and fingers,
and so on.
These manifolds of what is intentionally encapsulated in this
20 subjective experiencing—which we call the continually perceiving
consciousness of the straightforwardly existing thing—have a steady
style of connection; only when they run their course according to
the latter, does perceiving have the character of a continual con-
cordance, of a continual self-confirmation of the intentional ontic
25 positing, as a positing of the respective objective sense. Only then
do anticipations, which continually reach beyond what is actually
perceived, confirm themselves; only then can the thing itself appear,
according to the always only partially realized meaning, continually
in ever new peculiarities and sides, thereby at the same time con-
30 firming itself and determining itself ever more closely. What also
belongs to the style and meaning of experience, however, is the
free self-enactment of the subjective lines of appearance running
their course and the consciousness of the free potentiality, to be
able to bring into view, in manifold manners, other perceptual paths
35 and other unseen aspects of the thing: but this, of course, through
freely active approaching, circumspection, touching, and so on. The
respective lines of appearance according to their systematic style
of running their course are known a priori and are hypothetically
 transcendental-phenomenological reduction 379

constructible for everyone as a freely possibly initiated mode of

perceiving. Only so long as this style confirms itself, only so long
as the appearances truly run their course accordingly, only to that
extent do the intentionalities continually succeeding one another
5 have the character of fulfillment, or which is to say the same, only
so long the intentional object is continually one and the same and
conscious in this self-confirmation as actual. The I in the naive atti-
tude becomes doubtful or even surrenders what was previously
experienced as existing, in the consciousness of | mere semblance— VIII, 178/179
10 this is to say, as one becomes convinced through transcendental
reduction and the observation of this experiencing consciousness,
that the appearances no longer run their course in the familiar and
expected lines of appearance, but that appearances intentionally
compete with other appearances.
15 It is then not difficult also to characterize the discrete synthesis,
according to which disrupted perceptual continua can be brought
to a unity of concordance through recollection; as when I become
conscious that what was seen earlier and then not seen and now
again seen are one and the same, and then how I, in general, become
20 certain that something exists while I do not see it. Here, too, one can
become convinced that we are dealing here with systems of actual
and possible perceptions and that here possible perception is a title
for a positionality that confirms itself, and indeed in its own man-
ners. But ultimately one arrives at the overwhelming insight that
25 all that belongs, all in all, to the abiding and continually confirmed
conviction of one world—a world of things which I at times experi-
ence, then do not experience, partly know, partly do not know—is,
transcendentally speaking, nothing but a certain descriptive system
of actual and possible experiences of a steadfast eidetic structure,
30 experiences and possibilities of experience, which have a continual
transcendental nexus, which I can run through in a transcendental
experiencea and constructive intuition. Every piece of natural expe-
rienceb translates into a respective transcendental experiencec and
authenticates itself in the latter according to its true meaning.
35 I can thereby see that the existence of the thing itself, of the object
of experience, is implied inseparably in this system of transcendental

a Empirie b Empirie c Empirie

 380 part two · section four · chapter three

nexuses and that this thing is, accordingly, inconceivable without

such a nexus and would be a downright nothing without it.1
But once we include the possibility and actuality of other sub-
jects, |, from which we have abstracted just now, [and consider] that VIII, 179/180
5 other subjects can bear within themselves the same systems of expe-
rience and stand thereby in a relation to one another in the way that
the intentional object of the system of one subject is the same as
that of another subject. From here it is clear that, as long as I cannot
know anything of other I’s, the existence of the actual world, which
10 is my theme of possible experiences and possible thoughts, reduces
itself to a self-encapsulated, albeit variegatedly endless, system of
transcendental experiences of the type “external experience,” and
reduces itself to [the notion] that in this system of continual con-
cordance lie intentional experiential lines as continually confirming
15 themselves, they lie in it as immanent poles in this system, as posited
and at all times concordantly identifiable. The transcendence of the
world bears thereby no metaphysical secret whatsoever, it is of a dif-
ferent species, but in the most general terms it is of the same genus
as the transcendence of numbers or any other irreal objectivities.
20 In this manner, the real world becomes reduced to a universe of
intentional correlates of actual and possible intentional experiences
of my transcendental I and is inseparable from them as their corre-
late. Up to now, the subject is, hence, when it experiences the world
and is given to it as a world-child, always with itself, without knowing
25 it, namely in the self-encapsulated circle of its own transcendental
subjectivity.
When now, among the things [in the world] so-called alien lived-
bodies make their appearance, thus when my surrounding displays
other human beings and animals, then of course their corporeal
30 lived-bodies, as experienced and experiencable by me, become
reduced, once more, to systems of subjective appearances within my
own transcendental subjectivity; nothing is taken from their experi-
ential reality purely for me; this reality is merely clarified according
to its concretely full and true meaning.

1 Cf. Husserl’s critical remark; cf. Appendix 10, pp. 517 f.—Ed.
 transcendental-phenomenological reduction 381

How do things stand, now, concerning the alien conscious life and
its expression in alien lived-bodies? To pose the question already
means answering it. The alien lived-bodies are, as things, realities
for me, and are such so long [as they exist], so long as they are
5 indubitable certainties for me, never to be surrendered, the expe-
riential style predelineates the concordant courses [of experience]
and the continual course | of this style. But if this is the case, then the VIII, 180/181
analogy with my lived-body indicates something else yet, namely
alien conscious life, and what is indicated there is now no longer
10 something transcendental-subjective from my own circle of life. I
can now only take into consideration the alien mentality accord-
ing to its transcendental content. The latter is what is indicated in
transcendental purity, and thus I have, together with my universe of
living appearances encompassed in the title Ego Cogito, mediately
15 co-experienced in the indication of empathy a second transcendental
life, and so in general many other [transcendental lives].
The transcendental reduction, accordingly, yields directly my
Ego, mediately this and that alter Ego, and as such, in general, an
open manifold of alien subjects indicated or to be indicated through
20 experienceable lived-bodies. But this indication is itself an expe-
riential certainty and has its peculiar manner of confirming itself
concordantly.

Lecture 54: ⟨The Path of the Phenomenological Reduction to

Transcendental Idealism and the Latter’s Phenomenological
25 Meaning as Transcendental Monadology⟩

As mentioned, misinterpretations of the meaning and the

achievement of the phenomenological reduction promote the belief
that a pure phenomenology would only be possible as a transcenden-
tal Egology. Such misinterpretations can only be prevented through
30 a deepest immersion into this meaning, which we attempted in these
lectures. Indeed, these are clarifications that are unparalleled in their
scope in the entire [history of] philosophy, because it is from them
that the entire philosophy and, as we can also say, the general struc-
tural form of all worldviews that are a priori acceptable depend.
35 In the phenomenological reduction, rightly understood, is predelin-
 382 part two · section four · chapter three

eated in essence the marching route towards transcendental idealism,

just as phenomenology as a whole is nothing but the first rigorous
scientific form of this idealism. It is the first precise concretization of
its genuine meaning and the first real | proof for this idealism in the VIII, 181/182
5 most compelling form conceivable, in the form of an execution as
the most rigorous science. But we can only sketch here what can be
gleaned initially, and here we have to emphasize the following with
respect to the question of transcendental solipsism that occupied us
earlier.
10 Already on the ground of the natural attitude, reflection teaches
me that any entity of which I can ever know, of which I can ever
speak meaningfully, can only be something known from my knowl-
edge, something experienced in my experience, something thought
in my thinking; in short, something conscious in my consciousness.
15 And even if something came to me through a supernatural rev-
elation, then such a revelation would again come upon me as a
consciousness.
If I proceed in this direction, I will say to myself that any cogni-
tive distinction that I may make falls entirely into the domain of my
20 cognizing subjectivity, hence any distinction that I make between
mere meaning and correct meaning or between meaning as such
and cognition grounded with insight, in which a meaning is pro-
duced as true and an entity meant in it comes to be given as true
[fall into this domain]. Here, truth and true being present themselves,
25 too, as appearing in cognizing consciousness, realizing themselves as
occurrences in consciousness itself.
But if I then make the transition to the phenomenological reduc-
tion, this means that I take this insight into the subjectivity of all
cognitive episodes more seriously than the naturally-naive reflect-
30 ing person ever does and I make clear to myself: as long as I still
have—prior to my cognition and existing in itself—an existing world
and as long as I only go back in individual cases from the cognized
object to its subjective cognizing, I still have left cognitions out of
consideration; indeed all those cognitions from which this world
35 existing in itself has its validity. It has, to be sure, validity for me only
insofar as I have given it validity. I may not overlook the habitual
validity, the implicit horizonal intentionality, which, without having
carried out an explicit cognitive act, nevertheless bears within itself
 transcendental-phenomenological reduction 383

implicit validities. I, hence, inhibit all naiveté of | validity and of all VIII, 182/183
objective being holding valid and establish myself as observer, who
grasps in his own experience how this really comes to pass which is
called: “something is there for me as thing, as a human being, as art
5 and religion, as state and people, and so on; it holds valid for me as
my reality, I am certain of it as existing, I believe in it, I experience
it, I know it, and so forth.” As transcendental observer I have, in
a universal embrace, the concrete, cognizing-living subjectivity, in
which everything that is vague or clear, erroneous or insightful plays
10 itself out, and in which all entities as meant in my meaning and, if I
am lucky, as experienced in my experience, grasped in my grasping,
insightful in my insight, disclosed in my disclosing, are contained.
All appearances of my cognizing life, those of my factical life
running its course and having run its course, but also those to be
15 construed in pure possibility—to be constructed a priori accord-
ing to their general, eidetically necessary and eidetically possible
formations—all of these are now in my realm of investigation.
Herein will lie, as is obvious, the great task of eidetic phenomenology,
to gain clarity as to which types of cognitive occurrences are conceiv-
20 able and under which eidetic laws they stand. It is evident from the
outset that what I call, in the natural attitude, an object simpliciter,
an objective nexus, a state of affairs, and so on, [any object] of which
I can ever know, that is real for me in any way possible, that (I say)
every such objectivity is a unity of identity, intentionally conscious
25 in manifold actual or possible conscious experiences. In all of these
experiences, this objectivity is meant, in all of them it is—regardless
of the very different modes of subjective appearances—meant as its
identical objective meaning and in the mode of certainty of belief.
That what is meant is in all of these modes the same is to say that
30 such manifold conscious experiences with their manifold modi-
fied manners of appearances produce, in synthetic concatenation,
an overarching consciousness of one and the same existing object,
which, however, can only be conscious in different subjective modes.
Of course there are cases, and it is a known type of possible occur-
35 rences |, that such a synthetic consciousness cannot retain its unity VIII, 183/184
of identity, that two different consciousnesses aim, at first, at a unity
of meaning, but that they separate themselves in conflict, and that,
then, in further occurrences to be described in greater detail, not
 384 part two · section four · chapter three

only the certainty of belief becomes modified to mere assumption

and doubt, but that also the consciousness of naught, so to speak, of
the crossing out of being, arises.
In contradistinction to what has just been said, the naively cog-
5 nizing person has always anew the practical conviction that being
and non-being are not something merely contingent and relative, but
that in every case of cognition a true being is to be achieved through
one’s own cognitive activity, and indeed as a correlate of complete
insight—or at least to be completed in due course. Or, as one also
10 says, the cognizing person knows himself to be in possession of the
faculty of reason and can work out in processes of rationally guided
cognizing, that of insight, something final—vis-à-vis all merely sub-
jective or presumed validity—or at least approximate such a finality.
Certainly, it is then the task of transcendental phenomenology, in
15 the universal nexus of transcendental subjectivity and after doing
research into the general structures necessarily belonging to a tran-
scendental life as thoroughly intentional, to investigate those special
eidetic possibilities that the title “reason and rational action” encom-
passes. Here it will also be necessary to come to ultimate clarity
20 and to meaningful determination concerning the notions of “true
being” or “ultimately authenticated being” from their transcenden-
tal origin.
If I now reflect upon my cognitive situation, into which the tran-
sition to the transcendental-phenomenological attitude has placed
25 me, and reveal to myself that I now encompass, in absolute univer-
sality, all actual and possible cognitive objectivities that can ever be
valid for me as truly existing and can ever appear to me, and that I
find them here, and must find them there, as something cognized
from their cognition, as intentional moments of concrete conscious
30 achievements in which they arise as valid units—then it seems, ini-
tially, that I have to say: everything that I can ever intuit as actually
existing | is nothing other than an intentional occurrence of my VIII, 184/185
own—that of the cognizer’s—life; of course, not clinging to a pass-
ing individual experience, but clinging to the entire motivational
35 nexus which runs through the intentionality of my life, and espe-
cially clinging to my contents of meaning and appearance which
arise in my primal instituting and then become habitual, and the
cognitive possibilities arising from them; but all that according to
 transcendental-phenomenological reduction 385

fixed eidetic laws of transcendental life. It is by virtue of the lat-

ter that something arising in the mode of evidence of a true being
intuited in itself, even after the contingent act has passed, can be
authenticated anew in novel cognitive activities, authenticated as
5 this identical true being, and in a renewed evidence, and that it is
impossible for an evidence to arise that stands in conflict with it and
which could ever demand to cancel out a self-given true being.
Regardless of which difficult transcendental investigations will
have to be carried out for a complete comprehension and scientific
10 fixation of truth in correlation with its evidence and its motivational
nexuses, its style and its result seem to be predelineated in advance.
It seems that if the accomplishment of cognizing and the attainment
of a final truth are supposed to become comprehensible, that this
could only occur in this style and with such a result. But then we
15 are in an uncomfortable situation—precisely that of transcendental
solipsism. For is not all of this to say that all true being only desig-
nates an ideal polarity which forms itself in the motivations of my
own transcendental life and can only be contained in it? Are not
also my fellow human beings and their psychic interiorities only
20 what they are as such unities of identity having their origin in my life
and only have a meaning correlated to my intentional experiences?
The other indeed lives his life, he can practice within himself the
transcendental reduction just as well as I can and can find himself
as absolute subjectivity and can apprehend me as alter Ego just as
25 well as I apprehend him in my life. As much as I am for myself, and
not only as an intentional occurrence in the other’s cognitive life,
the same holds, of course, vice versa. | VIII, 185/186
There must be truth in these statements, and hence the question
arises, how we can gain transcendental clarity for them and how we
30 can reconcile what we have just claimed with what has been said
before.
The following idea will have to take on a decisive significance.
The authenticating evidence in which an object is given to me and in
which it authenticates itself as existing reality, can be an immediate
35 or a mediate one.The evidence of perception is an immediate one. If
this evidence, as in all external perception, is at all times mixed with
anticipatory intentions, there nonetheless belongs to perception
precisely this evident consciousness of an immediate self-grasping;
 386 part two · section four · chapter three

the perceptual object is “evidently” conscious as there in the flesh.

In a continually concordant external perception we have the form
of an originary confirmation, which displays what is perceived in
a constant fulfillment of anticipatory intentions at all times as the
5 identical one in the flesh from ever new sides and realizes it thereby
continually in cognition, brings it to ever more perfect realization
of its self in such cognition. In this case, hence, the thing itself in
its true being is the idea of something identical and identifiable
which would disclose and confirm itself in the further continuation
10 of my experience as the identical one and in its selfhood in the flesh.
As much as I can bring into play new experiences in my stream of
consciousness, and in new nexuses of life that can be synthetically
unified with earlier ones, this is how far the correlative existence
of the thing reaches; it is what it is, as something identical with my
15 experiencing realizations that can be possibly be unified to a con-
cordance, and it has all the qualities that could ever arise in such
nexuses.
Now let us now imagine that in my surroundings lived-bodies
had never appeared, so that I would have no idea of alien subjec-
20 tivity. Indeed, then, every objective reality, the entire world which
would now be something lifeless, would be nothing but a connected
plurality of intentional poles, as correlative unities for systems of
my possible and actual experiences; these would be unities that
would realize themselves in endlessly concordant progressions (in
25 manifold progressions to be chosen from the respective system of
experience), or would be realizable as lived-bodily givennesses.
Here, “true being” | would be the idea of a possible constructability VIII, 186/187
of the respective correlative identity—the substrate of identical
qualities identical with itself in the manifold of its appearances in
30 which it displays itself—of the respective courses of my experience
continually confirming itself as concordant, in possibility; and out-
side of the ideal systems of my possible experience, it, the thing
would be—in the sense in which it exists for me as “actual” or “in
truth”—nothing.
35 But if we now permit alien lived-bodies [to enter], then also
other human beings exist for us. We have experience of them in
the mode of empathy. This experience, too, has its manner of pro-
gression in continually concordant confirmation. In a continually
 transcendental-phenomenological reduction 387

concordant empathy we are and remain in the self-confirming cer-

tainty of the immediate existence of this human being before us.
Everything that his mimicry, his words indicate, what they let us
expect as actions and the manner in which these actions will run
5 their courses, all of this fits together well and forms a system of self-
confirmation. But upon closer inspection, this immediacy is, after
all, merely a relative one, and the confirmation is, especially with
respect to the other’s subjectivity, a confirmation through a merely
harmonious indication, which confirms itself in its motivation in a
10 constant change—although it is an indication that is special as an
actually self-giving experience through its originary motivational
rootedness, and hence an “appresenting” indication. I can only have
an original experience, an actual perception, of myself and of the
objectivities themselves that I perceive as well, that I also experience
15 directly. The circle of my ideally possible perceptions encompasses
merely my stream of life and of all possible modifications that I can
bring into it with my own activities. It also encompasses, further-
more, all those intentional unities that I institute and can institute
in my life through constitution, in the nexuses of actual and possible
20 objective perception, in which I realize them progressively in the
flesh.
But if I now gain an overview in the transcendental attitude over
my entire cognitive life and of the cognition that I have of alien
subjects, and consider this life in its accomplishment, then it is and
25 remains a cognition confirming itself, | even if it does not confirm VIII, 187/188
itself for me in the manner that this co-indicated and co-cognized
subjectivity becomes originarily experienceable for me, perceiv-
able for me, which is something that it cannot do in principle. With
the same justification, in general, with which objects exist for me,
30 namely from a continual empirical confirmation, the alien lived-
bodies exist for me as well as objects, but then the alien souls exist
for me with the same justification. In a transcendental clarification,
all objects belong to my life, they are unities of a possible concordant
perception (as an original realization) constituted in my life. On the
35 other hand, the alien human subject is, in a transcendental clarifi-
cation, indeed a second transcendental subject; it is not an object
realized or realizable originarily in my life like another thing, hence
it is not merely a unity of my possible perceptions, but it is very
 388 part two · section four · chapter three

well something justifiably indicated through certain unities of my

experience, and it is indicated as an alien I. This indication, I want to
emphasize, has its natural right, the right of empirical confirmation.
The insight that what stands before me as an alien lived-body, as
5 a thing among other things, is in truth an intentional correlate of
one of my perceptual systems, does not render this lived-body a
fiction (as it is possible for each object), it takes nothing away from
its existing reality that it has. It also takes nothing away from the
intentional function that it has accrued in my life, namely to indicate
10 alien subjectivity empirically and in confirmation.1
Hence, the phenomenological reduction leads to two univer-
sal structures of life founded within one another: 1) my life, and
every transcendental life of any Ego, constituted for itself in orig-
inary experience. It is a universal stream of life in the form of an
15 original self-consciousness, that is, of “innermost” perceiving, and
what says the same, of a conscious realization of oneself for oneself.
This perceiving is an attending, active self-grasping only in excep-
tions and in individual cases, but it is a constant perceiving in the
sense of appearing to itself in the original. Here, every perceptual | VIII, 188/189
20 self-presence is furnished with ever new horizons, which are freely
accessible through self-recollections and self-anticipations.
In this stream of life as appearing-to-oneself, systems of spe-
cial living nexuses arise according to the factical course of its life
and concurrently on the basis of universal eidetic laws, and, more
25 specifically, systematic nexuses of actual and possible perception
of spatiotemporal objectivities, and correlatively perceptual unities
constitute themselves, these objectivities themselves, a universal
world of objects as partially realized, partially realizable through
continual “external” perceiving. Here we have to point to a pecu-
30 liarity, namely the originary-perceptual constitution of my own
existence as lived-body, as the originary-perceptual double unity
“my own lived-body,” as the bearer of my sensual fields, as systems
of my perceptual and volitional organs, and so on.
2) Through the experience of alien lived-bodies rooted in the
35 experience of my own lived-body, an experience which has merely

1 Cf. Appendix 25, pp. 604ff.—Ed.

 transcendental-phenomenological reduction 389

a secondary character with respect to the psychic side, I have alien

subjectivity co-experienced in the realm of my subjectivity. Here,
the universal phenomenological reduction, in a descriptive com-
munity with my own life streaming in an originary perceptual
5 self-realization, yields a second transcendental life, and in general it
is just as manifold—in an open infinity—as I can experience objects
constituted within myself as lived-bodies. Precisely because alien
subjectivity does not belong in the realm of my own perceptual pos-
sibilities, it does not dissolve in intentional correlates of my own life
10 and its structural order. Indeed, it gives itself with an empirical right,
according to its own meaning as an entity that is in itself and for
itself and can have for me only the manner of givenness of “other.”
Only subjectivity can be for itself in a genuine and absolute sense.
Being-for-itself is appearing-to-oneself, is being as a transcendental
15 living process of objectification, hence being with the classical title
Ego Cogito.
If we take into consideration alien transcendental life in its com-
munity with one’s own, then we achieve the | further insight that VIII, 189/190
due to this community the intentional constitution of my world of
20 objects also joins in community with the intentional constitution
that the other carries out, that is, as the constitution of one and
the same world of objects. Just as I, in the realm of my life, bring
a perception of an object that I now carry out to a synthetic unity
with another perception reproduced in recollection—in the con-
25 sciousness of the same thing which exists presently and which also
existed in the past—I can likewise, through empathy into the other,
bring a perception empathized by him and carried out by him to
a synthetic unity with my own perception, knowing it is the same
object perceived by both of us. And likewise vice versa. The same
30 holds for ideal objectivities, for instance, the line of numbers or a
scientific theory, which I realized in myself by constituting them,
and for those objectivities that an other created and understood in
his thought. All true objectivity for me is true for everyone and has
its transcendental being as a constitutive cognitive unity, which is, or
35 can be, constituted in everybody’s cognitive life as intentional corre-
late. The only absolute being, however, is subjective being,a as being

a Subjektsein
390 part two · section four · chapter three

originarily constituted for itself, and the entire absolute being is the
being of the universe of transcendental subjects standing in actual
or possible community with one another. Hence, phenomenology
leads to monadology, anticipated by Leibniz in an ingenious aperçu.1

1 Cf. Appendix 26, pp. 622ff.—Ed.

 SUPPLEMENTAL TEXTS

1 [Hua. VII, 208]

Kant’s Copernican Turn and the Meaning

of such a Copernican Turn in General*

5 How is cognition of objects possible from pure reason: proposi-

tions a priori, principles that are to count for things in themselves?
But this question quickly reveals itself as containing the further
question: How is experiential cognition of thingsa (objectsb) possi-
ble in the manner of mathematical natural-scientific cognition?
10 If we acknowledge the comprehensibility of simple judgments of
perception and empirical generalities gained from mere inductive
generalization (empirical generalization), then this means: this is
entirely comprehensible, I find here nothing remarkable that such
judgments—presupposing concordance in intuitive experience—
15 count as valid, that I can confirm them always anew and that other
human beings can do so as well—natural, normal human beings.
But what about the principles of the method, according to which
we gain exact natural-scientific judgments about things, thus what
about the exact empirical science—not the descriptive natural sci-
20 ence, which clings to judgments of perception; a science which is
merely a preliminary stage of exact cognition on the part of exact
natural science?
Judgments of perception are merely subjective. Their univer-
sality pertains to the circle of human beings who concur with me
25 regarding our sensibility. And also regardless of others: every sen-
sible property depends upon my respective sense organs and the
normality or anomaly of their functioning.

* February 1924.

a Gegenständen b Objekten

© Springer Nature B.V. 2019

S. Luft, T. M. Naberhaus (translators), First Philosophy, Husserliana: Edmund
Husserl – Collected Works 14, https://doi.org/10.1007/978-94-024-1597-1_22
 392 supplemental texts · 1

The method of exact natural science in Modernity renders us

independent of this relativity and creates determinations | for the VII, 208/09
perceived objects of nature that everyone can test regardless of the
contingency of sensibility. The specific sensible qualities are hereby
5 completely eliminated from these determinations, they become only
indices, signs for “true” qualities, which are a result of the method.
Vice versa, he who knows these true qualities, knows how the things
determined from them will look for him, can create a “representa-
tion” of them in the framework of his intuitive surrounding—and
10 he can, accordingly, orient his practical activity through them.
If one now takes a look at the concepts which the method
determines, then these are, on the one hand, temporal and spatial
concepts, on the other hand concepts such as substrate, property,
connection, totality, unity and plurality and the like, logical concepts,
15 general concepts of judgments, which have, however, a real meaning
thanks to the natural-scientific method. A stock of concepts, one
could say conversely, must be accessible for everyone a priori and
at all times and must have the capacity to determine things, if, that
is, things are to be cognizable in objective truths.
20 Regressively: If there is to be a cognizable truth, a truth, which is
indeed a truth, hence one single truth, valid in and of itself, which
is to serve as a judgmental norm for everyone, then concepts have
to exist which have a necessary relation to objects and to truths
valid for them. They may not depend on the contingency in which
25 cognitive functions function in individual subjects. An a priori has
to exist—as a sphere of necessities of intersubjectivity; a conceptual
system and a system of original truths has to exist, if, that is, all
objects are originarily only existent for us through sensible percep-
tion, originary truths, which make possible, as principles, a method,
30 which, in turn, makes possible a method of objective truth concern-
ing naturea for our cognition: hence conditions of the possibility of
intersubjectively valid predicates, to the extent that intersubjectivity
is to include every possible co-experiencing and co-judging agent,
who is capable of cognizing rationally.
35 This is obviously a formal reflection, and if we were to put it even
bolder, more formally, it would have to read as follows: Let us imag-

a Naturwahrheit
 kant’s copernican turn 393

ine subjects related to an infinite surrounding, which is perceivable

for all of them and in a manner that they, standing in a relation of
reciprocal understanding, can exchange | their perceptions and their VII, 209/10
judgments of perception, such that they can indeed know that they
5 are related to the same things in their surroundings.That “exchange”
is possible, this is not yet to say that these subjects—no matter how
rational they are—could cognize a true world in the form of truths
valid in themselves. It does not suffice that they have understanding,
can judge and have truths of judgment, that they are logical minds
10 (or even that they have formed a logic scientifically; that they can
form a logic is implied in saying that they have understanding, that
they are rational subjects). But this does not suffice for a world cog-
nizable in principle, a world to be cognized from their perceptions.
Even if a world already appears to them, this is not to say that a
15 world exists for them and as such and that it is, thus, cognizable
for them in principle. In order for that to obtain, certain conditions
have to be met. I said, “even if a world already appears to them”:
in general it is conceivable that not even this is the case, in which
case it then becomes questionable whether they could arrive at a
20 true personal self-consciousness and at an actual employment of
their reason or whether reason remained an empty possibility for
them. That a sensibly intuitive world appears to them is itself one
condition of the possibility that subjects are to be able to have a
true cognition of the world. And for this appearance conditions a
25 priori are themselves to be assumed (Transcendental Aesthetics).
If appearances are really to let objects appear, which they are
not themselves as experiences and which exist in themselves vis-
à-vis the former, thus if they have a being in truth, then it must
be conceivable that they authenticate themselves in progressive
30 perception, in the transition, thus, from perceptual appearances to
new perceptual appearances, and at the same time, on a higher level,
a manner of authentication has be to conceivable which refers to
these stretches of not-being-perceived, which is demanded in terms
of the in-itself, and so on. One can now ask what one can infer from
35 this for the essential form of such a transcendent object as an object
of possible “experience,” that is, of possible confirmation in harmo-
nious perception or possible perception and its derivatives, memory
and anticipation. | VII, 210/211
 394 supplemental texts · 1

But one can also ask what else one has presupposed, possibly
what one can or must presuppose, for instance the open infinity of
objects of possible experience and experiential confirmation, which
has consequences for the relation of the immanent time of appear-
5 ances and the objective time of objects (that the latter has to be
distinguished from immanent time). Moreover, since every appear-
ance can be repeated many times over and since the time for its
individuation in coexistence does not suffice, a form in which objec-
tive coexistence (of objective concurrence) is ordered ⟨is necessary⟩,
10 which itself has to exhibit itself in the coexistence of appearances
themselves in appearance, just as objective time must exhibit itself
in appearance in the immanent order of appearances. And so on.
Thus, intuited and intuitable open forms for all intuitable objects
must exist, ordered forms in which one can orient oneself, and
15 they must already belong to mere possibility in phantasy (in mere
phantasy-representation of possible transcendent objects), because
they belong, precisely, a priori necessarily to appearances as appear-
ances of transcendent things,a of “objects.”b
Kant’s arguments concerning space and time derive their power
20 from the unexplicated presupposition that sensible appearances are
not only to mean merely immanent data and complexes of sensa-
tion of these appearances, but appearances of things, which appear,
and are supposed to appear, in the impressions “within ourselves,”
that is, as our experiences. In other words, we have external per-
25 ceptions and these are, on the one hand, our own experiences—as
that which is “internally perceivable,” which appears within—on
the other hand these are indeed perceptions of spatiotemporal exis-
tence external to us, and this means: Things present themselves to
us in consciousness, and completely as a matter of course, things
30 with respective spatiotemporal determinations such as spatial form,
temporal form, position in space and time, sensibly qualified as thus
and so, things that are in and of themselves or appear to be, which
appear in experience in all manners as what they are or as what
appears of their being, but which are not themselves experiences,
35 something subjective-psychic.

a Gegenständen b “Objekten”
 kant’s copernican turn 395

This calls for reflection and one needs to ask: Which compo-
nents of what appears, and as meant as belonging | to the perceived VII, 211/212
thing, are to be distinguished generally? And if we then distinguish
between the specific qualities, that is, such thingly qualities which
5 present themselves psychically in sensible data of impression, and
spatiotemporal determinations, one needs to make the further dis-
tinction between unique or repeatable determinations. But here we
find the distinction to be restricted to the spatiotemporal ⟨compo-
nents⟩: a) the generalizable duration, form, and so on, as such, b)
10 the individual position in space and time, the principium individ-
uationis. The general spatiotemporal determination individualizes
itself, and through it the sensible qualities.
Accordingly one needs to consider here: What accounts for the
radical difference between spatiotemporal and the specifically qual-
15 itative determinations? Here the titles “space” and “time” make
their appearance, not as qualities but as universal forms into which
the spatiotemporal qualities insert themselves in a certain man-
ner through individuation. Here the peculiarity comes to the fore
in the Kantian arguments: if we let perception vanish somehow
20 in phantasy, if we cross out in thought the perceptual object, then
“general” space remains, of which its form covers a certain spot.
Instead of the thing we have then a piece of empty individual space.
And if we do so accordingly with all things, then empty space as
such remains, the pure and general form of individual space-time-
25 shapes and hence of possible things of perception and of possible
things in general. Every thing carries general space along with it,
of every perceptual thing one can effectuate an infinity in the pro-
cess of possible intuition, every thing is “geometrically” movable,
starting from every thing one can construct an infinite space, and
30 it is the same space which can be generated from any thing, and so
on.
What is the meaning of the necessary intuitability of space?
It is the necessary individual form of possible things as things of
possible perception that are only to be intuited spatiotemporally.
35 If I freely vary any perceptual appearance or a possible appear-
ance (in pure phantasy), then concerning optical, haptic (and so
on) qualities, I arrive at no necessity. At best I notice here the
necessity | of some sensible qualification. Contrary to that I arrive VII, 212/13
 396 supplemental texts · 1

in general at a necessity concerning the spatial form and spatial

position, namely at the necessity that only the spatial (and tempo-
ral) “quality” individualizes itself at a certain position and that
this individuation has to effectuate itself in general space and
5 time by all formations “inscribing” themselves into these forms.
⟨Furthermore I arrive at⟩ the necessary possibility of a change of
position (possibility of the intuitive movement) during the possi-
ble identical conservation of the shape, [and] at the possibility of
generating the forms of all possible positions, changes and shapes
10 in intuitive construction. Here, thus, I encounter an essential law-
fulness that is “intuitive” and that prescribes the rule to the possible
modifications of all perceptual appearances that are to be given
(perceived objects as such) and thus to all possible “appearances.”
(Transcendental Aesthetics: conditions of the possibility of perceiv-
15 ability.)
What, now, with transcendental logic in contradistinction to this?
Are the respective appearing objects, factically given objects, if
they satisfy the transcendental-aesthetic conditions (especially the
spatiotemporal determinations), also already cognizable in exact
20 natural science, are they determinable in their individual existence
and in their individual determinations? Do the mathematical laws
suffice as laws of the form of possible individuation?
Let us reflect once more upon the limits of the transcendental-
aesthetic or what determines its peculiar meaning. If I imagine a
25 perceptual scenario and view the perceived [thing] in its possibility,
then I can find the general necessities of the shape and position and
individuation, of the change of shape and position, the possibility
of qualitative change, and so on. This means, I remain, in perceiv-
ing, with each object concerned, and this belongs to the essence
30 of external perception, that I perceive this individual thing and its
peculiarities and, while I remain with it, can always perceive some-
thing new. To be sure, when I, returning to what was perceived in it
earlier, find the same feature without alteration, can I then really
already say for sure that it has not changed in the meantime, | and VII, 213/14
35 that, while changing, it has only taken on again its old quality? I can
only discern changes that occur in my current perception. Others I
suppose, without having perceived them, without convincing myself
of them in perception or being able to convince myself afterwards.
 kant’s copernican turn 397

In any case, as far as perception ranges and is to range, indeed as

far as possible perception is presupposed, necessities have to be
fulfilled: whatever is to appear to me, has to satisfy “transcendental-
aesthetic” conditions.
5 If I suppose unperceived non-change or change, this means: I
have not perceived it, but in the appropriate position to it I could
have perceived it, and it would then have had to satisfy aesthetic
conditions. Hence I can put into action free variation within the
necessary spatial form and can expose the respective essential laws
10 as such, which are the conditions of the possibility of objects of
possible experience, as possible perception.
But now the question is: If—as is necessary for objects that are
to be perceivable—the aesthetic conditions are fulfilled, which ones
must be fulfilled in order that a thingly object,a if it exists in truth,
15 be cognizable, even if it is not perceived? Thus already what is not
perceived in an object is in question.b An object is a temporal-spatial
entity, it exists in itself, we intend what it is, at every moment of its
existence in duration, and concerning every spatial position of its
shape for every temporal moment. Since the cognizing agent can
20 only cognize that things are in truth from his perceptions and mem-
ories in general, the question becomes: Which cognizable lawfulness
must be fulfilled with respect to the objects, which are and were
given aesthetically, such that, for the cognizing agent, a cognition of
the aesthetic objects and of the world beyond the aesthetical is to
25 be possible, and thus that for him in general, the truth of an existing
world is and can be grounded?
How can we “infer”*c from what objects in their perceived or
remembered spatial or temporal being-thus show and | have shown, VII, 214/215
to that which is not given in perception? (This is Hume’s problem
30 of the inferences from matters of fact.) Only when this inferring
is possible as the determination of individual real being of some-

* This “inferring” is firstly an anticipatory being-certain, with respect to the future

it is an anticipating. This, however, is the presupposition for empirically grounded
predicative concepts and judgments, hence for empirical truths concerning actual
realities.

aDinggegenstand b kommt in Frage: alternative trans. “becomes a candidate [for

what is cognizable].”—Trans. c reale Wirklichkeiten
 398 supplemental texts · 1

thing not experienced, can one speak legitimately of a truly existing

world, indeed more generally, of a (possible) world already existing
possibly in truth.
Or rather:Which conditions have to be fulfilled, which cognizable
5 properties—and cognizable as principal necessities—must things,
objects of possible “intuition” as such have—thus in general and
in, so to speak, formal generality—in order that objects of possible
intuition are to be, at the same time, objects of possible empirical
cognition (of an anticipation and evaluation which is legitimately
10 to be carried out based on experience, of harmonious perception)?
In other words—[which conditions must be fulfilled] in order for
individually determining truths, authenticatable by every rational
creature, to be cognizable, that is, concerning all determinations
pertaining to the objects themselves?
15 This is joined by, or rather, this contains also the following prob-
lem: Because the perceivable qualities of the things are what is
aesthetically contingent and are only subject to the law of necessity
to be spatiotemporally “formed,” one can already anticipate that it
must be prescribed a priori to the sensible objects in their sensible
20 qualities that they must stand under rules—rules of a certain form
enabling individual determinations.
a) But now we find in the factum of the given perceptual mani-
fold of the world given to us by this manifold the peculiarity that a
lawfulness and rule-bound dependence exists for every cognizing
25 agent, insofar as he has a lived-body and the appearances of all
other objects depend on his lived-bodily appearances (appearing
qualities), and those of the lived-body depend on “it itself.”
Well understood: For the haptically tampered eye, which is “put
out of commission” through the closing of the eyelids, all | visual VII, 215/16
30 appearances are absent; for the visually tampered, the “burnt” fin-
ger all external appearing qualitiesa are absent, and anomalous
ones take their place, and so on. The lived-body is a system of
organs, which function in relation to one another, and a more precise
description would be needed to show how these manifolds depend
35 mutually upon another when we move from the organs themselves
to the manifold of their appearances.

a Merkmalserscheinungen
 kant’s copernican turn 399

Entangled in these functional dependencies are, however, the

internal appearances pertaining to the own lived-body of the expe-
riencing and cognizing agent, which pertain and are accessible only
to him, internal appearances, which in turn hang together with the
5 entire rest of the hustle and bustlea of his psychic life, which, in turn,
is accessible to him alone immediately in perception. Hence we
have for every experiencing agent de facto a special relativism, and
he can only ever say how the thing is in relation to his lived-body
and how the latter is in relation “to itself.” In order for an object
10 and a world to be accessible concurrently for many agents, sufficient
transcendental-aesthetical conditions have to be fulfilled, but even
if they are, there is no guarantee that the object identified by many
is the identical one with respect to every feature of its appearance. It
would be conceivable that an intersubjective communication, thus a
15 “common external perception” could arise, but that not all percep-
tual propositions on the part of the different subjects coincide. It is
possible that a concordant perceptual world appears for some or for
each individual separately and becomes identified as the identical
one by all (as must be the case to a large extent, in order for them
20 to be in a relation of empathy at all), while no world common with
respect to all features would be agreed upon. On the other hand,
such a full commonality could exist for many, but not for all, namely
a common one with anomalous exceptions. It would be possible
that every one has his regularity with respect to his lived-body, or
25 on average all could have ⟨the same⟩, but again certain exceptional
persons would not, and so on.
Here we have to say, upon closer reflection:We had to distinguish
earlier α) the conditions of the possibility of continually harmonious
individual subjective perceptions of a thing or nexus of things and
30 β) the conditions of the possibility of the same | continually harmo- VII, 216/17
nious perception as a communicative perception (and memory).
We inquire here as to the cognizable objective determinations.
What structure must solitary perceptual objects have, those of a
solitarily conceived individual subject, and which structure to be
35 experienced in perception? Further, if determinations of the per-
ceptual object are to be communicatable, which qualities—that is,

a Getriebe
 400 supplemental texts · 1

cognizable qualities—must the objects have? Here we happen upon,

not structures pertaining to the intuitive object itself according to
its intuitive content, but rules of the dependency upon the lived
bodiliness of the respective experiencing agent. The question then
5 becomes: How far must this dependency reach, and which rule of
harmony of all of these individual dependencies is necessary (“a
priori”) and must be cognizable in principle in order that all intu-
ited qualities can be identifiable despite this relativism, which is
a harmony of as many relativisms as experiencing individuals; for
10 example, as when I say, the color of an object, which I see through
blue-tinted glasses, is the same as that which all others see without
glasses?
Here one presupposes the factum, the factical type of depen-
dencies of external appearances (external perceptions in the ontic
15 sense) upon those of the lived-body and its organs; moreover the
psychophysical dependencies. Is this a mere factum, or do essential
necessities obtain here, in order for external appearances to be pos-
sible at all and a unity of appearances in continual external intuitive
experience?
20 b) The new question now is the following: What further rules of
appearances in their spatial coexistence and temporal order must
obtain, rules, thus that prescribe how what is, and can be, realized
individually with respect to intuitive qualitative content in spatial
and temporal places depends on what is realized in other spatiotem-
25 poral places; what rules that, more precisely stated, must obtain a
priori, or rather formations, forms of special rules, in order that
the respective experiencing agent can, on the one hand, infer from
what he intuits in his sphere of intuitions what is not intuited, | and VII, 217/28
not [on the other hand] merely with respect to the psychophysical
30 (and somatic) dependencies? Would, for instance, a determination
of unexperienced sides of the object of the past, or in general of
unexperienced objectivities (events, etc.) of space and time, a con-
struction of non-intuited thingly contents, which, however, could
have been intuited, be conceivable without causality, as causality
35 obtaining between objects? This holds for the experiencing subject
for itself, and accordingly for all subjects belonging to the unity of a
possible communicative nexus, for which an experiencable common
surroundings is to be conceivable.
 kant’s copernican turn 401

But yet something important is missing. Everybody has his psy-

chophysical rule and his intuitive surroundings, everybody has his
sensory data, his sensible-intuitive features. Can one conceive a
cognizable lawfulness, according to which one could construct a
5 priori (in advance), which impressional data, which appearances
according to their sensible content I and even everyone will ever
have?* A psychophysical rule is only conceivable in cognition as
an inductive-empirical rule, which presupposes that I already had
the genus and special species, types of sensible data, which I infer
10 only, for instance, in an analogical amplification. Hence it is incon-
ceivable that a lawfulness become cognizable according to which
every cognizing agent could constitute the endlessly many infinities
of manifolds (those of the open infinite number of real and possi-
ble subjects); not even a god could accomplish this. Thus, how can
15 the cognition of a world, of a common surrounding, be guaranteed
for an open infinity of cognizing subjects communicating with one
another?
Certainly part of this is that all appearances that a subject could
ever have with respect to this universe, thus for all individual objects,
20 and that every subject are determined in advance and are even
accessible. In its appearance to the experiencing agent, the thing
discloses to him that it is and what it is, to be sure in relation to
his lived-body and his subjectivity and to other things. Were an
appearance indeterminate, the object, too, would be indeterminate.
25 But the constructability of the universe of appearances, which | VII, 218/19
is the equivalent of the fact that in all possible appearances of all
possible subjects standing in a possible reciprocal communication
one and the same true world, authenticating itself in communicative
experience, presents itself, can also mean something else. Not that I
30 would have to be able to construct all possible appearances as such,
my own and those of others. Assuming the impossible ideal case
that I would be able to construct all appearances (thus, to know all

* Herein lies as an a priori according to which impressional data run their course
in regularity, such that appearances constitute themselves and that appearances
can further sustain themselves in nexuses of harmony. Which regularities? Only the
appearances themselves can exhibit them, by exposing their structure of meaning
and constitution.
 402 supplemental texts · 1

data of impressions), which could yield every possible variation of

my lived-body, which enables its self-preservation; and assuming
that I could then construct all appearances, which would yield a
harmonious world for me in relation to my lived-body: then it would
5 by no means be the case that I could construct the appearances,
which all other possible cognizing subjects would have to have in
relation to this world (and accessible to me): if they have indeed this
same world in common with me. They could indeed have types of
lived-bodies, with respective psychophysical rules and impressional
10 data, which are in principle inaccessible to me.
But assuming that I find a method of cognition that derives from
my appearances extra-sensible objective determinations, that every
other person could practice this method on his senses, and fur-
ther that that person would have to find the same extra-sensible
15 objective determinations: then it could still be the case that we
would have, with these determinations, a means to construct back-
wards, and based on this method, the appearances belonging to these
determinations, and every one his own, and ones that are perhaps
accessible to others imperfectly or not at all. It has to be possible
20 to construct a method and a system of methodological results ter-
minating in judgments, which, unlike the judgments pertaining to
sensible experience, can truly be a common good for all rational
cognizing agents, judgmental results, which—cognizable as truth
necessarily valid for everyone—would determine every worldly
25 entity individually and completely; but complete in the sense that
everyone could construct, starting from his intuition, the intuitive
meaning of these non-intuitive determinations in the form of a
construction of the respective intuitive manifolds, of the possible
perceptions. | VII, 219/220
30 But in the end it is not necessary to presuppose this ideal case.
It suffices that every rational creature, starting from his circle of
intuition, could learn all rules of experience and of the practice of
method belonging to it in a progressive perfection and that the reign
over a realm of concordant appearances extend itself ever further
35 and would take on, through this extension itself, the guarantee for
the possibility of further progresses and further approximations to
a world in itself, to be presupposed rationally, as a substrate of pos-
sible truths. Here we still have room for a priori considerations. It is,
 kant’s copernican turn 403

especially, not necessary that all subjects be rational, that all have a
lived-body at their disposal which would be sufficiently capable of
cognition and would supply the necessary presuppositions for objec-
tive cognition. There may be bodily and psychophysical “cripples,”
5 as long as there are at least some straight-grown “humans.”
But the being of the world presupposes rational and normal
subjectivity.
To be sure, this is what becomes plain from this entire reflec-
tion. And [the being of the world] presupposes not some random
10 factical rational subjectivity, but one whose sensibility obeys a uni-
versal ruling, whose form and expression can only be conceived as
expressible via the world which constitutes itself as a phenomenon
of cognition.
The question on the part of the human being in the natural atti-
15 tude as to the ground of the factum of this world becomes, in the
transcendental attitude of interiority, the question as to the ground
of the being of these factical subjectivities and of the constitution
of the world which takes place in them, including that of all fac-
tically fulfilled conditions of the possibility of such constitution.
20 What meaning the notion of “ground” at play here can have and
what it possibly is that does not let us rest in peace with this factum,
that is a new question referring to a higher level of transcendental
research.
One question that might arise here is which form such a method,
25 as a manner of grounding necessarily objectively valid judgments
and truths, would have to have. It is clear from the outset that all
concepts of an objective theory have to be purely logical ones, but
ones that, gained in this method, have taken on a real meaning.— | VII, 220/21
The appearances of all subjects, which are and are to be related
30 to one and the same object, and thusly to every object, in a possi-
ble intersubjective exchange, have to be determined in themselves.
Every subject must have access to every as of yet unexperienced
object, through one or many paths of intuition—and not merely in
this empty generality, as if free phantasy could occupy these paths
35 (spatiotemporal paths of somatic function) at random with aestheti-
cal harmoniously connected intuitions; instead the possibility would
have to exist to anticipate the appearances as entirely determinate
ones.
 404 supplemental texts · 1

Here now we can consider the function of anticipation with its

different modalities, which necessarily interweaves itself with expe-
rience as perception and memory prior to all conceptual-judging
thinking. Anticipation relates to association and obeys intuitable
5 rules.
But these unities and anticipations of expectation unfolding
themselves in a subjectivity do not suffice, for instance, anticipation
based on frequent repetition. On the one hand, we are still in the
realm of the individual subject, on the other hand, not even then a
10 random association will suffice. A thing’s repetition of appearances
(perceptions), which are to conform to a “truly existing” object, has
to be determined objectively. Random associations create, in the
individual subject, only random anticipations, which perhaps fall
apart again.
15 It has to be possible that I appropriate for myself, in the course
of my experience (as a result of my anticipation), such systems of
perceptions and that I expect, in my direction toward the appearing
object, such features and complexes of features as occurring in per-
ception, that I can always remain in my positing it as concordantly
20 experienced, confirming itself in anticipation—both solipsistically
as well as later in communication with others and on the basis of
acknowledging their experiences.* This presupposes that the appear-
ing | things obey, in their ontic features, fixed temporal laws, or rather VII, 221/222
temporal-spatial-qualitative laws. “Association” and “anticipation”
25 here refer to perceptual features that are to be anticipated, accord-
ingly, in future perception.
Anticipation can span into the intersubjective realm, as long as
the communicative subjectivities have similar lived-bodies func-

* Supplementary elucidations: Here the expansion of the concept of experience is

taken into account, that is, through anticipation (expectation), and concurrently the
forms of unification in their constitutive meaning; accordingly the expansion of the
meaning of a concordance of experience, in which the object of experience remains
posited, uninterruptedly, as empirically true.
But at the same time one has to take into account from the outset what gives a
priori unity to all that is conscious in a consciousness, to the unities that are neces-
sarily already co-conscious and at the same time conscious, the given formations of
unity, manners of unification. This is the presupposition, the basis for association,
which is in itself a manner of the formation of unity.
 kant’s copernican turn 405

tioning in one normality. The regulation encompassing the sensible

qualities cannot by necessity be intersubjective.*
If, however, a true world is to be cognizable for all real and still
possible subjects of an extensible communication (for “everyone”),
5 if, hence, everybody should have the right to say, not only, “I cog-
nize a world in my experience, as a world for me,” and not only
to continue, “others also cognize a world for themselves, which,
however, despite identification in certain determinations, is yet not
the truth in itself ”; if instead there is to exist one single world as
10 individually and intersubjectively determinable, then this objective
worlda must be sufficiently individually determinable through extra-
sensible features, those which do not depend on the “contingent
bodily constitution” on the part of the experiencing agents. These
determinations may not be sensible qualities of the specific sort,
15 but also not koiná, not spatial or temporal form in the manner in
which they appear to the senses. On the other hand, the experienc-
ing agent has immediately nothing other than appearances, partly
perceptual appearances of actual momentary perception,† partly
reproductions of the latter as memories, partly anticipations as sen-
20 sible anticipations of future appearances, and modifications of such
anticipations (such as hypothetical anticipations under sensible-
intuitive circumstances). My anticipations with their thoroughly
sensible content must run their course—and each in its own way for
everyone—in such a way that a concordance always again recon-
25 stitutes itself in the synthesis of appearances | despite occasional VII, 222/223
disappointment of anticipations and that, the more perfect expe-
rience becomes, the more filled with content, it will always have
the form: I indeed get to know objects and the entire world ever
better and cross out illusion, semblance as merely subjective vis-à-
30 vis rightful perception and experience. Inasmuch as I can intervene
in the course of my experience and can co-determine willfully the

* Here I presuppose the relation of sensibility, of subjective appearances and their

components, to subjective lived-bodies. Hence, one would have to draft a transcen-
dental theory of the a priori, which is the basis of the somatic and the psychophysical.
† But I do not have sensibly appearing data in themselves, but forms of unity
encompass them.

a Dingwelt
 406 supplemental texts · 1

course of perceptions, I can also arrange this course with the inten-
tion of getting to know more precisely the objects and the world, of
stepping out further into open space with the intention of learning
more, and into time filled with the unknown or what has perhaps
5 been forgotten.
On the other hand, this continual “getting to know better” of a
world, which is mine, is not yet getting to know an intersubjective
world for all.
There is only one thing possible here: that all sensible determi-
10 nations stand in a lawful nexus with non-sensible determinations,
which are necessarily common to all rational subjects as subjects of
possible perception and experience.
The systems of locationa of space and time are necessarily com-
mon [to all], they must be, as principles of individuation, titles
15 for intersubjective cognizability in order that in general the same
objectivity be cognizable as the same. By the same token, all pri-
mary qualities—duration, spatial form, relative positions in space—
must be cognizable intersubjectively, despite their sensible, also
lived bodily-psychophysically determined manners of givenness.
20 In thought, which is necessary communal, real-mathematical con-
cepts need to correspond to them, as opposed to merely sensible
concepts.
Of course we all share in common the entire material of formal-
logical and formal-ontological concepts, and of course [all of them]
25 in their relation to what is perceptually given, to what is real. But
here we have to consider, in complete generality, the forms of unity
and forms of the unfolding of the manifolds, such as sameness, dif-
ference, identity, connection to a whole, part and part in a whole,
substrate and accident, relation, and so on, which belong to any
30 conceivable intuition (not just external intuition) and to any con-
ceivable originally generating consciousness (as consciousness of
something objective of any form whatsoever); [to these forms also
belong] condition and what is conditioned, |, collective, disjunctive; VII, 223/224
in short, all that belongs, or can belong, to all possible sensible intu-
35 itions in activity and passivity and what is itself not “perception”:

a Stellensysteme
 kant’s copernican turn 407

through all of which, to be sure, a special concept of perception,

intuition comes into relief vis-à-vis a broader concept.*
All that is of concern here lies prior to the rational function of
conceptuality and of judgment in the form of logos, and on a higher
5 level the latter also comes into play, thus instead of a “sensible
sameness,” this “quasi-quality” and the “sensible” spontaneous tran-
sition from this same item to that one, in the “sensible” spontaneous
apprehension of relation—the conceptual judgment of sameness,
the logos a = b, and thusly everywhere. There is no such thing as
10 pure sensibility, everywhere [there is] intentionality, spontaneity.
The “understanding” that conceives is not actually productive, lest
it be in supplying a judgmental function that later separates itself
from intuition, in analytic thought, but especially, as “reason,” in
the creation of the idea, and therein lies: [a creation] of the exact
15 concept (of the purely logical one, which makes possible an actual
logical judgment).† But these concepts related to “making possible”a
are of little help here.
What do we learn, thus, from the Kantian Analytic?
Not the trivial aspects: if the objects of experience are to be cog-
20 nizable in their truth, it has to be possible to make true judgments
about them and to authenticate these judgments. These judgments
have to obey general logical forms of judgments, the latter need
to differentiate themselves in application to and realization of the
experienced reality; the ontological concepts—such as object, qual-
25 ity, plurality, and so on—which are contained in the logical forms of
judgment, must take on real meaning and must, in order to become
forms of cognition, somehow “schematize” themselves, and so on.
What, instead, marks the inner geniusb and value of the Kantian | VII, 224/225

* a) I perceive a thing, I am directed at it, while I get to know, in the flux of my

perceptual experiences in which it is continually perceived, ever new features, or
rather, I get to know it in these as its determinations.
b) “A thing comes to appearance” to me and affects me, I tend toward perception in
the sense of (a), I have a potential perception, which is transformed into an actual
one in the effectuation of this tendency.
† But this is claiming a lot. Logical cognition, not as cognition of logic but as scien-
tifically grounded cognition, elevates us above the sphere of sub-logical spontaneity
into that of logical science.

a Vermögensbegriffe b Innerlichkeit
 408 supplemental texts · 1

thinkinga and the unheard-of novelty in history is that he is the

first to pose the problem of investigating the a priori conditions of
possibility for the fact that a cognizing (communicative) subjectivity
can come to the rightful conviction of the existence of a real world
5 and can cognize this world.
Here the Copernican turn consists in something quite innocu-
ous—and yet something crucial for genuine philosophy. Humankind
had, up to now, taken the given world of experience precisely as
given, it had placed the cognizing agent as a human being in the
10 midst of this world, in the manner in which he finds himself indeed
as part of this given world. And given this, the only question asked
was how cognition itself, as a fact of reality, came to be in the human
being, also how it, in order to be legitimate, had to be realized tech-
nically, and so on. Cognition is a practical purpose in the world, just
15 like the shoe for the shoemaker.
Technical logic and doctrine of cognition ⟨only inquired into⟩:
How must cognition of the truth, of true being, be furnished purpose-
fully? Being able to attain it and, in special cases, having attained it, is
a matter of course, as in every other technical skill. The basic rules,
20 for instance of non-contradiction, of axioms, are types of attain-
ments or failures that are taken for granted, and in their generality
they are, again, taken for granted. Thus, one has the world, one has
objectivities pregiven, of every type, and one asks, how they are or
how they can best be attained starting from what is already given in
25 itself. One has them already and lives in this belief.
For Kant, the problem lies in a totally opposed and novel direc-
tion: If a world exists for me as a matter of course and if I find
constantly new things of this world in my experience, and find myself
as creature with a body and soul as a thing among things in this
30 world, then this existing-for-me, and even finding-things-directly—
is itself a mundane cognizing: and all processes of cognition, starting
from the hustle and bustle of simple perception, memory, expecta-
tion, anticipation of open horizons, to be filled in through experience,
all sorting out, connecting, relating, all the way up to achievements of
35 scientific cognizing, [all of these] are subjective processes. They are
processes of a subjective meaning, of a subjective cognizing deed,

a Gedankenbildung
 kant’s copernican turn 409

which | nevertheless is considered, more often than not, deceptive, VII, 225/226
as semblance, as illusion and the like, of a subjective so-called under-
standing, authenticating, judging, scientific reasoning. If we here talk
of objects and relations of semblance, realities, probabilities, then
5 they are objects posited in the subject itself, posited and subjectively
“understood” “truths,” thus themselves belonging to subjectivity.
Also the being-external-to-me of a world is a subjective finding
in me, also space and time of the experienced world are in me as
represented, intuited, considered, thus as such subjective. This is no
10 devaluation, but simply the expression of an undeniable, necessary
state of affairs. And this state of affairs now harbors the problem
of understanding, in one’s own immanent cognizing, which directs
itself to naive cognizing and what is naively cognized as such—[the
problem] of understanding what, so to speak, this looks like what
15 cognizing subjectivity can achieve and does achieve as an authenti-
cation of truth of a world cognized within [this very subjectivity],
and what are the subjective conditions of the possibility for such an
authentication of truth to be possible a priori, that this subjectivity,
thus, cognizes legitimately the being of the world, and precisely this
20 world, from its own autonomy and its self-understanding.
Kant took the step toward the transcendental turn, as we know
from his development, completely originally, realizing within himself
the general developmental tendency of philosophy since Descartes.
In truth, the problem of modernity was posed through the Cartesian
25 discovery of the Ego Cogito, in truth this was already the discovery
of transcendental subjectivity, only it was understood neither by
himself nor by most of his successors. Kant also did not realize that
already Leibniz’ Monadology, in the meaning given to it by its cre-
ator, was a first attempt at a transcendental theory, and he realized
30 even less that Hume, his great antipode in the critique of reason, had
drafted in the great work of his youth a nearly pure transcendental
philosophy, but in the form of an absurd sensualism. Hume’s Treatise
had remained nearly without effect in the eighteenth century and
never came into Kant’s field of vision.
35 Apart from the predecessors in the transcendental attitude,
Kant’s problematic is not only completely original, | but new. Leibniz VII, 226/227
provided a transcendental aperçu and no actual systematic theory
for the clarification of transcendental subjectivity and the world
 410 supplemental texts · 1

constituted in it. But Hume was, as we said, a skeptic; he sought to

demonstrate on the transcendental ground of subjectivity, relying
purely on itself in cognition, that an objectively valid cognition was
an illusory semblance, that a true nature and world as such was
5 an insane specter arising in subjectivity for completely irrational
reasons; it was a philosophy of the as-if,1 thus an antiphilosophy.
Kant, however, drafted a transcendental-scientific theory of the
possibility in principle of the constructiona of a true objectivity in
transcendental subjectivity, or rather, of a first attempt, albeit very
10 one-sided and limited in its problematic, of creating here the most
necessary science, which makes comprehensible to us, through a
clarification of the essential conditions of the cognition of the world
taking place in pure subjectivity, the world itself in its actual and
true meaning.
15 Kant’s problematic is an incomplete one, and for that reason it
cannot be resolved neatly. One can apply to transcendental subjec-
tivity, what Kant said for its peculiar form of reason. Incidentally,
he knew very well that completeness counts for everything here.
Coming from Wolff’s ontology, he is, also in transcendental philos-
20 ophy, always essentially oriented ontologically. He is interested in
the necessary ontological formations that an objective reality is to
have if it is to be cognizable and if it is to be grounded in cognizable
truths valid in themselves, in rigorous sciences. That our nature is
spatiotemporal and obeys purely mathematical laws, that it is causal
25 and that an empirical science—which, however, is guided by math-
ematical method—is valid for it—this is no contingent factum. But
only when lawfulnesses of this type exist, something like a world
of objects can be experienced and determined from experience.
Thus, only for this reason can the cognizing agent rightfully claim to
30 presuppose a true nature in his cognitions, because the experienced
objects, in the manner in which they are experienced, have a mathe-
matical and natural-scientific structure.Without | such an ontological VII, 227/228
form [nature] could in no way be objectively determined.

a Aufbau

1 Allusion to H. Vaihinger, Philosophie des Als-Ob (Philosophy of the As-If ), cf.

also above, p. 149—Trans.

 kant’s copernican turn 411

But of course, once something thusly cognized builds itself up in

cognition as cognized, in subjective processes, as it is everywhere
assumed as a matter of course in Kant’s doctrine, then such a theory
can only yield an actual clarification and rigorous scientific solution,
5 when it takes into account the entire subjectivity in all its functional
essential components, which thusly is active in cognition. Kant was
not yet able to do so, he only made small steps in this direction in
the first transcendental deduction.1 In his further development, he
never made the entire somatic-psychophysical rootedness of intu-
10 itive and thinking cognition, which he presupposes everywhere, into
a transcendental theme and thereby fell back into an ambiguous
anthropologism, which harbored ill-begotten metaphysical conse-
quences and shrouded from the very beginning the notion of the
a priori, of the transcendental concepts of the conditions of pos-
15 sibility, the notion of transcendental apperception, in unscientific
obscurities. In a certain respect one has to conclude that Kant posed
the problem just too primitively, because he had not yet understood
the entire system of correlative, and thereby inseparably linked,
problems. And it is from here whence there derives the milieu of
20 profound obscurity spreading out over the entire system and that
nobody has yet been able to bring to pure clarity.
On the other hand, it is Kant’s immortal merit that he—despite
being, as a child of his time, almost exclusively oriented to natural
science and its causalism—immediately set out to apply the path
25 of the transcendental problematic to all forms of possible objectiv-
ity, and this means for him, to the moral and the aesthetic world.
Furthermore, he also draws the spiritual consideration of teleology
of the world into the circle of his transcendental considerations.
The latter was, to be sure, not completely sufficient, and he did
30 not penetrate through to a concrete and all-sided transcendental
problematic of the human life of culture, thus of the given world
insofar as it is not merely nature but spiritual world. Nonetheless he
opened the path in this respect for his successors, who were not con-
strained by natural-scientific presuppositions and who were even

1 Husserl presumably means the Transcendental Deduction of the first edition of

the Critique of Pure Reason of 1781.—Trans.

 412 supplemental texts · 1

less | inclined towards an overvaluation of the being of nature. He VII, 228/229

is also ontologically oriented in the Critique of Practical Reason
and the Power of Judgment. His transcendental ethics contains one
of the greatest improvements that ethics has ever made; it is to be
5 seen as a first breakthrough of a formal ethics, which has a similar
relation to concrete ethics as formal logic to the material sciences.
But of course he erred by considering this empty, albeit theoretically
most valuable, formal ethics already ethics itself.
 2

Descartes and Skepticism.1 (Ad Lecture 9) VII, 330

I. The incomprehensibility of cognition as cognition of the

world—the being of the world itself as encapsulated in the subjec-
5 tivity of this cognition. Skepticism takes its foothold in this “mere”
subjectivity.
II. The problem of the radical grounding of the (positive) sci-
ences, leading back to the Ego which “alone is given apodictically.”
Science as mediate cognition—“inferential”—has to be led back, in
10 the unity of a deduction, to the apodictic Ego.
III. Addition: Descartes—his originality and his aberration—
the Ego the “pure soul,” in it the “world” conceived as correlate of
cognition, representation of the world in the pure soul. Absolute
grounding of cognition = realistic manner of inference from the
15 pure soul to the “external world,” the extra-psychic world.

⟨I⟩

Starting point is the enigma of cognition, through which the exist-

ing world exits for me, for us, and therein again [are] we, the cognizing
agents. The incomprehensibility of cognition and of the cognized
20 world as encapsulated in the subjectivity of cognition.
a) Objectively directed opinion, cognition, good and bad one,
evidently confirming or not confirming [opinion or cognition], all
of this takes place within me, | the cognizing agent, and that my VII, 330/331
opining intends something objective, the existing world, this is, in
25 itself, my opinion, my experience, my certitude taking place within
me. The self-evident certainty, the self-evidence of the being with
the generally known meaning “world,” which lies in speaking of the

1 From the 1920s—Ed.

 414 supplemental texts · 2

world (which I want to cognize, cognize scientifically), is indeed also

my self-evidence, my opinion underlying every question on the part
of scientific cognition, which is just not explicitly made conscious to
myself.
5 Are not all scientific propositions, propositional formations, the-
ories, are not all wrong opinions in this sense, but also in the manner
of insight, and even what is valid to me in apodictic insight—to
me, the cognizing agent—my own subjective formations of cogni-
tion, opined in my opining, intuited in my intuition of this or that
10 sense, and as such inseparable of my meaning, belonging to it—thus
subjective? And does this not also hold for pre-scientific world-
opining and even world-experience, which is the constant soil in the
transformation of uncritical experience to scientific experience in
the service of scientific accomplishments?
15 Is, thus, all opined objectivity, but also every entity that is for me
in truth and as such confirmed something subjective, a subjective
formation in its “being in itself”?—is not this confirming itself an
accomplishing within me, is, thus, not objectivity entirely and in
principle subjective as a certain meaning of truth? But how are we
20 to understand this? How is objectivity to be understood as accom-
plished formation—how does naive and scientifically confirmed
objectivity come about in my conscious life, since I—cognizing and
living through cognition respectively—do not “know” of that what
it itself is as accomplishing and in the manner in which it accom-
25 plishes? How does cognizing life itself become thematic and itself
known? But is all of my being with all conscious life and accom-
plishment in the world objectively existing?
b) “How are we to understand”—this has yet another flavor, one
which already beckons earlier—from skepticism.
30 If objectivity is “only” subjective opinion, is, then, the being-
in-itself of a world not a semblance, does this not hold for every
cognizing agent? How can one person know that what he opines
within himself and what confirms itself, coincides with that of the
other and is one and the same? World is supposed to be an objective
35 world, a world in itself for everyone. How can I, how can any human
being as such cognize that a world, and the same world, “the” world,
exists for everyone? Everyone can only cognize it as his opinion.
How else can I cognize fellow human beings as the ones opined
 descartes and skepticism. (ad lecture 9) 415

within myself? I cannot even say: “true is for every human being
what appears to him,” but only “true is for me what appears to me.”
“Everyone”—this is itself my opinion, which does not transcend
me. Thus I end in solipsism, which, as it seems, Gorgias has asserted.
5 There is nothing objective, no objective science. Only my | being VII, 331/332
and that of my opining is given, and even apodictically given, and
nothing else is at all conceivable.
Hence the incomprehensibility of cognition:
1) How is cognition as immanent achievement of the cognizing
10 agent—as an achievement, in which in himself objectivity comes
about as cognitive formation, as subjectively cognized as such—to
be investigated, how is the entire edifice of this achievement to be
elucidated? What is a result [of this achievement] here is a result
from me, in me, and yet is supposed to be objective. This leads to:
15 2) How can we understand that I, the cognizing agent, cognize
myself as objective in my cognizing achievement and as a cognitive
formation, and that I also cognize others and cognize them as cog-
nizing agents, as conscious subjects in general just as myself and as
agents, who communalize themselves with me in successful or erring
20 cognizing, and so on, in short, as co-subjects standing alongside me
in objectivation, indeed, [subjects] on whom I count as critics? How
can we understand that all cognizing and cognition is “in” me and
is also, as cognized being, being-for-myself, and yet that I am not
the only I, but that other I’s have to be cognized by me and have
25 to be acknowledged as coexisting with me and co-responsible for
objective being with me through the communalization of cognition?
And how are we to understand that for me and for the others
that are cognizable for me (and this includes: others that are con-
ceivable for me), co-subjects of the same world—as existing for us
30 all, hence constituted by all of us consciously in a communalization
of cognition—[that these others] have to exist, as human beings
existing in the same world and cognizing, as human beings, the same
world?
In historical motivation, this skeptical questioning comes first
35 and bears within itself implicitly the motivation for the first ques-
tion, namely: How do I understand cognition as achievement within
me, through which I build up the world and in it other human beings
in their significance and ontic validity?
 416 supplemental texts · 2

⟨II⟩

Instead of the problem of cognition: the problem of the method

of the radically autonomous grounding of a philosophy, which bears
in itself all special sciences.
5 I myself have to take responsibility for objective truth and
science, I the cognizing agent; ultimate truth of science must be
“apodictic,” has to be evident for me from apodictic foundations.
Genuinely founded science is such that it does not presuppose
unfounded presuppositions; a founding—if genuine knowledge is to
10 become possible—must be carried out such that I, proceeding apo-
dictically from my apodictic foundation, arrive at objective knowl-
edge and the edifice of a science of the world, to which I aspire. | VII, 332/333
Everything that holds valid for me, I have myself posited as valid
with its meaning, or it belongs to the horizon of my possibilities to
15 cognize it, possibly in evidence. Everything standing under the title
“objective world,” is firstly given in sensibility; here I can fall into
deceptions and can be forced to strike out meant being. Do I have an
immediate apodictic certainty of the world, in individual cases and
globally? Is it not conceivable that it, though experienced, nonethe-
20 less does not exist? All questioning, doubting, negating presupposes
myself as existing—my existence is there as existing—and already
implicitly presupposed—together with everything that is valid for
me, and is valid as real or possible, as semblance, as meaning or
countermeaning. My existence is apodictically certain.
25 Does this not seem to end up as a matter of course [in the fol-
lowing]: in the order of founding of being, this founding of my own
being comes first, and it alone is immediately founded in apodictic
certainty, or it alone can be founded at any point. I must now carry
out all other founding of being on this absolute ground, thus that of
30 the objective sciences, of philosophy. Does herein not lie, as “self-
evident,” that objective science can only be founded “mediately,”
through inference alone, and then comprehensively founded on
the immediate ground of the I-am? Hence: I must find a path of
mediate—inferential—founding; logic tells me, traditionally, medi-
35 ate cognizing is inferring; hence something of the sort of what goes
on in mathematics—starting from the Ego Cogito, as axiom, to the
mediate truths?
 descartes and skepticism. (ad lecture 9) 417

⟨III⟩

It will be good to add the following:

Descartes’ novel problem of cognition is initially not the problem
how in us human beings, how in human subjectivity, which has in
5 itself its personal consciousness, its experiencing, thinking and so
on, objective cognition comes about; rather, Descartes’ originality
consists therein that he, in his search for the method of ultimately
founding universal, and specifically objective science, tells himself: I
myself am responsible for all truth and reality that is to count for me,
10 I must not ask anybody else, I must not ask them how things stand
with them. Others are themselves beings for me, from me, from my
experiencing, thinking, and so on, and thus the whole world includ-
ing all human beings. I have to go back to myself, to my lonesome
Ego Cogito, and I must found within myself cognition as objective
15 cognition, within myself, through my own reasoning.
I always already have the world pregiven in ontic certainty
through “sensibility.” But can I presuppose it without further ado
and inquire into its true properties? Is it not a mere meaningful
figmenta of my experience? How can I understand, how can I found | VII, 333/334
20 its objectivity? I have to, thus, call it into question as existing objec-
tively, while I, the inquirer, necessarily exist—no matter what the
answer may be.
But not [I] as a human being, nor as a soul of my body. I do
not have myself as a human being pregiven. My lived-body has
25 itself taken on within myself objective validity or must take it on
in its ontic truth. My being as conscious I, however—this “pure”
soul, this Ego of its immanent cogitations with its cogitata—is at
first not yet objective soul, soul in the world, an objective bodily
being, which indeed is in question; and its being, the being of this
30 Ego, is presupposed in all questioning and doubting, in all possible
cognitive activities, insofar as I, no matter what I question or doubt
or affirm, already have myself and find myself apodictically evident
and belonging to [its bodily being] as its Cogito, as its conscious life.
If I was at first the lonesome human being, lonesome as thinker,
35 then I am now in a new lonesomeness, no longer human being,

a Sinngebilde
 418 supplemental texts · 2

but Ego. With this Ego, “mine,” of the one who reflects, and not
mine among other human beings, thus in the world, transcendental
subjectivity is discovered, which I can only discover as reflecting
upon myself in the most radical questioning-back of validity—and
5 not, say, another: another [I] is, to be sure, another-for-me.
Here we find the great difficulty of the relation of this Ego of
the transcendental attitude of world-renouncement to the human
I, and here is the first great temptation to later equate the pure
monas with the soul in the world, hence the temptation to iden-
10 tify the transcendence of the external world vis-à-vis my human
subjectivity with the objectivity of the world which authenticates
itself in my realm of consciousness as Ego. Descartes succumbs to
this temptation and hence to the fundamental error of viewing the
conscious world, or the experienced realities, which authenticate
15 themselves inwardly as cogitata, as mere ideae, representations of
the truly objective world, of a world outside, external to the Ego,
and hence of asking realistic questions.
Instead of the countersensical problem of realism the true prob-
lem is to clarify what this anonymous, completely unknown life of
20 consciousness with its manifold cogitata, of the manifold manners
of appearance, and so on, looks like and what sense here the in-
itself, the “for-everyone,” the other take on in their achievement of
consciousness and how, on the path from primordiality to the oth-
ers and from there to the world-in-itself, all confusions concerning
25 objectivity and the in-itself resolve themselves.
 3

A Difficult Point in the Critique

of Descartes (ad Lecture 10)* VII, 335

⟨I⟩

5 Descartes construes the exposing of pure subjectivity as that of a

real substance and its epistemological independence from all nature
as an epistemological independence of another type of substance
(and firstly of the physical body) that is not indubitably grounded
in its existence. This substance is insufficiently grounded, because
10 its grounding in the Ego through evidence entails the problem of
the transcendent validity of evidence, which needs to be solved first.
The moment this evidence receives a provable legitimacy, nature
legitimately exists for the cognizing agent, that is, as complex of
substances of an altogether different type than the Ego. Other Egos
15 then exist as well, of course, due to their experiencable connected-
ness with objective lived-bodies (although here the investigation
lacks clarity and distinctness of cognition which is to be grounded
on the experience of empathy—indeed, what is lacking is a rational
psychology of similar rationality as that of rational physics).
20 In what does the absurdity of this position consist? In general,
Descartes wants to prove the validity of this evidence. But does not
every proof, as carried out in evidence, authenticating itself only by
its own evidence in every step, presuppose the validity of evidence?
The validity of immanent evidence cannot be called into doubt for
25 the purpose of the proof; every doubt, which is to be uttered, every
assertion of the dubitability of evidence presupposes the same type
of evidence. Every question that is posed in relation to it, every
reflection, which is carried out with respect to it, presupposes it. The
validity of transcendent evidence can only be called into question,

* 1923.
 420 supplemental texts · 3

where it is itself is secured—through immanent evidence—as fact.

We can also express it as follows, saying essentially the same:
Which rational questions in general can be posed to an evidence?
And in what sense? In that sense, say, which is the Cartesian one,
5 whether an evidence or a type of evidence is at all “valid,” cogent,
gives a legitimacy for the belief that it really be the objectivity of
whose being the cognizing agent has evidence? But how can a ratio-
nal answer to this question look, how else than that I now intuit that
it is real what was meant in the former evidence? I must have, hence,
10 an evidence of this reality, hence a second evidence directed at the
same objectivity, and directed at it in the same sense, I must consider
such an evidence at least possible, with respect to which I could
measure the “right,” the adequacy of the first evidence. If I now,
however, call one of them in question, why, then, should another
15 one have a better grounding and be sheltered from a question, from
a doubt? | VII, 335/336
Here one could offer the distinction between perfect and imper-
fect evidence and the difference between different evidences, which
presumably concern one and the same objectivity, but which con-
20 cern it only with respect to parts and moments of this objectivity;
and in a way that they, as evidences under reservation, have enti-
ties only in a certainty which bears within itself the expectation
that further evidences—but different in content—can be generated
as confirmations: as in external perception. The same object can
25 be given in many evidences, without these evidences being mere
repetitions.
Here we have, thus, evidences of a different internal structure,
which are necessarily related to each other, and evidences which, in
themselves, speak to us, as it were, and which we can ask to what
30 extent, with which “range,” they claim to be justifications, and under
which reservations. Concerning those other cases, differences of
complete insight and half-clear, unclear insight, it is again the evi-
dence in itself that we can interrogate, in which way it is to be taken,
what it itself has given as evidence and how it contains this very
35 evidence. And we can then see that an unclear evidence predelin-
eates within itself possibilities of clarification, of transformation
into clear evidences—originally unclearly confirming or justifying
evidences, or to the contrary, evidences correcting them in this or
 a difficult point in the critique of descartes 421

that respect—and thereby poses tasks for us, if we desire cognition

in the fullest sense. Does one not at all have to consider and inter-
rogate the experience, which we call evidence, what is implied in
it, and does one not find, then, that it is the consciousness of self-
5 having, of self-grasping of a meant objectivity, which is, as such, a
norm for every other consciousness, which is not the experience of
a self-seizing? Is it not absurd to call the possibility of the cogency
of an evidence into doubt?

⟨II⟩

10 Let us consider, to advance one step, the peculiar independence

of the existence of the Ego and its realm of Cogito from the existence
of the world, which served, for Descartes, as the main foundation
for his alleged discovery of the dualism. This is apodictically cer-
tain: I am as a transcendental I, regardless whether my experienced
15 word really is or not. Absolutely evident is neither its being or
its non-being; absolutely evident is, rather, the possibility of both
(which would, of course, require a deeper elucidation). Does now,
as Descartes inferred, the independence of my transcendental exis-
tence from the world imply a separation—let alone a separation of
20 different substances? And does the relation of my transcendental
Ego (this Ego that I grasp and intuit absolutely directly in transcen-
dental reflection, and not, say, invent) to the world also imply, even
as a meaningful possibility, a relation of causality? We immediately
see that “separation” just as “combination” to a | whole of pieces VII, 336/337
25 just as much as dependence of change of separate things—that all
of these are all objective notions, related to the spatial form of coex-
istence of what is to be separated or combined, thus notions that
are frowned upon.
But if we remain in the realm of the pure Ego, it is clear that,
30 as long as we continue to conceive it as experiencing the world,
its relation to the world is never severed, but at all times a given.
The experienced world does not have to exist—but who intuits
this possibility in apodictic evidence: I myself, the transcendental
Ego; and how does it intuit it? As possibly to be intuited in sen-
35 sible experiences themselves, which then run their course exactly
 422 supplemental texts · 3

such that every one of my experiential certainties becomes, instead

of confirmed, rather refuted through those certainties of newer
experiences. I can construe courses of experiences to myself, which
do not preserve a unity of the experienced world, which abides
5 unanimously and in invariance and which eventually destroy every
belief in experience. Likewise, however, I seize the possibility of the
true being of the world in the framework of my Ego, I only have
to imagine the style of my real experience extended in infinitum,
such that the experienced things display themselves individually
10 as semblance-things or as seemingly existing thusly, but that on
the whole a unity invariably preserves itself, which does preserve
a steady identity for all different determinations concerning their
being-thus.
Already Descartes happens upon the fundamental peculiarity
15 of the cogitatio, which we call external perception, likewise that
of external memories, phantasies and the like, [he happens upon
the fact] that they are in themselves a consciousness of things, of
something spatial, worldly. He touches tenderly upon the wonder
of all wonders, consciousness. But miracles are enigmas that are
20 destined to be transformed into comprehension. All research begins
with wonders, and research ends with their demasking and their
transformation into bright cognition. Descartes only touches it, and
since he does not penetrate further in this direction, he does not
glean what this really means, the absolutely evident divergence of
25 the existence of the Ego from the existence of the world, which is
experienced in the Ego and somehow cognized, then evaluated and
acted upon. He does not notice that the existence of the world for
me, who believes in this existence, has for me a meaning that is to be
made apodictically evident, without which my talking [of the world]
30 would be meaningless, and that this meaning becomes evident to
me in the construction of the idea of a system of experience, which
is harmonious in infinitum, as a system of freely variable courses
of my experiences, and that, furthermore, therein lies delineated a
steady lawful style of my experiences as my cogitationes.* And he

* Whether or not the idea of my existence is exhausted herein: in any case, being
and the course of nature stand in a wondrous essential relation to the Ego, and
more precisely to the course of the lived experiences that are possible for me in the
 a difficult point in the critique of descartes 423

does not see that | the non-existence expresses, in terms of meaning, VII, 337/338
a correlative style of disharmony in the universe of my possible cog-
itationes. He is the arch father of psychologism which permeates the
entire modern transcendental philosophy and which it could never,
5 in principle, overcome; he is in this function already through the
fateful turn from the Ego to the mens, which, in conjunction with the
absurd metaphysical dualism, firstly enabled Locke’s epistemology.
On the other hand, he is also the father of all genuine transcen-
dental philosophy, insofar as from that point on the demand of
10 relating back to cognizing subjectivity all objectivity and all science
determining it in the logical forms of theory was felt as a necessity
and had to be felt as such, just as much as all attempts to fulfill this
science in scientifically compelling clarity and non-contradiction
failed. In this regard, the Cartesian achievements are highly signifi-
15 cant and certainly never to be lost.

⟨III⟩

Yet, regardless how badly things may stand with respect to the
rigor of the Cartesian analyses, indeed already [stand badly] con-
cerning the methodological clarity about the general level that it
20 needs to uphold in order to attain a goal: an ingenious instinct gov-
erns the general train of thoughts, so much so, that they terminate,
in fact, in a great discovery, which is at the same time the discov-
ery of the beginning. The latter already achieves the next step of
the argument, or rather, this discovery leads us in our consistent
25 transformation of the Cartesian thoughts to general necessities.
This step to the at first so innocuous Ego Cogito lies in the sim-
ple demonstration that this proven possibility of the non-being of
the objective world (of the universe in the encompassing sense),

way that every change in nature would have to necessarily condition changes for
my consciousness. On the other hand, it remains the case that the non-existence of
the world does not disrupt my existence and that the I-am has an evidence that is
independent of [the world’s] existence or non-existence. Since also the non-being of
the world meant in experience, no less than its being, prescribes a law to my Ego, it
is immediately clear that one cannot talk of causality here. How is that which does
not exist to practice causality?
 424 supplemental texts · 3

which I constantly experience, does not jeopardize the factum that

I myself, who experiences it, exist. And furthermore I can say in
absolute indubitability, in apodictic certainty: I am as the one who
presently carries out these meditations, as presently feeling, valuing,
5 striving, and so on, in this or that manner. I am absolutely certain
of all of that, I can view it, and every time I do so, I have, to be
sure, a certainty with respect to experience, but one of apodictic
character. What I experience thusly cannot, while I experience it,
not exist. Here I have a field of experience that, while I experience
10 it, apodictically excludes the possibility of the non-existence of the
experiencing agent.Accordingly I have here a realm of apodictically
certain predications with respect to experience: and it is precisely
this realm that I needed and sought for the sake of the necessary
beginning. Ego Cogito, Ego sum.
15 Thus, I, who exist, have constantly two realms of existence | as VII, 338/339
potential realms of perception ready at my disposal, correlated to
two types of experiences. One has the title “world,” and, although it
exists constantly for me, it bears contingency regarding cognition
for me. Nothing in it can ever come to adequate perception, nothing
20 objectively perceived needs to exist. The other [realm] has the title
“I am,” and here I have something absolute, which excludes every
ontic negation in the experience of myself.
But the opposition of these spheres of existence is not something
like that of I and external world, and the opposition of the respective
25 experiences is not that of internal and external experience: in that
case I could have spared myself the entire train of thought and the
subtleness of apodictic detailed work. This I—or the soul—which
is the theme of psychological self-experience and of psychology,
belongs to the objective world; to it belongs the entire human being
30 with body and soul, with his personal I and his psychic experiences.
But it is precisely the fundamental methodological function of the
critique of experience that has just been executed, to exhibit apodic-
tically the possibility of the non-being of the entire world—as given
through objective (“sensible”) experience—and the possibility of
35 the assumption of this non-being and this on the basis of what is
absolutely non-negatable on the basis of this assumption—hence
under the universal hypothesis of the non-existence of the world—as
something, which thus contains nothing of the world and its realities
 a difficult point in the critique of descartes 425

within itself. The basic idea here is that first “sensible” experience—
namely, spatio-thingly experience—is in principle “inadequate,” its
certainty is a priori presumptive and remains so in all progressive
confirmation, never guaranteeing apodictically the being of what is
5 experienced. Thus firstly, the universal physical nature is possibly-
non-existing, regardless of its being experienced harmoniously. But
with the possibility of the hypothesis of the non-existence of nature
also the hypothesis ⟨of the non-existence⟩ of the universe of all
objects becomes possible, which also derive their creditworthinessa
10 from sensible (“natural”) experience, objects, hence, which are also
experienced in an experience, which is founded in natural experi-
ence. This, however, concerns all experiences of human beings and
animals and of all of their psychic life, which is in any way sensibly
mediated (through so-called empathy, through “expressions” on the
15 part of lived-bodies). And in this manner I, thus, strike out, with
the possible assumption of the non-existence of nature, the entire
world, as it were, for myself; and if now a sphere of being nonethe-
less remains, then it is not a last tag-end and little piece of the world,
since, indeed, no piece of the world can be separated off from it
20 and could be made independent of the rest of the world in any
meaningful way. It is also not something concretely real outside of
the world, since, as can easily be seen, all internality and externality
of concrete realities only make sense within the unity of the world.
Now one may object: But whether I say Ego Cogito or “I am,” | VII, 339/340
25 whether I say it simpliciter or with the fictitious hypothesis of the
non-existence of the world—is it not still I, am I not still this human
being, who moves experientially in space, touches with his hands,
looks around with his eyes, and so forth? Of course it is I; but what
makes me a human being, hence a member of the world, and indeed
30 with the meaning that I associate with the word “human being,” this
by no means belongs into the realm of the apodictic evidence, which
determines the “Ego” and encapsulates it apodictically within itself:
Just as, in each individual case in order to gain this my Ego, for
instance in the seeing of a house, I need to satisfy the methodologi-
35 cal demand of excluding the existence of the experienced world on
the objective side, thus, put out of play the existence of this house,

a Kredit
 426 supplemental texts · 3

and in the hypothetic case as if it were not, likewise I must practice

the same method on the subjective side. I must convince myself to
what extent the experience of this subjectivity has derived its con-
tent mediately or immediately from natural experiences, hence it
5 would be co-affected through a possible non-existence of the world.
What this method demands is a radically executed suspension of
that natural attitude of life and theoretical attitude, in which the
world is there for me; only this radicalism yields a new attitude,
which we call the transcendental-phenomenological one, in which
10 nothing of the world exists, but the Ego exists. This Ego is precisely
the peculiar residuum that remains for me as apodictically necessary
and as in no way negatable, as when I, with respect to every Ego
Cogito of the natural attitude—such as: I experience this house,
I judge about sun and moon, I think through a physical theory, I
15 express my condolences to the grieving person, and so on—as when
I, as I say, practice that methodological reduction with respect to
every Ego Cogito and everywhere on the side of the Ego, the Cogito
and the cogitatum. And then I gain, as a respective Ego, the Cogito
and the cogitatum of the new attitude. Only the latter is not affected
20 by the possibility of the non-existence of the world and is my abso-
lute “phenomenological” givenness, as it were the artificially pure
residuum of the method, which we from now on want to call that of
the phenomenological reduction. Only through it do we attain (to
designate it, too, with a novel term) the transcendental I and tran-
25 scendental subjectivity as such in the sense of phenomenology—and
we attain it as self-givenness in phenomenological experience.
Already Descartes was underway to the transcendental I and
touched upon it with the question: What is that Ego, of which I am
absolutely certain, what belongs to it, what does not? Certainly not
30 my body, as sensibly experienced. Hence the current “I am” does
not imply: “I, the human being, am.” And we entirely agree with
Descartes’ words, and we would further continue, deepening this
train of thought: in objective experience, in which I experience any
human being, as a human being, I experience at bottom a corporeal
35 body, a thing of nature, and in this natural experience is founded
the entirely different experience | of a subjectivity, of an I and its VII, 340/341
psychic life, belonging to it, expressing itself in this corporeality
as bodiliness. In this being-founded, the psychological experience
 a difficult point in the critique of descartes 427

derives its sensible root from bodily experience. The soul is a soul
of the lived-body, empirically bound to the latter, indicating and
expressing itself in it according to rules.
Descartes, however, who, in the hastiness of his reflections, does
5 not make the method clear to himself, a method which was newly
predelineated to him with the attainment of transcendental sub-
jectivity, seeks to transform, due to the causal interpretation of
external experience, the instinctive causal inference to the transcen-
dent into an exact one, and the blind instinctive inference into a
10 scientifically certain one; furthermore [he seeks to show] that the
true essence of transcendent nature can only disclose itself in the
form of mathematical natural science and that all true being of the
entire world of experience can only determine itself in the sense of
a two-substance-doctrine. As is known, his path led via a theological
15 theory of evidence. The full, absolute reality, which can be cognized
by the Ego, wound up as God and the God-created world of bod-
ies and souls; thereby, now, the world could also find a teleological
explanation, above and beyond the exact research, achieved by the
exact sciences, into its own essential qualities.
20 This philosophy was, as every philosophy of a similar method-
ological type, afflicted with the absurdity that it purported to be
philosophy, universal science from absolute justification, but pur-
sued paths, whose ideas were not derived from absolute justification,
indeed which would have been found to be absurd in such a justifi-
25 cation.
The Ego Cogito in its transcendental purification is the neces-
sary beginning for every philosophizing person; but it is only the
beginning—the beginning of a philosophy beginning to constitute
itself—if one sees that with this title an endless field of labor is
30 opened up for concrete research, which is not only itself absolutely
justified, but to which all other sciences that are philosophical in the
radical sense are related back according to the possibility of their
cognition. This, now, is to be truly attested to in the continuation
of our meditations,1 it is to be seized and to be determining for the
35 grounding of a science of transcendental subjectivity, which is to

1 Cf. esp. part two of the lecture First Philosophy—Ed.

 428 supplemental texts · 3

precede everything else. This science, starting purely from the I,

which philosophizes and determines itself here as transcendental
I in the method of the reduction described earlier, and conceives
itself and relates itself purely to this one individual transcendental
5 I, would be, to be sure, a method of most wondrous type; it would
be its Egology, a science of its transcendental subjectivity and of the
universe of what it encompasses in transcendental and apodictic
founding.
For Descartes, this pure subjectivity does not become the field | VII, 341/342
10 of egological research, which would have to provide the foundation
for a philosophy which were to be founded in apodictic evidence,
but it is a mere “Archimedean point,” upon which the world lost in
methodological skepticism were to be regained as absolutely certain
through secure inferences. His problem is that of ancient skepti-
15 cism with respect to the existence and knowability of the objective
world, which is allegedly perceived and scientifically cognized in
subjectivity. Gorgias’ and Protagoras’ basic of idea of skepticism
was the following: The world is only given to me, the cognizing
human being, as experienced by me and conceived in my thought.
20 Subjective experience, subjective representing is not what is rep-
resented. In general one says and admits that something could be
represented or appear without existing. Hence, I at all times have
only my subjective appearances, my representations. But how can
I then ever claim that more exists than my representing and my
25 thinking, that something represented and thought exists in itself?
For Descartes thus, this amounts to a proof that the world of
natural experience and of empirical science really exist. Implicitly
lay already in the skeptical argumentation the contrasting between
pure subjectivity and its being-in-itself and being-for-itself and, on
30 the other hand, of the allegedly objective world. But it was not until
Descartes’ method, and especially the method of the apodictically
possible exclusion of the existence of the world, that the possibility
was available of fixating the pure content of the Ego, and it now
seemed to yield the firm ground for inferences. But if one looks
35 closer, this entire intention of Descartes, the “proof,” is absurd.What
lies at the bottom of the arguments of ancient skepticism, as a matter
of course, is the fateful mistake, spreading from Descartes to Locke
and Empiricism and from there into newer philosophy, that the
 a difficult point in the critique of descartes 429

Ego Cogito presents the universe of my immediate givennesses and

would comprise them.To be sure: it designates as a fact what is alone
apodictically certain, and the universe of actual and possible indi-
vidual facts that I can posit with apodictic evidence. But immediate
5 givenness is not identical to apodictic givenness, and that the thing
which I perceive, does not have to exist despite my perception of it
and that it is therefore not a real moment of perception itself and
does not belong to the pure Ego, this is merely to say that external
perception is inadequate and presumptive; but it is not to say that
10 external perception is not in truth given immediately. It does not
say that external perception is a mere semblance; it does say that
perception is a mere inference, only not conceptually grasped, a
blind, “habitual” causal inference to an “external” analogue or to a
causational something as such.* | VII, 342/343
15 Hence it has been, since Descartes, a persistent doctrine of phi-
losophy that the only immediate givenness for the cognizing agent
are his own “ideas,” that all external perceptions are actually no
perceptions at all, no true self-grasping of the perceived and that
only “internal” perception be perception in the genuine sense. The
20 cognizing I is, thus, as experiencing locked away from the exter-
nal world, and the absurdity of a causal indication of something
unexperienced in an experience, which can only experience its own
“ideas,” [which are] distant effects of this unexperienced something,
is to help against solipsism: an absurdity, since this indication could
25 only mean an indication for this Ego encapsulated within itself,
if already a respective authentication would have been known by
it or could have been interpreted by analogy—if, thus, what is in
principle unexperiencable would be experiencable in principle after
all and would have already been experienced in analogous cases.
30 Since one talks about experiences speculatively instead of study-
ing them according to their own essence in pure subjectivity, one
does not see that this anticipation, intrinsically belonging to the
essence of thing-perception, is directed at possible continuations of

* With regard to the sensible “ideas,” already Berkeley had denied, in his ingenious
originality, the meaningful possibility of an inference to respective material sub-
stances, to transcendent objects, but without success, since he held on to the principle
of causal inference to something transcendent (God as transcendent cause).
 430 supplemental texts · 3

perception to ever new perceptions of the same [thing], one over-

looks that the presumptivity of perceptive belief grounded therein
could never give it, as belief in the existence of the thing, the char-
acter of a mediate belief and could never take from perception the
5 character of immediate self-grasping. It is and remains self-grasping
[of an object], as long as these presumptions confirm themselves, as
self-grasping [of the object] with the same persistent presumption.
One does not see that being-true is the correlate of an experience
which is possible as harmonious in infinitum and that accordingly,
10 if the thing that is experienced is real as thus, each and every one
of its external perceptions is actual self-grasping, and remains thus,
and that to even consider possible another form of self-grasping of
it is an absurdity.
 4

⟨A Critique of the Regressive Method of⟩

Kant ⟨and Neo-Kantianism⟩. Ad Lecture 26.*

All philosophers taking their cue from Leibniz are afflicted with
5 the absurdity of dogmatism in philosophy and theory of knowledge,
thus also the Kantian critique of reason. That it avoids natural-
ism, psychologism, historicism in the ordinary sense—that is, in the
ordinary sense of an explicit grounding of epistemology on natural
science, on psychology (the empirical science of animalic psychic
10 life as facticity in the nexus of psychophysical nature) or even on
history—is only to say that it avoids one of the very widespread
forms of absurdity. But it is not so certain that it, for that reason,
really escapes the specific charge of psychologism. At the least one
may be permitted to raise the question whence Kant derives all
15 the knowledge as to the psychic capabilities which he presupposes
from the very beginning in his critique of reason, while he at the
same time does not present them as essential necessities and indeed
cannot present them as such, since he only acknowledges one type
of essential necessities, the analytical ones. Even if they should be
20 derived from pure consciousness, the great claim to rigorous science
could not be made so long as the meaning and the legitimacy of such
assertions, and in general all assertions in the immanent sphere, had
not been subjected to a scientific investigation. A transcendental
epistemology can only be carried out in the framework of a universal
25 epistemology, and the latter only as a science of pure consciousness.
But regardless: everywhere in Kant’s critique of reason lies, at its
foundation, a dogmatic objectivism that operates with transcendent
metaphysical suppositions.
When Kant presupposes the plurality of subjects and attributes
30 general properties to them, these presupposed cognitions stem obvi-

* 1924.
 432 supplemental texts · 4

ously from a re-translation of the empirical worldview onto Leibniz’

monadological philosophy. There is, as is known, a lot of talk of “us
human beings,” and one does not notice—if to the epistemologi-
cally researching I a plurality of other I-subjects is only given in the
5 naturalized form of human beings, through a translation of bod-
iliness, as is the case with all external nature, into transcendental
appearances—that at first only the Ego of precisely this researcher
[considering this] becomes apparent and that the transcendental | VII, 369/370
possibility of positing the other I has first of all to be considered
10 scientifically. All regressive “transcendental” methodology in the
specific sense of the term*—much-used by Kant and preferred in
Neo-Kantianism—operates with presuppositions, which are never
systematically sought for, never scientifically ascertained, and, espe-
cially, not ascertained on the purely transcendental ground. Never
15 does one make this ground itself into a theme for research, never
does one consider that no scientific investigation can come off the
ground without considering a ground, a sphere of originally intu-
itive givennesses prior to all conceptual thought [considered] in
the attitude of a theoretical interest, without preparing it for scien-
20 tific purposes and developing a rigorous method that this ground
demands from itself by necessity. All regressive methods obviously
hang suspended in mid-air, as long as such a ground is not given and
prepared and as long as progressive methods of cognition have not
been attained, of which the regressive method is need of as positive
25 presuppositions.
One may not dare to object to us here that the ground and point
of departure of this method is the fact1 of mathematics, physics, of
the objective sciences in general, as to whose possibilities and con-
ditions of possibility one inquires, and that this fact is indeed fixed.

* The regressive method ⟨takes its point of departure⟩ from the factum of objec-
tive science and correlatively from the idea of an objectivity (one which exists “in
itself” vis-à-vis everyone’s cognition), which determines itself (as an endless task) as
identical in progressive approximation for each cognizing agent.

1 In the following passages, Husserl alternates between Tatsache (fact) and Fak-

tum (factum), the latter of which was a central term of Marburg Neo-Kantianism.
Hermann Cohen famously maintained that the regressive transcendental method
needs to start out with the “factum of the sciences” (das Faktum der Wissenschaften).
In the translation, “Faktum” is rendered as factum, “Tatsache” as fact.—Trans.
 a critique of the regressive method 433

For precisely this “fact” has become thoroughly questionable once

epistemological reflections begin, because it has become incom-
prehensible through and through. Objective science, as a system
of objectively valid theories (of “truths in themselves”), its theme,
5 the world with its worldly forms space and time (according to Kant
the themes of mathematics), both are given for the cognizing agent
as constituted intentional units in consciousness, both are, each in
its way, transcendent in the sphere of immanence: both are facts
simpliciter, as long as their being (being as being-in-itself of reality
10 and being as validity-in-itself of truth) remains unquestioned, as
“self-evident” facts in their immanently enacted evidence. In other
words, as long as we live in the naive-natural attitude and think sci-
entifically, we have given as a matter of course the world as a unity
of concordant experience (as “indeterminate object of empirical
15 intuition”), just as, furthermore, we have given the fact of science
as historical factum of culture—from historical experience—and
the fact of its existence as the theoretical unity of truth in intu-
itive theoretical thought. Once now, instead of the naively enacted
cognition (as experiential intuition and conceptual thought) with
20 transcendent content, the reflective cognition with its directedness
at the Ego Cogito sets in, | then that first cognition, which, as naively VII, 370/371
enacted, was cognition of its objects but not itself the object of a
cognition, becomes the cognitive theme of an immanent experi-
ence and an immanently directed thinking. While now, however, its
25 objective existence and its being-thus are “absolutely indubitable”
as experience, the possibility and the meaning of its transcending,
the claim to justification of “evidence,” in which the “confirmation,”
the “verification” of the meant being-“in-itself” of transcendent
objects is to be grasped, become questionable.
30 It is clear, accordingly, that the presupposition of the fact of sci-
ence (as that of the fact of the experienced world implied within
it itself) has an entirely different meaning than the presupposition
of a fact that is presupposed in the realm of the natural attitude
and any natural science (that is, science yet untouched by any epis-
35 temological investigation), and which is then accompanied by the
consideration to what extent it be possible; so, for instance, in the
case of the presupposition of a fact of nature given through expe-
rience, where the consideration as to the conditions of possibility
 434 supplemental texts · 4

apparently has the meaning of a regressive consideration of a priori

and empirical necessities, through which it could be explained under
the given circumstances. Also purely mathematical considerations
could be included here, which aim at viewing evidently given truths
5 and theories with the intention of seeing whether they may stand, if
certain axioms would or would not hold valid in a changed content,
or if, thus, the validity of certain axioms can count as the “conditions
of the possibility” of the respective truths and systems of truth. But
in these cases the ground for all considerations, prior to its theoreti-
10 cal investigation, is the region pregiven to the respective sciences.
The presupposed facts are themselves given through experience and
thought and as belonging to this ground, and the conditions of possi-
bility considered here concern nexuses of necessity between what is
given determinately and what is co-implied in the general givenness
15 of the region encompassing indeterminate-infinite horizons.
An entirely different sense is that of the transcendental-
regressive question. Of course: the world and science are given,
evidently given in the manner in which indeterminate infinite uni-
verses are given. It is not the task now to take hold in their ground
20 and to continually practice knowledge and scientific cognition; it is
not the task of bringing into the right relationship, in cognition, one
part of the world with another, one truth belonging to one part with
another truth [belonging to another]. The world and science of the
world as a whole, as a universe of present and future objective sci-
25 ence as a whole, has nothing external to itself in the natural attitude
that could be related to it. Things stand entirely differently when we
switch over into the epistemological attitude and when the given-
ness of the world and of all objective sciences become a problem
within ourselves. Now the world | and science are, for the episte- VII, 371/372
30 mological researcher, not a fact simpliciter, it is not reality existing
simpliciter, which he wants to further cognize, scientific truth is not
truth valid simpliciter, which he wants to “discover” in figures of
thought, develop in theories, make explicit according to their neces-
sary nexuses; instead [the world] is posited in cognizing subjectivity
35 as “meant and intuited fact” in its immanent experiencing and theo-
retical accomplishing, more precisely in activities creating ever new
meaning, in [subjectivity’s] exhibiting “evident” confirmations and
reasonings. This being-a-fact as an immanent achievement in imma-
 a critique of the regressive method 435

nence, which immediately is transformed into the fact simpliciter,

the moment we fall back into the natural attitude, is precisely the
problem: The “fact” constitutes itself in pure consciousness—and
no matter how one may oppose Kant’s doctrine, according to which
5 the “understanding” prescribes to nature its laws: the fact that the
epistemologically understood existence of the objective world and
the existence of the validity of objective science constitutes itself
in the framework of pure consciousness in manifold manners of
experience of specific types and order, in motivational nexuses,
10 which render “facts” as unities of intentional achievements possible
and real—[all of] this is, once pure consciousness has been firmly
grasped, at bottom self-evident.
Accordingly, not the fact simpliciter but the “fact” in quotation
marks, precisely the one immanently “meant,” experienced, thought,
15 proven, theoretically cognized fact “as such,” is the starting point
of the regressive interrogation; and it is now evident that the “uni-
verse” in quotation marks here is not more than an intentional unit,
which, as such, is nothing for itself, in no way a being-in-itself or -
for-itself and something closed off. Instead, it is what it is at once
20 with the universe of pure consciousness and of the pure I of this
consciousness; and this “at once” is not to say that it is a member
of a real nexus, or a piece of the same ⟨scil. of the universe of con-
sciousness⟩, but that it is something meant owing to the essence of
this consciousness. Thus we have now, in truth, a different universe
25 as the only one that now is valid as absolutely given. All regres-
sive interrogation has its intuitive and theoretical ground in this
givenness.
Only the following can be meant, hence: How is the factum of
the givenness of the world and of science to be understood as fact?
30 More precisely: How does this “it is fact for me,” “the world is given
for me,” and given as “objectively” existing in space and time, “there
exists for me in my cognition this theoretical system of truths, this
objective science,” which asserts precisely what this world is—how
does all of this look concerning experiencing, relating, connecting,
35 conceptual cognitions, in which it consists immanently, and how is
one to understand through them that | in the universe of conscious- VII, 372/373
ness the objective universe and the universe of determining truth
belonging to it constitute themselves? If I then already understand
 436 supplemental texts · 4

that this constitution is no absolute necessity of thought, that sense-

giving, positing, concordant persistence of an intentional objective
universe means, for the stream of consciousness, a teleology as it
were, which distinguishes a system of ordered possibilities from a
5 universe of other possibilities, I can then ask: Assuming that for me,
that for a consciousness in general, such a fact as that of an objective
world existing for [such a consciousness] is supposed to be consti-
tuted, which “conditions of possibility” are to be explicated for this,
which [“conditions of possibility”] for merely intuitive experience
10 and which ones for scientific cognition, which determines what is
given in sensible intuition as objective, and yet in all kinds of rela-
tivities, in logically formed truths, which are valid “in themselves”:
in which relativities this objective givenness may have to appear, in
which sensible manners of appearance it may happen to appear?
15 Without delving further into the problematic, which would become
quite complicated for a presentation with more precise distinctions,
this much is evident, that all [of the above], and all means for cog-
nition, which would be acceptable for a meaningful solution, must
lie in the framework of givenness for pure consciousness and that
20 every theory dealing with these problems is absurd if it (precisely by
not having made entirely clear to itself the meaning of such prob-
lems) utilizes something other than what is to be exhibited in the
pure consciousness of the cognizing Ego, and makes use of other
methods than those that are predelineated through the essential
25 content of this I and this consciousness.
If we, however, approach Kant’s critique of reason from these
normative criteria, then this critique by no means meets them—
essential conditions of its meaningful possibility, thus also of its
scientificity. Kant’s transcendental research, may it proceed regres-
30 sively, as a transcendental method in that specific meaning of tran-
scendental, or in any other manner, operates with a stock of convic-
tions, which have never been established on the absolute ground of
the Ego Cogito, which have never really been formed transcenden-
tally and grounded scientifically.
35 In a transcendental philosophy, each and everything is transcen-
dental; nothing is and nothing may be what does not have one and
the same methodological character through the pure and exclusive
attitude towards the pure I and I-consciousness, and this character
 a critique of the regressive method 437

determines the necessary and most general meaning of the transcen-

dental, to which the so-called (in the ordinary sense) epistemological
problems and their possible solutions subordinate themselves. Kant
was never seized by the great gravity of the Cartesian meditations
5 and was never thereby forced to bring to an ultimate purity and
clarity the necessary meaning of a transcendental-epistemological
problematic. Therefore he also never carried out a radical reflec-
tion upon the ground on which the epistemological reflecting agent
necessarily places himself | with these questions and how and with VII, 373/374
10 which method this ground, from which all motives for a solution [to
this problematic] have to be taken, is to be taken up as a theme for
scientific labor, let alone that he ever would have truly carried out
a piece of radical immanent research. Constantly he builds theories
on the basis of doctrines concerning sensibility and understanding
15 (as two branches of human cognition, which spring, perhaps, from
one common root, which, however, is unknown to us) and concern-
ing all other capacities, concerning different experiences belonging
to them, acts, genetic processes (such as reproduction and associa-
tion), laws valid for the latter, whose cognitive source and whose
20 transcendentally justified meaning have never been ascertained—
doctrines, which cannot have been derived from psychology as
“natural science,” which itself is subject to the transcendental ques-
tions; [doctrines], which are never to be justified by a hasty mon-
adological interpretation of psychological doctrines (that is, via a
25 monadological reduction of every animalic creature to its psychic
interiority). Never does he consider transcendentally, as already
mentioned, the plurality of monads, which is obviously utilized con-
stantly (which Kant alone can mean, where he speaks of “us human
beings,” since the lived-bodies—according to the genuine mon-
30 adological, only systematically further developed interpretation of
physical nature—⟨can only consist⟩ of manifolds of appearances “in
us,” in the monadological interiorities).
This suffices for a general critique, it suffices for the realization
that Kant’s critique of cognition, in the manner in which it posits its
35 problems and methods, contradicts the meaning that is (so to speak)
inborn to the theory of cognition, that it thereby belongs affirma-
tively to the pre-forms of scientific epistemology, while itself not
being a science, and the latter not in the least degree, which already
 438 supplemental texts · 4

could “hold valid as science,” as much as the meager beginnings of

Archimedean and Galilean mechanics were already a beginning
and basic stock of true science. And accordingly, all demands that
have been put by such a critique of cognition to a metaphysics, “that
5 is to come forth as science,”1 are illegitimate, as lacking scientific
grounding; indeed, as norms thusly derived they contradict the gen-
uine meaning of a science of reason as much as that of a metaphysics
and of a philosophy as such. A philosophy, if it has a specific mean-
ing at all, is not only science in general, but science of complete
10 “clarity and distinctness,” of ultimate justification, which tolerates
in no way and in no direction hidden abysses, overlooked problem-
dimensions, intermingling of correlative directions of cognition.
[Philosophy] is precisely meant to represent the idea of complete
cognition, the ultimate telos lying in the essence of cognition and it
15 is meant to regulate all becoming cognition following this idea. Phi-
losophy in this old Platonic meaning is either nothing or it exists as
the intention towards the most rigorous science in the most radical
and ultimate sense. | VII, 374/375
No natural science is philosophy, thus ultimate science; each
20 becomes philosophy, if it is elevated to the level of “ultimate” sci-
ence. It belongs to the essence of philosophy, unlike the natural
sciences, not being able to begin by simply taking and ascertaining
a naturally pregiven sphere of cognition as field of research and
to proceed from ascertainment to ascertainment and only reflects
25 insofar as it retraces in every step the justification of this step and
the method of grounding and of proceeding. Natural science in the
natural attitude and in the framework of natural attitudes does all
this, striving after the cognitive goal of intuitive truth.
It belongs to the essence of philosophy that it does not begin
30 naively but begins with a reflection upon a radical beginning, that
of a radical science, an ultimately grounded one per se, or a pre-
suppositionless one, and it itself then begins by giving itself the
necessary beginning as a necessary one. Philosophy can only come
to life with a reflection and a beginning, whose type has been classi-

1 Husserl here alludes to the title of Kant’s Prolegomena zu einer zukünftigen

Metaphysik, die als Wissenschaft wird auftreten können (Prolegomena to a Future

Metaphysics that is to Come Forth as Science).—Trans.
 a critique of the regressive method 439

cally predelineated by Descartes. His philosophy is ephemeral and

only lives on as a memory of the historical power for the culture of
beginning Modernity. But truly immortal will remain its discovery
of the true beginning and its ethos, which it has set for itself as result
5 of its reflection upon the goal of an absolutely grounded philosophy
itself.
It is precisely this ethos which demands, as a genuinely philosoph-
ical ethos, that a new philosophy cannot ground itself upon older
ones but instead, insofar as it cannot accept all previous philosophies
10 as genuine ones, it must begin anew with the will to establish the
ground for its work in the radicalism of ultimate grounding and to
not make a single step which does not correspond to this ethos, not a
single step which has not become the beginning for a philosophical
development, for that which, according to absolute method and
15 absolutely grounded method, has not been grounded consistently.
This radicalism has not been bequeathed by Descartes to his prede-
cessors, Kant also did not practice it, and because he did not enact
it, he has not created an abiding philosophy, indeed no pure and
genuine philosophy whatsoever. This critique would miss the point
20 had he, as ethical personality with a vocation, set for himself the
goal, as a called-upon representative of his time for this time itself,
to form for himself a universal worldview, a world-wisdom, which
would have been able to give him the right stance vis-à-vis God,
the world, his fellow human beings and had it been able to guide
25 him in a practical-ethical manner; then no objections could be made
against him. But Kant desired philosophy as rigorous science, he
believed himself to be a representative of this completely different
philosophy, which grounds all theoretical position-taking and, in
further consequence, its axiological and practical position-taking
30 in absolute truth. He was directed—just as we, who want to keep
alive and honor the spirit of the Platonic tradition—not towards
an extra-scientific wisdom but at science. | And it was precisely in VII, 375/376
this respect that he failed. This is also shown in that he aimed one-
sidedly at a transcendental discussion of objective cognition, of
35 world-cognition, and did not see that every epistemology has to be
universal in a higher sense, that it must encompass every cognition
which is again also immanent, that it, hence, must be related back
upon itself.
 440 supplemental texts · 4

Hence, this [critique] goes even further than the reproach that
Dilthey has rightfully brought forth against him, that his critique of
reason does not attempt a critique of historical reason, no critique
of cognition whatsoever in the human sciences and has not even
5 seen it in its necessity. In the meaning of philosophy lies not only a
universality in the transcendental investigation of all possible tran-
scendental problems of cognition, that is, according to all possible
transcendent scientific problems, but a radicalism, which, in going
back from such cognition to a cognizing of this cognition in the
10 sphere of immanence, goes back even one further step and must
make this cognizing itself a theme, this cognizing-as-epistemologist,
and thus must make, in general, the cognizing of pure conscious-
ness and of the conscious I into a theme. An absolute science of
pure consciousness, which encapsulates in itself thematically all
15 iterations, in which consciousness elevates itself in reflection to a
consciousness of a higher level and hence generates a reflective
intentionality, enacts itself in cognitions; cognitions, which itself are
of the type of consciousness of the higher level, and this, too, belongs
to the encompassing problem of cognition. Just as the type of itera-
20 tion, in which mathematical operations and concept-formations can
effect themselves in infinitum, does not limit mathematical cogni-
tion, but instead implies insights which reach beyond all iteration
and its infinity; in the same manner must it be possible to control
the iterations of consciousness and gain insights which govern the
25 principles of all immanent cognition and its possible reflective lev-
els. Epistemology is necessarily related back upon itself, and the
seeming circularity of this being-related-back must come to a reso-
lution through insights into laws, from whence it becomes entirely
comprehensible, from whence arises precisely the insight, that all
30 iterations in consciousness obey them.
In [Kant’s] aftermath, attempts to move these problems forward
in the direction of a radical philosophy are not lacking, especially
attempts at a critical transformation of the Kantian philosophy and
in the direction of its radicalization. Maimon, Reinhold and Fichte,
35 as is known, are to be mentioned here; but what is also known is
their hastiness and their reverting back to immanent mythologies
or violent constructions of immanent teleologies, from which no
positive gain could be made.
 a critique of the regressive method 441

An immanent philosophy must be absolutely “clear and distinct,”

it must be absolutely transparent, and rely on absolute givennesses
in all steps. Everything that is utilized [for such a philosophy] must
be demonstrated, must be made visible as absolutely given.
 5

Meditation on the Idea of an Individual Life and a

Communal Life in Absolute Self-Responsibility 1 VIII, 193

If we take cognizing in its fullest extension, in which it includes

5 reason and unreason, what is non-intuited and intuited and so on, it
encompasses the entire sphere of judgment, the predicative as well
as the pre-predicative, any type of I-acts of believing that something
be thus and so, and all modalities of belief. Despite the manifold of
the special cases of cognizing or judging in the broadest sense, there
10 are still plenty of other genuses of I-acts left, thus, any form of loving
and hating, pleasure or displeasure, wishing, desiring, willing. On the
other hand, all these I-functions do not lie alongside each other, but
interpenetrate one another. Through each cognizing judging goes a
tendency of striving and willing, yes even a valuing, insofar as the
15 one who is practically directed at truth takes truth in a positively
valuing manner and therefore as telos of his will. On the other hand I

11924. As the editor remarks, this text was written in close connection with lecture
thirty (above, pp. 221–230). The beginning of the present text, until p. 441, l. 4, which
partly overlaps with the lecture (cf. above, p. 227, l. 1–p. 229, l. 16), seems to have
been a summary of Landgrebe’s in his typescript and replaces the following text
in Husserl’s original manuscript—Trans.: “The introductory remark, which I had
completed recently, would have required an expansion. If my remark connected
philosophy as a universal science to all types of reason, thus also to all norms of a
possible active life, then the idea is at hand that the idea of philosophy as science—
absolute and universal science—is the function of a philosophy in the broader sense:
that of a human life which absolutely justifies itself; it would be necessary, accordingly,
to sketch this idea and to unfold it and to show that the all-sided scientific unfolding
of this idea as a practical purposive idea necessarily belongs to the possibility of a
community that is rational in the highest sense and that philosophy, in the fullest
consequence of the scientific unfolding of this idea, lies in the traditional sense of
absolute universal science itself. Philosophy as science is not one of humanity’s
theoretical dalliances [Liebhaberei], but a necessary element and a means of its path
towards freedom of reason. This path must, however—if a true rational humanity is
to be possible—have the shape of a becoming that determines itself freely and as
such precisely that of a science from absolute freedom.”
 meditation on the idea of an individual life 443

can, for instance, pass over from an act of purely valuing pleasedness
into a judging attitude, in which I predicate what is “pleasing” in the
object, a predicate which is pre-predicative and which has its origin
in the hearta prior to being grasped in an experience; likewise other
5 predicates, such as those | of good and evil, of the beneficial and VIII, 193/194
the purposive or harmful, have their origin in the willing connected
to the valuing heart. Things are the same when we look around
the different realms of culture; culture encompasses formations of
praxis, which are, as such, apprehended in comprehension through
10 a empathic understandingb of the respective acts of the heart and
the will. And what has been grasped thusly can become the object
of an experiential grasping and predicative determination and even
of a scientific problematic.
In this manner, the universality comes clearly to the fore, by
15 means of which the realm of cognition encompasses all types of
achievements stemming from the subjectivity of the heart and the
will, and to be sure, correlatively, a similar encompassment through
which the valuing heart and the will in striving and acting reach
across the entire subjectivity and all of its intentional functions. This
20 means for science, however, that in it, as the objectivation of cogniz-
ing reason, also all valuing and practical reason mirrors itself and
also objectivates itself; or that in the cognitive formations of theoret-
ical truth all other truth, hence every truth with respect to values and
praxis, expresses itself in predicative forms, determines itself and
25 also takes on cognitive forms of reasoning. It is the heart that values
purely within itself, and it is the active will that forms, purely within
itself or as itself, the beautiful work. The truth, the unity of the value
and then of the work express1 themselves originally naively again in
the heart, in pure satisfaction. But ultimately the genuineness of this
30 truth of valuing takes responsibility in cognizing, which predicates
in the judging attitude and its logical forms concerning value and
non-value and which relates the contingently experienced value-
intuition comprehensively back to generally intuited value norms
and gains thereby a higher responsibility, as responsibility of cogni-

a Gemüt b Nachverstehen.

1 Reading bekunden instead of bekundet—Trans.

 444 supplemental texts · 5

tion. The highest and ultimate responsibility, however, arises in the

cognition in the transcendental attitude concerning the ultimately
constitutive achievements of the heart and the will.
Thus, we may also call this transcendental philosophy, at which
5 we aim, a theory of cognition |. But what it sets as its task is nothing VIII, 194/195
less than a limited doctrine which sketches “formal”-general clar-
ifications of the possibility of the complete and legitimate meaning
of all cognition as such (and especially of all scientific cognition).
To be sure, such a formal epistemology belongs to the intention
10 of a transcendental philosophy as well, as it becomes an inner
necessity stemming from our historical setting and our “absolute
situation.” But above and beyond that it wants to be a universal
theory, which bears within itself as universal science all cognition
as such, and which not only encompasses them in the way of the
15 something, the empty form, which is a part of all pure general con-
cepts and which encompasses in logical-mathematical generality
the infinities of individualities remaining indeterminate. A universal
philosophy will, thus, be both a theory of all theories as theories
in forma, of all sciences as sciences, of all cognitions as cognitions
20 (of all truths as truths)—in short, an absolute formal theory of cog-
nition and of science; as well as a universal theory, which develops
all special theories in themselves substantially and systematically,
precisely as a universal (total) and absolute science itself. But the
latter presupposes and includes eo ipso the former; it includes it
25 because even a formal theory of possible theory is itself a the-
ory.
But in this process, the idea of responsibility for this universal
science takes on a heightened meaning. For if all other theories,
[theories] of which individual disciplines whatsoever, receive their
30 ultimate and complete justification in [this universal science], then
it is itself not in the happy position, as they, to have above it yet
another instance to which it could address itself for this purpose; but
as the theory of all theories it is referred and related back to itself;
everything it establishes must afterwards find its justification from
35 out of itself, and thus it finds itself indeed in a circle, but an unavoid-
able one and lying in the nature of its matter—a circle, according
to which | it has responsibility not only for all other disciplines but VIII, 195/196
above all self-responsibility in the most radical and absolute sense.
 meditation on the idea of an individual life 445

Such a universal philosophy, however, is not a product of labor

on the part of an individual philosopher lying in the finite, unless we
attributed to him omniscience as a possible subjective goal of his
development, [omniscience] whose correlate would indeed be phi-
5 losophy in completion. In like manner, philosophy is not a product
of a community of philosophizing individuals lying in the finite, as it
can also, as a community, never achieve omniscience, since it is clear
that science, as a communal product and communal possession, is at
the same time a communal possession in that sense—and this holds
10 for every conceivable developmental form in time—that every sin-
gle scientist must be able to realize in himself the total acquisition
of science as intuitable total truth.
Hence, omniscience is a goal lying in infinity, and we accordingly
have to distinguish two things: on the one hand the absolute idea
15 of a philosopher or a community of philosophers as omniscient,
and correlatively the absolute idea of philosophy, a universal unity
of all knowledge, as the telos, as the absolute purposive idea guid-
ing every philosopher and every community of philosophers, as an
absolute, universal idea, at which all realizations are directed in
20 their striving; on the other hand, in accordance with this, the idea of
a progressus, that is, in its manner of an absolute progressus, of the
absolute and pure progressus, or rather, once again, a correlation of
progressuses: on the one hand, that of an ascending development
in the ever more perfect, ever further-reaching realization of an
25 absolute and universal science, and on the other hand that of the
parallel development of the philosophical subjectivity, which devel-
ops, in a consistent ascent, to an absolutely knowing subjectivity,
to a truly philosophical one in ever further expansion and in ever
greater perfection.
30 On the side of the theoretical processes and contents we have,
thus, the progressus of philosophical culture or philosophical sci-
ence, not, however, as an historical factum, but as a “genuine philos-
ophy,” which develops as an ideal philosophy in infinitum towards
the absolute | purposive idea of a total science and total truth, VIII, 196/197
35 directed at this absolute telos. It is the becoming universal science,
constantly standing under the idea of absolute justification and uni-
versal truth from such justification, consciously guided by this idea
and concurrently by the will to assign absolute perfection to the
 446 supplemental texts · 5

respective formation in the process of becoming at every step and

in every phase, in which it realizes or strives to realize this absolute
perfection of that very step, of that phase and of that becoming.
If we now recall what was said at the outset about that universal-
5 ity with which philosophy encompasses all types of achievements
on the part of subjectivity, then it is clear that this idea of absolute
self-responsibility—a responsibility for full and absolute truth—to
which the philosophizing subject is beholden, must have a deeper
meaning. If we consider that every type of human acting, willing
10 and feeling can become a scientific object, of sciences, which the-
matize them theoretically, and if we further consider that every
theoretical cognition can then take on a normative turn, accord-
ing to which it becomes a rule for a possible praxis and so on,
then we understand that philosophy—as universal science called
15 upon to provide the primal fount from which all sciences derive
their ultimate justification—we understand that such a philosophy
cannot be a theoretical dalliance of humankind, that, rather, a philo-
sophical life must be conceived as a life in general from absolute
self-responsibility: the individual personal subject, as a subject of
20 personal life, truly wills to decide freely in all of its life, in all of its
praxis, in a manner, that is, that it can all times take responsibility
for the rightfulness of its decision before itself.
But we are led even further. The individual subject is a member
of a community; and accordingly we have to distinguish between
25 the self-responsibility of the individual and self-responsibility of the
community. The community, however, can only take responsibility
for itself in the individual personal subject. The self-responsibility
of the individual, who knows himself to be a member and func-
tionary of the community, encompasses also the responsibility for
30 this type | of practical life and thus includes a responsibility for the VIII, 197/198
community itself. I can take over or reject a social function and
I can fulfill it in different manners, I am responsible for this. On
the other hand, just as the community is not a mere collection of
individuals existing externally to and alongside one another, but
35 a synthesis of the individuals through interpersonal intentionality,
[which is] a unity instituted through the social living-and-effecting-
for-and-in-one-another; accordingly, self-responsibility, the will to
self-responsibility, rational reflection on the meaning and the possi-
 meditation on the idea of an individual life 447

ble paths of such self-responsibility for a community is not a mere

sum of the self-responsibilities taking place in the individual persons
and so on, but again a synthesis, which precisely intertwines the indi-
vidual self-responsibilities and establishes an inner unity between
5 them. What arises then is a horizon for possible personal effects
and reciprocal effects, for the institution or preservation of real
or possible social networks, of effective networks, through which
the personalities of a higher order can arise. My self-responsibility
extends to all others (and possibly into their self-responsibilities),
10 with which I work together, or which I effect or wish to effect, and
vice versa. Everybody is co-responsible for everybody else and for
everybody’s decisions and actions, albeit in different measure: to
the extent that I could ever effect him, now or earlier, him or, in the
social plural, a plurality or totality, to this extent I can and must take
15 responsibility. On the other hand, in this real and possible nexus it
belongs to my self-responsibility that I make the other responsible,
that I possibly turn against him and against the violations that he
commits against the demand of his self-responsibility or possible
self-responsibility. And once I have seen the necessity within myself
20 to enact self-responsibility and to choose for myself a life of uni-
versal and absolute self-responsibility and to sketch the normative
idea for it, then I can and will see what would be the best for me
and for everyone and that the demand of such a philosophical life
stemming from myself to everyone and from everyone | to myself is VIII, 198/199
25 to be posed; also, that I must attempt to enlist everybody for this
idea and make everybody take responsibility for it, that he decide
for such a life and live accordingly.
The question as to how—ideally—a plurality and possibly a total-
ity of persons, which stand in a possible relation of communication
30 or are already connected via personal relations to communities,
can lead such a life for which they can absolutely take responsi-
bility, leads to the question whether such a communalized life is
conceivable without a community of wills directed at such a life
from absolute responsibility; moreover, whether such a life is pos-
35 sible without conceiving its idea scientifically and cognitively, and
thereby a normative science of it (an ethics); further [this leads to]
the question as to the possibilities and necessities of the origin of
this idea and such a science, the origin in the individual persons and
 448 supplemental texts · 5

of the development towards a purposive idea of the community

itself as community. One would have to investigate the necessary
developmental stages towards this idea, at first that of the pre-
rational life of the individual and of the communities that form
5 pre-rationally, and the first pre-scientific motives that bring into
view this idea: the development of exemplars, exemplary individual
acts and personalities, which then find imitation and later true fol-
lowing. By apprehending their doing through cognition, something
general becomes visible in them; at first individual norms arise—as
10 generalities of ought—normative rules and ultimately laws. They
become established as general knowledge and at the same time as
laws of willing (generalities of willing, taken up into the willing itself
as general will1). Then later knowledge departs from the historically
given factum, no longer limited to raising this factum to the level of
15 the general, and seeks to carry out its task in free activity. The will
to knowledge strives to grasp pure possibilities and to understand
the pure law that governs them. To carry this out systematically and
universally is the task of a formal and universal doctrine of norms,
of a formal “ethics.” It deals with the idea of personal pluralities as
20 such, | standing in possible reciprocal understanding, every ⟨individ- VIII, 199/200
ual person⟩ related, as person, to its surroundings and all together
to the same world, with the basic functions of personality, the basic
forms of personal activity and personal achievements. Starting from
the formal generalities in the highest sense, it arrives at the special-
25 ties that are included therein, that is, included as formal-constructive
ones. It proceeds from the possible worlds as such to the possible
essential forms of communities, of communal formations, cultural
systems, and then further to the possible sciences, arts, political for-
mations, and so on. It distinguishes the rational forms of “genuine”
30 sciences, arts, and so on [from its non-genuine forms].
The highest axiological form of a community, or that to be cog-
nized as having the highest value in absolute rational cognition,
would be a community which bore in itself this rational cognition
itself, a community which would carry out this absolute valuing
35 in itself, thus, which would be conscious of its absolute value and

1 Reading allgemeinen instead of allgemeine—Trans.

 meditation on the idea of an individual life 449

which would be absolutely valuable, stemming from the will to

be of absolute worth. This is an idea. But if it belongs to the idea
of an absolutely valuable community that it cannot be realized a
priori as static, but that it can only become more valuable into infin-
5 ity, or rather, if two ideas belong together here which are a priori
related to one another: the pole-idea of absolutely realized value
lying in infinity—the value of a community which constantly acts
as thoroughly and absolutely rational—and the idea of an infinite
progressus of perfection towards this idea, then one can see that both
10 of these correlative ideas would have to be realized in a rational
community of the highest developmental form, of a community, that
is, which, while not living absolutely rationally, has, however, the
absolutely best possible developmental form towards this absolute
static idea.
15 The most perfect form (we can also say) of a communal life
that is, in its essence, afflicted with imperfections, is that of a con-
sistent development towards the pole-idea of absolute perfection,
and then—this belongs to the perfection in development itself—the
absolute idea and the idea of the consistent progressus in this com-
20 munity belonging to it | must be the consciously guiding purposive VIII, 200/201
idea. It is then further to be understood that the condition of the
possibility of such a progressus is firstly the development of a pro-
gressus towards a universal science, which is coordinated with this
idea.Taken in full, this science, since we have to take this community
25 concretely with its intentional surrounding, would be philosophy,
universal and absolute science; and the infinite progressus, in which
this science is placed towards the absolute final idea of omniscience
and absolute justification, would be correlative to and run alongside
the infinite progressus of humanity towards the final idea of a life of
30 absolute perfection, in which there is no more room for error, sin,
and so on, [a life] in which the will follows no longer any other goals
than that which is understood as good in absolute evidence and in
which this insight is enacted for every possible purpose. For every
genuine scientific cognition is at the same time practically norma-
35 tive, already for the reason that every scientific cognition, as a truth
exposed once and for all, henceforth imposes norms on all possible
cognitive activitites, which are correlated to this truth by realizing or
pursuing it. The specific normative sciences, here the formal-eidetic
 450 supplemental texts · 5

ones, have a special function in this regard. In any case, cognizing

reason is the function of practical reason, the intellect is the servant
of the will. But the servant enacts within himself functions of the
will, directed at forms of cognition themselves, which are, precisely,
5 the necessary means to guide the will everywhere and to show it
the right purposes and paths. The will to cognize is presupposed for
all other willing, if this willing is to possess the highest value.
Here, however, cognition and the universal philosophical science
delineate the absolute eidetic and empirical boundaries, which the
10 will, as rational will, has to recognize and that delineate for it the
manifold possibilities of a rational freedom. Science does not just
calculate, let alone once and for all, what the subject of willing has
to do in each case, as if the will merely | had to utter its realizing VIII, 201/202
“yes” to the cognitive result that was unambiguously and firmly
15 calculated before. Essentially, leeways of non-comprehension, inde-
terminateness, danger, error, sin, and so on, always remain. The
infinite progressus of cognition is a progressus of a narrowing of
boundaries and of dangers, but it is an endless progressus, and into
infinity danger, sin, and so on, remain.
 6

Reflection as Activity. On the

Phenomenology of Reflection Upon the
Goal of a Universal Science (ca. 1924) VIII, 203

5 ⟨I⟩

As a philosopher I reflect before I act, just as any other reflective

rational human being. Just as I have, in general, only awoken as a
genuine rational human being the moment I oversee my entire life
as an open horizon of my entire possible future activities and my
10 past life as the motivational soil of my possible future as a whole,
and evaluate both practically-rationally: I am likewise only awake
as a genuine philosopher once I carry out this overview and prac-
tical evaluation for my cognitive life as a life in purely theoretical
interest. This life, however, is related from the very beginning to the
15 others living alongside me. Practical life as such is acting effectively
besides others, with others, in recognition of others and thereby it
is the achievement of something that is not isolated in the world
practically forming itself, but something that creates, in conjunc-
tion and intertwinement with other achievements, the communal
20 surrounding, which continues to shape itself. The acquisitions are
in part private possessions, partly communal acquisitions. Accord-
ingly, theoretical life is a branch of the general practical life, whose
practical field is cognition, and, on a higher level, the unity of a
theory, at highest the unity of a universal theory. Just as reflection is
25 required for the possibility of a rational life as such, it is analogously,
required for that of a philosophical life of cognition that theoreti-
cal life reverts back to itself from its first naiveté of research that
pursues the respective cognitive interests straightforwardly |, in free VIII, 203/204
reflections; [it is likewise required] that this naive process of cogni-
30 tion is inhibited and a new life is staged, in which the results of free
cognition function as formal norms for a new and now truly rational
cognitive praxis, which has become conscious of its principal right.
 452 supplemental texts · 6

Quotidian practical life—the life excepting science and its ratio—

pursues “mundane” purposes, finite, temporally limited ones. They
are posed in the course of life and they are attained in experience;
this suffices for the practical continuing validity, it suffices that they
5 are factually not affected through a modification into appearance
(due to the contradiction with persistent experiences and the entire
harmony of experience). Once achieved in consciousness, they are
often enough dropped, they lose their interest.And even where they
continue to hold valid practically, as achieved possession, the unbro-
10 ken conviction and the natural testing of this possession suffices for
him who possesses them.
But the scientist knows himself as a member in a continuous,
endlessly living community, his product is for that reason not merely
his property or of that of contingently co-interested scientists. It
15 is a truth that is to continue to hold valid in the recognition and
insight of all future scientists—for all eternity. The life’s vocation of
a scientist serves the production of “eternal” values, which are to
withstand every possible critique on the part of future generations.
Every future ⟨scientist⟩ is equally interested in the genuineness of
20 truth, which lies in its ever identical, original and necessary attain-
ability. It is, for him, not only an acquired possession, but a step
on the way to the attainment of new truths, and its ungenuineness
would render all of its offspring bastards.
Here it would be foolish to acquiesce with simple evidence and
25 to trust that future evidence will always again confirm ⟨the exist-
ing one⟩. For the infinity of the sphere of truth and the manifold
relations of inference, which make what is cognized later depen-
dent upon earlier ones, bears the danger that not only an individual
truth be mistaken, but that the entire systems of truth, built up by
30 generations, collapse.
What is essential, thus, in this grounding [of science] lies in | VIII, 204/205
that we are dealing in science with supra-temporal goods and
supra-individual ones, hereby especially those that are not accu-
mulated in the manner of a monetary treasure individually and
35 independently of one another and are bequeathed in this way as a
collection—where one individual counterfeit one does not cancel
out the genuineness of the others—but instead we are dealing here
with a totality which is in the state of becoming into infinity, a “sys-
 reflection as activity 453

tem” of truth, where an order of lower and higher levels obtains

and where every truth is a foundation for new truths: but only if it
is genuine truth.
Such motives, hence, had to lead to the greatest self-responsibil-
5 ity, to the most earnest critique. But to a logic? For the Greeks at
the time of Sophism such motives could not at all be guiding. What
comes earlier are the beginnings of the art of land-measuring, the
art of measuring in general, and the art of calculation; at the same
time the beginnings of philosophical cosmology. One had not yet
10 thought of a science for eternity and for humanity, for generations
of researchers into all future.
If we today consider sciences that are at work and in living devel-
opment, we can very well doubt that a logic and methodology for
the enablement of rigorous science is necessary, whether it is to
15 be raised, through an improved logic, to the higher level of scien-
tificity. Thus, which motives can determine us, and which ones had
to determine the historical beginnings? And which motivation is
predelineated “in itself” through the essence of a science that is at
first formally delineated?

20 ⟨II⟩

In general, where human beings pursue practical purposes, one

has to distinguish practical reflection and its result form the execut-
ing activities and their result, the achieved work. We can also say,
the practical reflection is an inner action and yields, if successful, an
25 inner formation of work,a as the mental plan, the inner sketch for
what is to be realized in external acting |. Inwardly a “thoughtful” VIII, 205/206
practical anticipation, a pre-intent of the path of the external action
and its end—what is aimed at, say, the work—is formed, and that
is itself, as I said, an action and an achievement which is not sep-
30 arated, in the “interiority” of its ideal being, from the being of the
“realizing” action and its work, which is, to be sure, not necessary
and does not always ensue.

a Werkgebilde
 454 supplemental texts · 6

But what about cases where the action is from the beginning
aimed at “spiritual” goals? Such goals will have their objective (and
thereby intersubjectively graspable) character in the style of the
achievements of objective culture. But they are to be regarded con-
5 cerning their ideal meaning and being, purely in their external shape,
and ⟨are⟩ in this ideality “the same,” regardless of how they have
taken on a sensibly objectified externality or whether they have
taken on such a shape at all. The artwork could—this is certainly
only one, but at any rate also a practical, possibility—be fully formed
10 by the artist purely internally, without having taken on “reality” in
external form at the same time, without having “really” been carried
out externally. But already this manner of speaking indicates that
it belongs to the normal meaning of such a spiritual work from
the very beginning to be sensibly-objectively shaped, thus it also
15 belongs to what one aims at from the very start in effecting action—
it is to be, as artwork, an object in the world, and not merely a
subjectively construed one, a mere thought of a work, hence at best
an archetype, a plan for the work—while indeed an intent would
be possible, in which one would have aimed exclusively at the pure
20 inner forming of the meaningful image for itself, precisely the one
which makes up the spiritual meaning of the sensibly embodied
work.
What, now, about the distinction between reflective doing, inner
planning and plotting, and external realization in the sphere of
25 spiritual works?
Here we would have to say at the outset: In a certain sense every
work and the corresponding action are something spiritual—only
through their spiritual meaning or their significance [are they] action
and work, and hence what is conceived in inner reflection enters,
30 in the external execution, into the latter and | its action (more pre- VIII, 206/207
cisely: the practical preconception, the sketch, comes to be, in this
synthesis, a fulfilling, realizing identification with the external action
and the work). But in the case of spiritual works in the specific
sense, the sensible externality does not belong, in its individuality, to
35 the work—as a spiritual work, as this unique artwork. The unique-
ness is not, as in the case of a hammer, at the same time that of
the physical-thingly being. A literary work, a symphony, and upon
closer inspection also a portrait do not have their identity rooted in
 reflection as activity 455

the physical identity of the audible word-sounds, the musical tones

and their physical uniqueness, and so on.
As an aside, spiritual things, “cultural objects,” can be charac-
terized, concerning the relations of reflective achievement in the
5 pre-sketch and in its realization, just as all other works of sensible
praxis. The spiritual one, too, is not distinguished from the latter
and freed from its physical individuality, as long as one has not
taken measures to multiply it, which renders the factical, individual
creation a mere exemplar, besides others of the same work.
10 But we have thus far not plainly drawn out the main difference
between the realm of actions and deeds or works, which comes into
consideration especially for the special case of “spiritual” works,
the works of ideas.
If I conceive the “idea,” the complete plan how this soil here is
15 to be tilled, this does not yet “benefit” me in any way, I thereby do
not harvest any fruit of the soil. Things would already be different
if I sketched in general the idea of the best possible tilling of the
soil (in our climate, considering the general nature of the soil in this
landscape, and so on), as something by which I can or want to benefit
20 the farmers here by mitigating their work of thought. This could be
an individual purposive idea or a general one, related, however, to
an empirical circumference. Also many others in this community
could be interested in this, and hence the linguistic embodiment
makes the internally construed purposive idea (construed with the
25 respective manners of realizing it) “objective,” as something in our
surroundings to which everybody has access. | VIII, 207/208
An idea can also, however, be an end in itself,1 a value in itself,
I construct it for the sake of its “beauty” and realize it in exter-
nal embodiment in order to create for myself, with the help of this
30 realization, a sort of possession of the same which facilitates my
going-back-to-it in order to enjoy it once again in its original self-
being. The idea itself is the value here (the phantasy would be equal
to the “reality” if it were steady and lively enough—if only I as
an individual would be at stake); which is why “reproductions,”

1 Although Selbstzweck is usually translated as “end in itself,” it is important to

note, in this passage, how Husserl uses the term Selbst- in different combinations,
e.g., Selbstwert (worth in itself), Selbstverantwortung (self-responsibility).—Trans.
 456 supplemental texts · 6

if they are truly indistinguishable, insofar as they recall the idea

identically, take no preference before one another, and not even
the original ⟨has a preference before them⟩, were it not the case
that other reasons would play a role here as well. If I created a
5 sketch in inner doing and without any external embodiment, then
this would already be the work itself, if it were indeed an internal
perfect sketch and completely identifiable, habitually repeatable.*
Only because this perfection is not to be attained in general and,
on the other hand, because an artwork is to become public prop-
10 erty† and for that reason requires externality, the externalization
has to be taken up into the intention and into the work itself. The
individual real embodiment is a means in order to make accessible
to all fellow humans the spiritual work, the actual cultural work.
Only then is it objective for everybody and for myself, fixated, at all
15 times accessible, a possession.
The moment, however, other purposes join in with the work, the
moment it is there for something else, for the sake of realizing its
value in subjects originaliter, it is no longer a purely spiritual work
but an object of utility. Yet we have two cases where its peculiar
20 meaning as a spiritual work necessarily comes into question for the
effect of this utility and where it does not (the artwork in the house
of the snob, which in reality does not function as an artwork at all,
but only as “the famous work of the famous R.,” which is miles apart
from the snob society’s comprehension).
25 The creative achievement of the genuine artist, of the creator
of a spiritual formation of worth in and of itself, lies, hence |, in the VIII, 208/209
inwardly reflective achievement that inwardly fulfills itself, and all
real externality is irrelevant and only a means lying external to the
value itself for the sake of objective representation, thus a form of
30 utility.
But now we discern a peculiarity, a unique peculiarity, in the
spiritual sphere of science, in the realm of the value genus “scientific
truth.” All values of this type unite themselves to the unity of a
universal value that is to be continually created and produced, and

* This is not the case when I, as is usual, want to create an objective work.
† Indeed, it always is supposed to become it, this is its destiny.
 reflection as activity 457

they only are, in general, values in this infinite nexus; hence at all
times relative. The work of every science is something infinite, and
all these infinities belong to an all-encompassing science, universal
science.
5 In science, as in every spiritual achievement aimed at something
ideally valuable in itself, the reflection beginning with a relatively
unclear, vague and distant idea and further via goals and paths leads
to what is intended in the mode “it itself.” The clarification, the
purely spiritual phantasy formation in the sense of the fulfillment
10 of the aiming intention creates, in a temporal order, value products,
and that is, as intermediary products, belonging to the ultimately
intended value, be it as a preliminary stage (a draft), which is already
of the type of value of the goal, be it as a piece of the final work, as
building it itself up. In science, the expository and clarifying activity
15 leads to ever new spiritual end formations, for instance, in the deduc-
tive science to axioms, conclusions (the nexus of analytic premise
and conclusion), proofs. But each of these ends is only a relative end,
just as its value is only a relative value, which enters, in progression,
into the higher value, is included in it, sublated in it, and is not lost,
20 but yet remains merely a relative value. The creative activity fulfills
itself—and in this fulfillment it necessarily aims further, through its
goal and beyond, into infinity. The creative deed of the individual
researcher never fulfills itself in something singular and only has
meaning in that the individual knows himself as a functionary and
25 as a member of a generation of researchers reproducing itself into
infinity, whose correlate—as infinite theory—is science.
If, in order to enable science as such, | a general reflection VIII, 209/210
is required (as becomes clear), what science “as such” actually
demands as a formal-general idea, then the internal work of this
30 reflection is the construction—in making explicit and fulfilling
clarification—of the formal-general idea of “science” in general
and from there necessarily of the idea of a universal science as
such—and also this result itself belongs, as a basic element, to the
science which is to be carried out. Here we have the peculiarity that
35 in a certain sense this idea of a possible universal science, of a phi-
losophy as such as the preliminary sketch of this philosophy itself to
be carried out comes into relief—as a preliminary sketch regarding
the universal form according to which such a universal science is
 458 supplemental texts · 6

to be carried out; but [it is also peculiar] that, on the other hand,
this spiritual sketch itself belongs to the system and to the universal
theory of philosophy itself. Matters are similar to making drafts of a
map in geography, where the first geographical achievement strives
5 to be a formal grid for the special work that is to ensue, the form
to be filled out subsequently, which is, however, already part of this
science itself.
Once this empty idea of a universal science comes into view
or once the question as to its possibility and the manner of its
10 realization is raised, then what is required is a universal reflection
concerning the goal and the paths to be pursued, a reflection, which
does not aim to be, and in a certain also is not, the executing activity
itself. For rational reflection, which is not straightforward critique of
someone who is finished [with this reflection], but merely a reflec-
15 tion as to how one could have acted and how goals and paths would
have had to be construed, allows for norms of “reason” to be expli-
cated, norms, which, depending on the goals in question, can be
more general or more concrete, as the case may be. Here, norms are
practical truths—true goals, true paths. Accordingly, one will also
20 have to distinguish a general reflection upon the “possibility” of this
universal science, that is, upon the general form of its truth, upon
the general essential conditions of its genuineness, from the science
itself following these norms.
But here one will have to emphasize that this distinction only has
25 the meaning of a distinction between first science, which explicates
the norms in reflection, in | which the idea that has become distinct VIII, 210/211
and clear lays itself out in its essential parts, and the ensuing order
of sciences which stand under these norms and which have become
formed according to this order. Insofar as both are inseparable, the
30 work of reflection is not to be viewed as something prior to the
universal science, as something external to it, but as its beginning
and grounding element.
Thus it becomes clear from the outset that a universal science
must have as its necessary beginning a reflection, whose goal is the
35 doctrine of the norms for such a science, hence this doctrine is itself
a science of its possible truth and genuineness according to its basic
essential conditions.
 7

Path Into Transcendental Phenomenology As

Absolute and Universal Ontology Via the Positive
Sciences and Positive First Philosophy (1923)1

5 The basic concept of science and the relativities and one-

sidednesses of the sciences and of the ontologies. The overcoming of
relativism through the transcendental-phenomenological universal
science.

Scientific Propositions.
10 We understand, as mathematicians, the method of geometrical
assertions, we have evidence, and when we hear something geo-
metrical, we place ourselves in the geometrical attitude required,
enact the respective normal motivations that are presupposed for
the evidence. How is it possible that the application of geometry
15 to physics has its difficulties? That one can argue whether physical

1 1923.
The path into transcendental phenomenology as absolute ontology, which over-
comes all relativities by starting out from positive ontologies and the universal
positive ontology (path of the lecture course of 1919/20).*
First question: How can one ground an ontology in positivity? All onta—all real
ones in the real world—are relative upon one another. There are ontologies under
the nexus of a universal ontology—as a universal a priori science of the world, of a
world as such.
The second item: An entity is an entity of cognition, all entities for us are some-
thing appearing, meant, authenticating themselves (and so on) in subjective modes:
relativity upon cognizing subjectivity.
Only a transcendental universal science discloses and makes thematic all rela-
tivities and [only in this all-science] an ontology as absolute ontology is possible,
encompassing the relative ontologies of the world.
Basic idea of these meditations: the guiding clue of my Freiburg investigations
and lectures.
* Husserl gave a lecture course in the winter semester of 1919/20, Einleitung in
die Philosophie [Introduction to Philosophy], which is now published in Hua.-Mat
IX.—Trans.
 460 supplemental texts · 7

space is the same as the geometrical (the | Euclidean), whether the VIII, 219/220
geometrical space is not a mere limit case, in relation to which phys-
ical space presents a mere approximation, but not in the sense in
which one construed geometrical purity as a limit case of empirical
5 formations and positions [in space]? What would be the question
in this case? Investigation into the geometrical “idealizing intu-
ition,” investigation into the possibilities obtaining here. If there
are different ones, they would have to express themselves in dif-
ferent axioms. The evidence of Euclidean axioms (or the complete
10 and concrete system of Euclidean-geometrical axioms) would then
be evidence for one of the possibilities. It could not exclude other
possibilities that were only incompossible as holding valid together
with the former, but on the other hand compossible in the sense
of typical possibilities within the genus (represented through an
15 absolutely necessary group of axioms). Here the question becomes,
which essential character space as such must have, as the form of
every possible intuitable nature (transcendental-aesthetically), which
is to exist in itself and is to confirm its identity; one asks whether
the “exact” characteristics of space, which the possibility of a pure
20 persistence of identity prescribes, encompass something general,
which can yet differentiate itself, in order for different types of
spaces to result within the pure and exact idea “space as such”
and “geometry as such.” But nature as such leads us, as a corre-
late, to perception and to the lived-body of perception as such;
25 nature and subjectivity is “intuitively” inseparable. Can we stop here
transcendental-aesthetically? Geometrical evidence is a branch of
evidence in the ontology of nature, we are related to possible nature
as such.
Everything in external perception is given—and can only be
30 given, essentially—in a relativism. Evidently given (namely, per-
ceived) are appearances, sensible things, in strata; visible thing,
tactual thing and so on. ⟨They are given⟩ in relation to the lived-body
of the experiencing agent, and this relation is part of the constitu-
tive meaning of the appearing objectivities, not of the meaning of
35 nature, but part of the fully constituted meaning of the world (of the
total constitutive meaning encapsulated in complete constitution).
⟨They | are objectivities⟩, which are only experiencable insofar as the VIII, 220/221
lived-body, as co-functioning, is co-present in the field of intuition;
 path into transcendental phenomenology 461

and every modification of the possibilities of experience co-modifies

the functioning lived-body as functioning.
In external perception we have a certain necessary structure of
meaning by virtue of which a direction of gaze or of apprehension,
5 that at the identically appearing object as object of adumbrating
appearances, is preferred. But the motivation—objectively speaking:
the objective conditionedness—also goes in a different direction,
towards the co-present and functioning lived-body, and in addition
towards functioning subjectivity as such. We have, thus, an intu-
10 itive correlation—albeit no longer purely intuitive to the senses—of
which the one member is always presupposed, with its system of
modifications, while the other is in the preferred view of appre-
hending experience, and this direction of viewing is preferred in
normal descriptive observations. What lies in the opposite direction,
15 is thereby presupposed in a certain normality and only comes into
the noticing view, when this normality of the “perceptual circum-
stances” and the respective typicality of the course of perception
is interrupted. Here we have to attain clarity with respect to all
correlations, all truth here is relative and relative in very different
20 ways. The lived-body is itself experienced as part of nature, since
the lived-body as functioning is related back upon itself. And what,
then, with all kinds of psychic anomalies? Schizophrenia, and so
on.
The evidence of external perception is self-giving of the experi-
25 enced, but experience is here not merely an anticipating co-grasping
beyond what is actually experienced, [it is] a necessary togetherness
of self-giving and anticipation. In this respect we have possibilities
of continual perception, which would bring what is anticipatorily
co-grasped to an anticipated self-grasping, at least if we take the
30 case of continual harmonious confirmation. But such a self-giving,
even if we construe it as continually confirming itself into infinity,
would still have a necessary milieu of motivational forces, which
would never enter into the circle of noticing intuition here, that
is, which do not belong to the | continual manifolds of exhibiting VIII, 221/222
35 presentations, never enter into the circle of the appearing sides of
the object.We have a circle of correlative appearances and functions
of the lived-body, of subjective kinaestheses, of localized sensible
fields and sense-data and so on, which determine and condition the
 462 supplemental texts · 7

continually changing objective meaning (the presented as such),

but which remain unseized and indeterminate.
The evidence of ordinary external experience is a one-sided
evidence, even if I may get to know the appearing thing in “all-
5 sidedness,” according to all its objectively-reala peculiarities—to be
sure, in the infinity of external experiences. But this infinity cannot
be controlled, it is unrecognizable as infinity, if I do not comprehend
the continua of external experience or the continually constituted
unities of sensible-intuitable characteristics in their motivational
10 relation to functioning subjectivity.
The relativity of the intuitive thing has a certain significance,
which by no means only means that what is intuited can only be
conceived as in this or that relation to other entities, as if it were
arbitrary for the thing to stand in such relations and if it were a
15 mere matter of my mere relating, to place it in the relation to this
or that. It may seem so to some (the naive human being and the
researcher of nature may sometimes speak in this manner), as if
the world could exist without experiencing human beings, without
experiencing functioning lived-bodies, without a seeing eye, a hear-
20 ing ear, and so on. But first it is to be made clear, concerning intuitive
nature, that the substrate of the judgments with respect to percep-
tion, the “sense-intuitive” thing, stands in necessary relations to the
respective functioning lived-body and functioning subjectivity as
such and that the intuitive thing as such can only exist in correlation
25 with other intuitive things that are not merely of the character of
a thing, not to mention the necessary nexuses ⟨existing⟩ between
intuitive things under the title “experiencable (inductive) causality.”
What belongs inseparably to the essence of an object (as existing | VIII, 222/223
possibly) according to its typicality, we also call, as what determines
30 it, its meaning,b what is contrary to it, is counter-sensical.c But its type
is not given prior, but must firstly be acquired intuitively, and this
type is predelineated, implicite, but not pregiven explicitly, through
self-giving intuition, through possible perception. The latter, how-
ever, must be transformed into “fully evident” intuition, in which lies
35 the system of complete meaning-giving, from which alone the “com-
plete essence,” the entire meaning of this type, generally that of the

a ding-realen b Sinn c widersinnig

 path into transcendental phenomenology 463

objective region, can be derived. For the object of nature this means:
we must derive from perception the concrete and full system of per-
ception, a system in which would lie the “fully” perceived thing, that
is, according to all essential directions, which belong inseparably to
5 the perceived as such.
Although thing is a region of its own, it is thereby not a com-
plete and independent one. The physical thing is no “substance,”
and likewise, physical nature is no concrete unity in the ultimate
sense. I must continue on. Next I must take the correlation of
10 nature and functioning subjectivity, I must consider nature and
lived-bodiliness, lived-bodiliness and psychic spirituality—all in
relation to one another; these relations are, precisely as essentially
correlative, co-determining of meaning. The universe of intuition,
as possible perception, must be viewed in totality and fixated in its
15 essential typicality, if I want to make completely comprehensible
the origin of all worldly truth, and at first truth of nature, or better:
the complete and genuine meaning, which tolerates no empty, yet
indeterminate or even unnoticed horizons.
Only from these primal sources* can I derive adequate con-
20 cepts and the respective axiomatic systems, which are necessary to
form the foundational concept of the a priori ontology. Of course
it becomes clear here that the a priori ontologies themselves | are VIII, 223/224
essentially related upon one another and are not mutually indepen-
dent, separable from each other. They all are one-sidednesses of
25 the a priori. It becomes clear that, the moment we strive for com-
plete evidence and firstly that completeness of possible experience
and possible eidetic intuition, which takes into consideration all
essential necessities that also concern any experienced object or
essence in focus, that we arrive at the universe of all intuitabilities as
30 such—and thereby at the universe of subjectivity as constituting. At
first we may begin to describe appearing objects as such and then
make explicit their essential properties and we may know nothing
of phenomenology—nothing of transcendental subjectivity and its
constitutive functions. But pursuing the essential dependencies, we

* Primal sources: Pure and rigorous scientific cognition presupposes the construc-
tion of a complete possible experience—complete in the sense that it gives voice to
all horizons.
 464 supplemental texts · 7

delve into ever-deeper intuitive nexuses—and ultimately, unavoid-

ably, we arrive at the total nexus of subjectivity as transcendental.
There can be no independent sciences. All truth is relative—all being
is relative—all perceptions and experiences already harbor these
5 relativities. What is not already connected synthetically in intuition,
what does not already lie in it intentionally and spreads out in syn-
theses of fulfillment, logos cannot bring to concepts. No science
can have fully evident foundations; only phenomenology can pro-
vide them for itself and can bring forth rigorous science—and truly,
10 fully satisfactory science—precisely by grounding it in the universal
nexus of the total science, related to the totality of ultimate being,
hence related to absolute subjectivity, as the primal unity, in which
all real and possible experience, self-giving of any possible type
forms itself according to subjective essential laws and ⟨in which⟩
15 thereby every possible objective being constitutes itself according
to essential laws.* | VIII, 224/225

* The only thing missing here is the discussion of the difference between the rel-
ative natural a priori, which is always “relative,” and of the formal, “absolute” a
priori. ⟨In other words⟩, what is missing to complete this felicitous exposition is the
following fundamental discussion:
The starting point was the ontology of nature, natural mathematics, connected
to the essential relativity of the object of experience (of the object of perception), in
relation to normal lived-bodiliness and normal subjectivity as such. This relativism
must become completely clear in all directions and must be mastered conceptually;
the ontological a priori has, then, its levels and correlations that must be scientifically
fixated in all directions.
On the other hand, we do have an empty formal a priori, formal objectivities and
higher-level theoretical formations. These, too, are correlates, namely to transcenden-
tal constituting subjectivity. But here matters are indeed different than concerning a
geometrical, a natural-ontological (and so on) a priori; what is missing here, on the
ontological side, are the peculiarities and correlations that co-determine meaning,
what remains is only the general constitutive correlation. Hence, in a certain sense
an arithmetical proposition is an apodictically valid and irrelative truth-in-itself.
Hence this must be clarified in all directions and only then are the most general
considerations given above purely grounded.
(But this is taken into consideration in my lectures on the theory of science—
as immature as they may have been at the time—and in the Introduction lecture of
1919/1920 [cf. footnote 1, p. 459, above] through the fact that I presented the analytic
first and later clarified its empty-formal meaning together with the idea of a formal
science of mere consequence of judgment.)
 path into transcendental phenomenology 465

Every attempt to break through to complete evidence leads into tran-

scendental phenomenology. Must there not be, accordingly, two
correlative paths into phenomenology?
1.) namely the path: the given world, intuitively given; the uni-
5 versal ontology of the world with all special ontologies leads to a
universal intuition of the world as an eidetic consideration of the
world, the axioms of this universal ontology must be the essential
descriptions of a possible world as such. Here, nature leads to lived-
bodiliness, to the psychical, to the spiritually achieving subjectivity,
10 to the insight that subjectivity is world-constituting, transcendentally
absolute, that all being is the correlate of transcendental subjectivity,
which encompasses everything objective as correlate of subjective
constitutions; that all being, transcendentally viewed, stands in a
universal subjective genesis, and so on. (This is precisely the path of
15 my Introduction-lectures in the winter of 1919/20; it is already the
path of my lectures on the theory of science, Logic, of 1910/11 in
Göttingen.)1 | VIII, 225/226
2.) The other path is the “Cartesian” one, beginning with the
empty Ego Cogito, static eidetic typology of pure subjectivity. Every
20 such eidos is indeterminate, however, in its horizon; what is required
is a universal Egology, which investigates the Ego and the I-totality
concretely as universe and treats of it in the manner of a universal
science. (This is the path of my phenomenological lecture courses
and the London Lectures and their broader execution in 1922 and
25 1923.)2
⟨The guiding clues of these two paths can briefly be characterized
as follows:⟩
1.) “Objective” experience, objective cognition, objective judg-
ments, natural in the narrower sense; in the meaning of cognition

1 On the lecture of 1919/20 cf. footnote 1, p. 459. In the winter semester 1910/11

Husserl held a lecture course on Logic as Theory of Cognition, now published in Hua.
XXX. Husserl published a fragment of this lecture course in Formal and Transcen-
dental Logic, appendix I, Hua. XVII, pp. 299–313, “Syntactical Forms and Syntactic
Matter, Essential Forms and Essential Matter.”—Ed. & Trans.
2 The London Lectures of 1922 and the “broader execution” in the 1922/23 lecture

course Einleitung in die Philosophie are now published in Hua. XXXV. With “my
phenomenological lecture courses” Husserl presumably means his lecture courses in
general.—Trans.
 466 supplemental texts · 7

nothing “subjective” as such is posited. The cognizing subject and

its cognizing life, but also its valuing, acting [life], is put out of play;
this does not preclude that essential correlations obtain between
what is posited with meaning and the positing, cognizing subject,
5 correlations which are utilized for new cognitions, which now place
the objective and subjective in essential relation to one another.
2.) “Subjective” cognition. Difficulty: the psychological-subjective
[cognition] as objective cognition of the subjective; anthropological
cognition, somatological [cognition] among it; on the other hand,
10 purely transcendental [cognition].
In the one case I move around in the realm of objective cognition,
universally in the cognition of the world, and find eidetic connec-
tions. How do I arrive from there at the highest regions within the
world—and at the specialized a priori ontologies? Is a specialization
15 conceivable here? On the other hand I can indeed draft an ontology
of nature and leave the functioning lived-bodiliness indeterminate;
it may make its essential demands and may play its necessary role as
co-functioning, but I do not investigate it. Likewise in every respect.
I live through, when I carry out the natural-ontological evidence,
20 certain constitutive functions, among which, the functioning of the | VIII, 226/227
perceiving lived-body, in the form of fitting possibilities, and then
the motivation is provided, in which the self-givenness of ontologi-
cal possibilities and essences arises. Therein consists the “naiveté.”
If, however, I then turn my gaze to the lived-body and the entire
25 subjectivity, then I can, once again, do ontological research. For the
lived-body, too, gives itself as a thing and is to obey the ontological
determinations of nature; on the other hand, it has its own ontolog-
ical a priori, and likewise the “soul” has its own, but it is also related
to the lived-body and to nature.
30 In fact I already stand here in the [realm of the] constitutive,
but with plenty of naiveté. Only in the ontology of nature, of purely
physical nature, can I completely evade subjectivity, forget it, as it
were,* leave it out of play theoretically or exclude it deliberately.

* Accordingly one must not say: No ontology of nature may actually be constructed
straightforwardly and self-obliviously, and only in the case of geometry it is seem-
ingly different. It is simply an old tradition. Also the researcher of nature (Galilei)
who aims at a principal grounding had to make the subjective thematic and had to
 path into transcendental phenomenology 467

What I have then is a cognition of being, which can only posit itself
as absolute through such a self-oblivion, and a nature, which is
only seemingly independent (a substance), but is, in truth, bound to
essential correlations.
5 Why can a dogmatic science not justify itself absolutely, expose
its foundations absolutely, arrive at complete evidence?
I have full evidence of essences when I reign over a totality of
essential possibilities and essential necessities, when I modify the
possibilities in all directions, which allow for a modification, and
10 hence gain every essence in the totality of its essential correlates
and understand it.
And from here one must show that only a transcendental sci-
ence, which encompasses all possible objectivities in the universe
of all possibilities, encompasses them precisely in [the universe of]
15 transcendental subjectivity, and that [this science] thereby yields
“substantial” cognition [and] can gain full insight and ultimate truths
or can proceed forward in its investigation under the idea of finality
and become systematic philosophy. | VIII, 227/228
All truth is relative: Ultimate science overcomes this relativism
20 by showing the path and pursues it; a path, which secures for us the
reign over all relativities and all essential correlations. If this is to
be realized, it must be possible to construct a priori systematically
the essence of transcendental subjectivity in a system.

exclude it methodologically. Thus, the subjectivity of the manners of appearance,

of the surrounding worlds, and so on, belongs to the method in order to grasp the
“non-subjective.”
 8

Attempt at a Distinction of the Stages on the Way to a

Science of Transcendental Subjectivity (December 1925)

Different paths lead to the same desideratum of a science of

5 transcendental subjectivity.
1.) A first path was attempted in the lecture courses.1 It departs
from the awakening of the “epistemo-ethical” conscience, which can
be motivated through a critique of the sciences: They lack in truth
that type of full rationality that is constitutive for the idea of science.
10 Its theories are, to be sure, formations created in evidence; but the
naively enacted evidence leads to basic concepts and basic propo-
sitions that lead, in their consistent evaluation, to contradictions
(continuum, paradoxes, and so on).
One can now go the Cartesian path, that of a radical new begin-
15 ning leading to the Ego Cogito, in the correct self-understanding
[leading] to transcendental subjectivity: a first ground of experi-
ence—originally a ground given to me, the one who reflects phe-
nomenologically, in perceptual originality—that promises an abso-
lutely justified cognition. One can anticipate in due course that all
20 principal questions that can ever be posed by any of the naturally
grown sciences in general and ultimately through all conceivable
sciences as such—and once again posed through the idea of an abso-
lute justification itself—have to be posed on this ground regarding
their meaning and possibility, for an absolutely justified science to
25 become possible |. Indeed, it soon becomes plain upon deeper reflec- VIII, 251/252
tion that the path to absolute cognition and science necessarily leads
via an absolute cognition of the possibility of absolute cognition, and
it then can only then lead further to the absolute justification of the
“objective,” “dogmatic” sciences or to their recasting in absolute

1 Husserl apparently means the lectures Introduction to Philosophy of 1922/23

(Hua. XXXV) and First Philosophy.—Ed.

 attempt at a distinction of the stages 469

justification. This holds especially for all sciences of the world, but
also for metaphysics related back to it, and on the other hand for
the normative sciences.
I later put it as following:
5 a) What is required is the phenomenological reduction, as a reduc-
tion to actual and possible transcendental subjectivity or to its actual
and possible transcendental experience.
b) This calls for an apodictic critique of transcendental experience,
but also a critique of “logical” cognition which may be established
10 on this transcendental ground of experience as “phenomenology.”
Hence what is required is a phenomenology and a critique of its
cognition. What is shown here is that this apodictic critique of phe-
nomenological cognition is related back to itself, iteratively. This,
thus, is what genuine First Philosophy is about (i.e., at first “naive”
15 phenomenology and [then] apodictic critique, as the most radical
critique of cognition, related to [the former]).
2.) The second path I conceived as taking its point of depar-
ture from the contrast of the mythical-practical worldview and the
worldview of theoretical interest. In the latter respect lies the actual
20 beginning: the establishment of purely theoretical experience and
cognition, of the “sober” worldview, from which arises autonomous
culture, communal life and communal accomplishments in sober
“reason”—and under the guidance of doxic reason. I then wanted
to view the world of “purely theoretical” experience. It gives itself
25 as existing, as continually abiding as identical and harmonious in
the stream of experience. I want to come clear on what belongs
to the world of experience |, when I conceive of experience in all VIII, 252/253
earnestness in the pure identity of the experiencing agent, hence as
continuing to exist in pure harmony. I reflect, thus, upon experience
30 and the world of experience and pursue the universal structures
that this pure world of experience exhibits and then—in an eidetic
modification in free variation—which it must exhibit as a necessary
system of invariants.
This is to yield the systematic distribution of the possible sciences
35 of the world. What about the logic of my procedure of thought in
these investigations?
In exhibiting the structure of nature I happen upon the fact
that nature is at first given in subjective givennesses. I want to
 470 supplemental texts · 8

pursue the identity of what is experienced and must eliminate

everything subjective, but I must describe it in a certain man-
ner. The latter, then, enters into psychology, as everything subjec-
tive.
5 Ontologically, I arrive at intuitive (aesthetic) nature and its gen-
eral structures, those which it necessarily has as experienced (as
perceived). And correlatively I immediately see the interweavings
with the merely subjective, with the “psychological.” Thus I derive,
on the one hand, ontological structures, on the other hand essential
10 connections between the appearing nature, the nature of empirical
life, and the subjective life itself. Then, however, I have to carry out
an investigation of the lived-body and the psyche, again ontolog-
ically and in subjective respect, namely insofar as the subjective,
too, “appears”; likewise the alien subjectivity—[through] empathy.
15 I carry out universal description and arrive at essential structures
that enable “descriptive” science.
I push further and stand before the problems of relativism, of
normal and abnormal descriptions and worlds, the ⟨problems⟩ of
mathematizing idealization of spatiotemporal extension, the ⟨prob-
20 lems⟩ of exact determination, of truths-in-themselves.
At which point do I arrive at a logic in the natural order of things?
My meditations occur in a [process of] thinking and linguistic
description of my thoughts and my thought-actions, of my respec-
tive goals and means—as the functional thinking on the part of the
25 philosophical subject as one that expresses itself. | Now prior to the VIII, 253/254
beginning—⟨namely the beginning⟩ of reflection upon the structure
of the world of experience—I necessarily had to make a different
beginning: general meditations upon the goal of cognition and of
science, upon norms that I posit for myself in the natural attitude.
30 Hereby I meditate on my own, and especially also on insight, evi-
dence, critique of evidence, I make clear to myself how judging life
can become cognizing life and can justify itself. And insofar as this
is to be the guiding norm for scientificity and is at first such a norm
for myself, I also have to say to myself: What I myself ascertained
35 in these meditations, conforms to my norms and has the character
of scientificity—to the extent that they turned out well. For it is
not impossible that I have to add or modify many a thing in my
further pursuit, because—be it through indeterminateness in gen-
 attempt at a distinction of the stages 471

eral issues, be it through oversights of possibilities which are also in

question—what I have accomplished thus far does not suffice.
Accordingly, already in this beginning part a piece of pure and
formal logic is erected—such that its idea exists only in a constitu-
5 tive becoming. Now I do pursue “meditations,” in order to consider
a “philosophy” according to its possibility and its realization, and
it is not yet clear, thus, that I am to actually expand this beginning
part as the beginning of a logic, that I should construe its idea as
science at this juncture.
10 But on the second path it is probably the best to explicitly
introduce, immediately after these meditations, or in a seamless
continuation of them, the idea of a logic and to attribute to us
the right to bring it underway as a science—as the first science
that is to be executed. In order to be permitted to do this, I must
15 reflect, thus, upon my methodological procedures in these medi-
tations upon predicative utterances—as assertions concerning any
objects whatsoever as valid for me—upon evidence, apodicticity,
and so on, and must convince myself whether these meditating asser-
tions themselves correspond methodologically to the norms that
20 I have sketched in them. No matter whether this is a first attempt
at science on the basis of conscientious reflection, in the striving
for pure evidence, it nevertheless does count for me as | scientific, VIII, 254/255
and thus after the reflection confirming this, my method itself is
authenticated as scientific, as valid for me in this manner.
25 Moving further, I will, hence, have to introduce new concepts
that define the notion of judgment, I will distinguish determining
judgments and existential ones and judgments of truth, concerning
certainty [I will distinguish] the primal mode and its modal mod-
ifications. I will then go on to sketch a doctrine of the forms of
30 judgments and their modalities.
In noetic respect, I will have to distinguish, from the outset, con-
fusion and clarity in judging thought and will have to expose the
special evidence in which distinctness consists, through which, in
asserting in judgment, the judgment as unity of meaning—and that
35 is to say, as the judgment that is identifiable in distinctness and
comes to self-givenness in a judgment itself—is itself grasped. This,
then, is precisely the purpose of the scientific doctrine of forms,
whose realm is, thus, given in apodictic evidence.
 472 supplemental texts · 8

Furthermore one will then proceed on to the basic concepts of

the logic of non-contradiction or consequence, and its way is to be
predelineated for it itself.1 When I proceed in this manner, then the
first science at which I arrive is analytical logic and mathematics. It
5 takes on a normative, practical meaning. It is possible, perhaps, to

1 The text from here to “critique of their applicability.” (p. 476, l. 23 below) is

absent in the Husserliana edition of 1959, because the editor was not able to locate
the missing pages at the time (cf. Hua. VIII, p. 538, where Boehm speculates that
the missing pages were “probably destroyed”). These pages have since been found
(signature A III 4/92–94) and the editorial omission is rectified in the translation.
However, it is an Archive policy that texts from Husserl’s unpublished writings may
not be published in translation prior to the original German. Hence, in the following
the original of the missing passage—Trans.
“Wenn ich so vorgehe, dann ist die erste Wissenschaft, die ich gewinne, die ana-
lytische Logik und Mathematik. Sie nimmt eine normative praktische Wendung
an. Es kann wohl schon das Verhältnis von theoretisch sachlichem Interesse und
Interesse an Sollensbestimmungen erörtert werden.
Die erste Wissenschaft ist ‘Wissenschaftslehre’, aber formale, Wissenschaft von
der Form möglicher Wissenschaft.
Warum doch keine erste Philosophie erwächst, das weiß man auf diesem Wege
noch nicht. Allerdings wenn man in der Naivität die universale Weltwissenschaft
als Philosophie definiert, so ist das erste Philosophie. Aber erst später kann man
sehen, dass die Forderung letzter Begründung und letzter Selbstverständigung durch
eine solche Weltwissenschaft nicht erfüllt werden kann und dass diese Forderung
nicht etwa eine Pedanterie ist, sondern die notwendigste aller Forderungen der
theoretischen Autonomie.
So hätten wir also als I. Teil: natürliche Logik oder: die ersten logischen Besin-
nungen und der Weg zu einer natürlichen Logik. Wann hat diese Logik keine Sorge
vor ‘Paradoxien’? Als bloße Konsequenzlogik gefasst, muss sie alle ihre Begriffe
aus der Evidenz der Deutlichkeit schöpfen. Wenn sie also Unendlichkeitsbegriffe
einführt, so muss dafür Sorge getragen sein.
Die historische Arithmetik und Algebra ist als Größenlehre erwachsen in Ver-
schmelzung mit Geometrie, zunächst von ihr nicht getrennt. Es kommt aber sehr
viel darauf an, dass die formale mathesis in ihrem echten Sinn erkannt und danach
in reiner Methode in der ihr spezifisch zugehörigen Evidenz der Deutlichkeit aus-
gebildet wird (anschauungsfreie Analysis, Arithmetik). Jeder Begriff muss seine
exemplarische Klarheit haben; auch der Begriff der Deutlichkeit, die ja hinsichtlich
ihrer Gegenstände auch eine Klarheit ist. Klarheit des bloßen Satzes als Satzes
ist nicht Klarheit der ihm zugehörigen Wahrheit. Nur ist das Beirrende, dass die
Rede, ‘ein Satz sei klar’ (ist mir klar, ist jedem klar), immer besagt, dass er auf
entsprechende bewahrheitende Anschauung zurückgeführt oder zurückzuführen
sei, in der die Wahrheit, die den Satz als Bedeutungsstruktur enthält, sichtlich ist,
und der Satz in seiner Adäquation, in der Anpassung an die Wahrheit, an die ‘Sache
selbst’. Wie mir scheint, stammen alle Paradoxien daher, dass die Begründung der
 attempt at a distinction of the stages 473

already discuss the relation between theoretical, substantial interest

and interest in normative determinations.
The first science is “doctrine of science,”a but formal, it is science
of the form of possible science.

a “Wissenschaftslehre”

Mathematik nicht von Anfang an in der nötigen prinzipiellen Klarheit vollzogen

wird. Das erfordert eine Besinnung auf die wirklich radikalen Anfänge und bei jeder
neuen Leistung eine neue Besinnung, inwiefern wirklich eine Selbstgegebenheit
zustande kommt, inwiefern das Erzielte wirklich erzielt, der Weg wirklich Weg ist.
Keine Tradition! Keine Vorgegebenheiten, nur was man sich selbst gegeben, was
man nicht willkürlich gesetzt ⟨hat⟩, sondern in der Selbsterzeugung als evidentes
Erzeugnis wirklich vorfindet.
In der Durchführung erfordert das beständige Reflexion vom vermeintlich
gegebenen Gegenständlichen (Substrat, Sachverhalt etc.) auf das Subjektive der
leistenden Aktion, ein Zurückversetzen des leer, symbolisch Gedachten in die sub-
jektive Ursprünglichkeit, in der es zur Selbstgegebenheit kommt. Aber so sehr diese
reflektive Einstellung auf die Weise der Gegebenheit und in der Evidenz auf das
erkennende Handeln ein Stück intentionaler Forschungsweise ist, so ist doch nicht
eine volle intentional-konstitutive Forschung hier erforderlich für den Aufbau einer
geklärten positiven Wissenschaft, und hier einer positiven (dogmatischen) Mathe-
matik.Wir haben ja schon wiederholt davon gesprochen, dass das In-Betracht-Ziehen
der Erkenntnishandlung mit ihr nur wieder eine Objektivität höherer Stufe in den
Griff nimmt; die tieferen konstitutiven Synthesen, aus denen sie selbst entspringt,
bleiben außer Frage.
Worauf es—damit im Rahmen der Positivität eine volle wissenschaftliche Math-
ematik gewonnen wird—alleine ankommt, ist die Herstellung einer vollkommenen
apodiktischen Evidenz und die Herausstellung der Prinzipien dieser Apodiktizität.
Hierbei ist zu bemerken: Alle ont⟨ischen⟩ Prinzipien der Rechtfertigung der
Mathematik gehören selbst in die Mathematik. Also hier ist Vollständigkeit der
mathematischen Prinzipien die Voraussetzung der Rechtfertigung. Andererseits hat
aber die Rechtfertigung auch noetische Prinzipien, es bedarf auch einer formalen
Noetik, einer formalen Lehre des denkenden Handelns, Leistens.
Dahin gehört der Bestand der Reflexionen über Denken und Gedanken etc., mit
denen die Meditationen anfangen, nur dass es nachher prinzipieller Formulierung
bedarf und einer ausdrücklichen Zueignung als formaler noetischer Logik. Diese
macht die erste vortranszendentale Erkenntniskritik aus.
Ich bemerke noch: Gemäß unseren Ausführungen boten sich zwei Begriffe von
dogmatischer Mathematik an: 1) die aus der Intention auf strenge Wissenschaft naiv
erwachsene und historisch überlieferte formale mathesis. Ihr tritt gegenüber die
radikale, über Bedingungen durchgängiger apodiktischer Evidenz reflektierende
und dadurch kritisch reformierte mathesis—mag diese Reform von ‘Mathematikern’
herstammen oder von Philosophen. Jedenfalls kann eine so reformierte Mathematik
als philosophische in erster Stufe bezeichnet werden. In Relation zu ihr hieße dann
die historisch überlieferte naive mathematische Wissenschaft dogmatisch.
 474 supplemental texts · 8

It is still unknown why there still does not arise a first philos-
ophy on this path. Yet, if one defines, in naiveté, universal science
as philosophy, then this is first philosophy. But only later one is
able to see that the demand of ultimate grounding and ultimate
5 self-comprehension cannot be fulfilled through such a science of
the world and that this demand is not some pedantry, but the most
necessary of all demands issuing from theoretical autonomy.
Thus we would have as the first part: natural logic, or: the first
logical reflections and the path towards a natural logic. How long
10 does this logic not worry about “paradoxes”? Conceived as mere
logic of consequence, it must derive all concepts from the evidence
of clarity. Once it, thus, introduces infinite concepts, it must deal
with them at that time.
Historical arithmetic and algebra has arisen as doctrine of mag-
15 nitudes in combination with geometry, at first not separated from
one another. But much depends on understanding formal math-
esis in its genuine sense and [how it] then becomes carried out
in pure method in the evidence of clarity belonging specifically
to it (non-intuitive analysis, arithmetic). Every concept must have
20 its exemplary clarity; the same goes for concepts of distinctness,
which is, regarding its objects, a clarity as well. Clarity of the mere
proposition as proposition is not clarity of the truth corresponding
to it. But it is misleading that the phrase “a proposition is clear”
(it is clear to me, is clear to everyone) always means that it leads
25 back, or is to be led back, to a corresponding verifying intuition,
in which the truth, which contains the proposition as a meaning-
structure, is evident, and the proposition in its adequation, in fitting
with the truth, to the “matter itself.” It seems to me that all para-
doxes stem from the fact that the grounding of mathematics is not

2) Nachdem eine höhere Stufe erklommen ist, spaltet sich der Begriff der Philoso-
phie, der philosophischen Begründung und Klärung und damit der Begriff des
Dogmatischen. Es bedarf, so heißt es dann, einer Mathematik (und einer Wissenschaft
überhaupt), die sich vorerst des absoluten Bodens versichert hat, auf dem alle Theo-
rie und sonstige Leistung erwächst—des transzendentalen Bodens. Nun heißt die
transzendental fundierte Mathematik allein die philosophische. Ist die philosophis-
che der vorigen Stufe reinlich ausgeführt, so bleibt sie zwar nach dem Gesamtbestand
ihre Sätze bestehen, aber durch Rückbeziehung auf den transzendentalen Boden
und die transzendental konstitutive Erkenntnis haben diese Sätze ihren letzten Sinn
und die letzte Kritik ihrer Anwendbarkeit gewonnen.”
 attempt at a distinction of the stages 475

carried out from the very beginning in the necessary principal clar-
ity. This requires a reflection upon the truly radical beginnings and
in each new accomplishment [it requires] a new reflection, to what
extent a self-givenness truly becomes established, to what extent
5 the attained is actually attained, to what extent the path [traveled
to attain this truth] truly is a path. No tradition! No pregivennesses,
only what one ⟨has⟩ given to oneself, what one has not posited arbi-
trarily, but only what one actually finds in one’s own creation as
evident creation.
10 In actually carrying this out what is demanded is a constant
reflection from what is seemingly given as objective (substrate, mat-
ter of fact, and so on) back to the subjective [element] of achieving
action, a placing-back of what is thought as empty, as symbolic, into
its subjective originality, in which it comes to self-givenness. But
15 as much as this reflective attitude, with respect to this manner of
givenness and in the evidence of cognizing acting, is a piece of the
intentional research, nonetheless one does not need an intentional-
constitutive research at this point for the construction of a clarified
positive mathematics, specifically a positive (dogmatic) mathemat-
20 ics. Indeed, we have repeatedly said that taking into consideration
the deed of cognizing yet again considers only an objectivity of a
higher level; the deeper constitutive syntheses, from which it itself
emerges, remain out of question.
What alone matters—in order to gain an encompassing scientific
25 mathematics in the framework of positivity—is the furnishing of a
completely apodictic evidence and the exposition of the principles
of this apodicticity.
Here we have to note: All ont⟨ic⟩ principles of the justification
of mathematics belong themselves to mathematics. Here, thus, the
30 completeness of the mathematical principles is the presupposition
for this justification. On the other hand, this justification also con-
tains noetic principles; what is required is also a formal noetics, a
formal doctrine of thinking, acting, achieving.
To this belongs the stock of reflections concerning thinking and
35 thoughts, and so on, with which the meditations begin, only that one
later requires a principal formulation and an explicit acquisition as
formal noetic logic. The latter is the first pre-transcendental critique
of cognition.
 476 supplemental texts · 8

I add:According to what we said, two concepts of dogmatic math-

ematics suggested themselves: 1) the naively grown and historically-
handed down formal mathesis, which grew out of the intention
towards rigorous science. It is opposed to the radical mathesis, which
5 reflects on the conditions of continuous apodictic evidence and
which is thereby critically reformed—no matter if this reform stems
from “mathematicians” or from philosophers. At any rate, a mathe-
matics thusly reformed can be called philosophical at the first level.
The historically handed-down naive mathematical science would
10 then be called, in relation to it, dogmatic.
2. Once a higher level has been attained, the concept of phi-
losophy, of philosophical grounding and clarification, and thereby
the concept of the dogmatic itself, split apart. What is needed, one
is told then, is a mathematics (and a science in general), which
15 has secured for the time being an absolute ground, from which all
theory and other achievements grow forth. Now, only the transcen-
dentally grounded mathematics is called philosophical. Once the
philosophical [mathematics] of the previous level has been carefully
crafted, it does remain standing with respect to the entire stock of its
20 propositions, but by being related back to the transcendental ground
and transcendental constitutive cognition, these propositions have
acquired their ultimate meaning and the ultimate critique of their
applicability.
The development of the idea of a formal mathesis proceeds via
25 the doctrine of pure forms of meanings to a specific analytics—as a
logic of non-contradiction. From there the path leads to a formal
logic of truth. Here the relation to possible objects must soon be
dealt with. Only thereby arises the true idea of a formal ontology,
which ultimately leads back to individual objects as such with the
30 respective formal laws of individuality (for instance, every object
[is] a temporal one, every one is a tode ti of a substantial essence,
and so on).
Likewise of course a corresponding noetics.
But we are not yet finished here. Already before we proceed
35 to the individual and ultimately possible objects in forma, I arrive
at the difference between things, values, goods. Formal logic was a
logic of judgmental propositions (substrate propositions, predica-
tive propositions). If we take, instead of judgmental propositions,
 attempt at a distinction of the stages 477

propositions of value, propositions of wishing and willing, then we

arrive, analogously, at the concepts of truth (in an extended sense):
judgmental truth (at which the logic of judgment | aims as logic of VIII, 255/256
truth), truth of value, practical truth. ⟨What becomes necessary is⟩ a
5 doctrine of forms regarding propositions of these novel classes, cor-
responding, analogously, to [doctrines of] consequence in valuing,
wishing, willing; with conditions of the possibility of the respective
“truths.” In cognition, all other truths are expressed in truths of
judgments. Accordingly, formal logic becomes expanded by a logic
10 (formal as well) of value propositions and value truths and so on;
in a certain sense it is narrower, since from the standpoint of the
logic of judgment, propositions entering into the sphere of value
and willing are “material” specializations. On the other hand, with
respect to the fact that already judging refers back to judging sub-
15 jectivity, and that the latter can, in the same universality, be, at the
same time, also valuing [subjectivity] and desiring-willing [subjec-
tivity], the formal character of the new spheres has a generality just
as great [as in the formal logic of judgment], and the concept of
the formal receives a necessary expansion, just as the concept of a
20 formal logic.
If we now proceed from the most general character of formal
logic to the formally predelineated special cases, then the formal
idea of the “something” as substrate of judgment (ontic something)
differentiates itself, as do the formal idea of the valued something
25 or value as such, good as such, purpose as such, and so on. Corre-
sponding to the a priori predelineated formal groundings we arrive
at an individual something, pre-valuative, hence also pre-practical,
hence we arrive at something ultimately formal, which we can call
thing (nature, value-free being, but still in formal generality). If we
30 take the latter not as mere proposition, but as being-in-truth, and at
first as eidetic being-possible (eidetic singularity), we then arrive at
the formal logic of individuality as pure nature.
Standing in positivity, after leaving the mathesis universalis (ex-
panded into the axiological and practological formal-mathemati-
35 cal—thus a science of the something-as-such, but in mere signifi-
cance), we have the world pregiven and can find in it the mundane
pre-valuative through unbuilding—as “mere” nature, namely physi-
cal nature and, in the eidetic attitude, as possible nature as such.
 478 supplemental texts · 8

Since every other truth can concurrently be the theme of cogni-

tion (just as [it can also be] the truth pertaining to the ontic logica
as such), | there is, accordingly, not only a scientific logic of facts, but VIII, 256/257
also a logic of real values and purposes (formal in a novel sense).
5 Or: There is not only one formal a priori science of the formality
of real being as such and of predicative ontic truth (judgmental
correctness) as such, but also one of the formality of real values as
such or of value-being as such and of value-truths as such, and so
on—again noetically-noematically.
10 What else, then? The a priori belonging to personal community
is partly a mere a priori of facts,* partly however an a priori of pur-
posiveness and of formations of value objects—or, in a higher sense,
of objects of absolute ought—say, of certain life forms of individual
human beings and communities themselves.†
15 Ultimately, hence, the logic of an ethical humanity, the logic of
cultural formations or the logic of the cultural sciences, the develop-
mental logic towards a genuine humaneness in its steps and of the
steps of its products and of the life producing them.
To the a priori of concordant experience and of experienced
20 being (in the logos) corresponds, on a higher level, the a priori of
concordant valuing and action, and of a world not given as fact,
which factually corresponds here or there to value norms, ethical
norms as well, but of an ideal world which would have to be willed
and awakened in a genuine human life, in a community raising itself
25 to genuineness.
How, then, do technologiesb relate to the “theoretical” science of
values, goods, absolute purposes, duties, rights, of human beings?
After having derived the “logic” of humanity and of human “cul-
ture” or the logic belonging to the spiritual sciences, the question
30 becomes whether other a priori sciences | remain. The only one VIII, 257/258

* Human beings and animals as objective facts lead, at first, perhaps to personal
reflection, but then they do lead back to intentional life and thereby to an intentional
psychology; it was precisely the discussion of the latter that was skipped here.
† But at this point the unbuilding would have to set in: nature and naturalized
spirit—on the other hand personal spirit (and so on) as “fact”—and then in the
“spiritual” or personal sphere as a sphere capable of standing under norms—the
normative formations and the special normative sciences.

a die seinslogische Wahrheit b Kunstlehren

 attempt at a distinction of the stages 479

remaining would be “metaphysics.” The world, as it is as a fact, is of

such a character that the human beings living in it live ⟨not only⟩
a relatively valuable life, that is, that they can create a culture, but
that they at all times live into an open horizon of meaning, that
5 they—individually and in community—posit value goals for them-
selves to an increasing extent, correlatively, that they can form for
themselves an ever more beautiful and better world. But already
the being of the world as fact contains a teleology. The world exists
“in itself,” in truth—the theme of a natural science, and so on; this is
10 not necessary, a world would not have to exist, and it is conceivable
that a world-somewhat-like-ita exist, without truth-in-itself.
But even differently still. Every human being stands under an
absolute ought, which is directed at him as an individual; and like-
wise the human being in community. This absolute ought stands in
15 relation to values, the human being satisfies himself if he follows
them. But the world is such that it is not a meaningless world, which
does not care about the fulfillment of absolute ought. Even if in
individual cases some absolutely demanded purpose is not fulfilled,
life as a whole is constituted such that life can fulfill itself in the
20 absolute good. No blind fate—a God “reigns” over the world. The
world “strives” towards absolute goals, values, it prepares the way
for them in the hearts of human beings; human beings could realize,
in their freedom, a divine world—to be sure, only through divine
grace, which would have to motivate them and enable them, to strive
25 for it in the highest state of consciousness and willpower.

a eine Ungefähr-Welt
 9

The Cartesian Path and the Path of

Universal Phenomenological Psychology
Into Transcendental Phenomenology1 VIII, 275

5 Two path into philosophy as universal, all-sided science, domi-

nating over all relativities—⟨by⟩ excluding the problems of apodictic
justification.
Two paths:
a) the Cartesian;
10 b) ⟨the path⟩ of universal phenomenological psychology.
I.) How can one realize a universal science? (The way of tran-
scendental philosophy since Descartes.)
1. In positive science there is only relative cognition, [there are
only] relative insights with horizons.
15 2. We take the path of the transcendental reduction (universal
transcendental cognition as universal self-cognition, encompassing
within itself universal world-cognition). Thereby I construct myself
as philosopher—I derive my general essence as I of cognition as the
norm of my true I of cognition for my empirical praxis of cognition—I
20 as functionary of the community of cognizers—we construct our-
selves as genuine humanity of cognizers. Possibilities of value-truth
and practical truth are included therein. From the “we” we construct,
on transcendental ground, the “true world” as substrate of genuine
cognition. Self-cognition as self-creation and world-creation (in its
25 truth).This is the path of the I-am,We-are—by excluding the problems
of apodictic justification.
II.) ⟨Second⟩ path: “The world is” as starting point, thus a dog-
matic starting point. Radical execution of the principle of cognition
from experience. Pursuing all nexuses—the subjective | manners of VIII, 275/276
30 givenness. Full, concrete nexus.The cognized in cognition.The regres-

1 1923, but cf. the note p. 499—Ed.

 the cartesian path 481

sive path to cognizing subjectivity [is] not yet the regressive path to
transcendental subjectivity. Scientific consideration of subjectivity—
for this purpose we already have psychology and human sciences.a
Conceived as universally executed—all positive sciences are dissolved
5 in human sciences, in a universal human science.* What kind of sci-
ence [is this?] Psychology and human sciences in the ordinary sense.
The “noetic” disciplines, too, as positive sciences. The abstractness of
all positivity, also of noetic, logical, ethical positivity.Abstraction from
the Ego Cogito in the ordinary sense.What is required is a noetics in a
10 novel sense (phenomenological), which sublates all abstraction. One-
sidedness [even] of genuine personal psychology. Common concept
of action: a positivity of a higher level; comment on this: modes of
directedness and modes of appearance. Full universality alone leads
to full concretion: every object is a correlative occurrence of subjec-
15 tivity. The insight that the full and pure subjectivity in total would
persist, even if the world would not exist …
Procedure: the given world, description of its universal structural
typicality. Eidetic variation, cognition of the correlation, at first in its
psychological form. Psychological reduction.† | VIII, 276/277

* Let us presuppose the attitude towards a universal science; the way that offers
itself naturally is, then, that of positivity with the goal of a positive science of the
world. The consistent path leading from science of nature to science of spirit [Geis-
teswissenschaft] leads to nature being intentionally encompassed in spirit and spirit
[being encompassed] in spirit itself. Natural science and nature itself, science of
the world and the scientifically understood world itself as such become one forma-
tion in universal spirit. This motivates the idea of an absolute science of the spirit
[Geisteswissenschaft] as way to an absolute universal science.
† Not worked out in further detail. This entire consideration, on the two paths of
the Ego Cogito and of the natural concept of the world, is carried out in a certain
naiveté. Science is cognition from insightful inference; it does not want to permit
anything without reason, and wants to permit ⟨especially only⟩ what is “objectively”
inferred; it practices persistent critique, hence. But the philosophical considerations
are carried out merely in naive evidence, and in like manner, the philosophical uni-
versal science, which is to be derived from them, was construed as carried out in
naive evidence.
What is lacking, hence, is a theory of transcendental-phenomenological evi-
dence—a reflection upon the conditions of the possibility of apodictic cognition
and science—a theory of scientific reason as transcendental, absolute reason—and a
grounding of this universal science from apodictic principles, principles that have

a Geisteswissenschaft
 482 supplemental texts · 9

The intentional relatednesses-back. a) The scientific subjects expe-

rience and think; they have at all times a manifold of experienced
objects—an entire world—which count for them as existing, which
they experience in part as actual, in part posit without experience
5 in judgments; just like all human beings. As scientists they aim at
being that is “true” in itself and at true, correct judgments. They
pursue experience and the judgmental evidence grounded upon
experience and seek to determine the universal nexus of being
that is “true” in itself as the substrate-system of ultimately true
10 judgments that are valid for them. This is what scientific theory
achieves.
b) All striving for truth and this entire subjective life of cognition,
in which experiencing, explicit and conceptually judging thinking,
idealizing thinking of the irrelative, successful insightful judging,
15 ascertaining fact, of axioms, of proofs, of objective possibilities and
probabilities, and so forth, [in which all of this] is carried out, has its
peculiarities, its nexuses, [all of that] is a possible theme of research.
In such research, the pre-scientifically and scientifically cognizing
subjectivity becomes thematic, thus it becomes itself experienced,
20 considered, and it becomes the field of a cognitive activity aiming
at true being, true judgments and theories about it, an activity on
the part of the scientific persons active in the way of cognition and
science.
c) If the scientist—not limited as a specialist, but rather univer-
25 sally interested—aims at universal cognition, at the universe of all
that exists in truth, then he will find himself, at first in his expe-
rience in which he attempts this universal overview, opposed to
the “world,” which he already experiences pre-scientifically as spa-
tiotemporal world as the unified totality of all realities existing for
30 him. To this totality belong also the human beings and he himself,
as a human being, cognizing, as a scientist, with body and soul; what
belongs to this is also his entire experiencing and thinking as much
as his entire passive and active life, his judging, valuing, acting life;
hence the entire process of his scientific doing and of everything
35 that gives itself therein subjectively. What gives itself to him sub-

been radically tested as to their apodicticity (and its “range”) (phenomenology of

the phenomenologizing subjectivity).
 the cartesian path 483

jectively is this or that existing object, in these or those manners of

givenness, it gives itself to him as existing | and existing-thusly, and VIII, 277/278
it further gives itself—in due process—as perhaps existing other-
wise, as doubtful with respect to the properties that at first existed
5 for him, then again as really so, as confirmed “true,” or else in the
further process of experiencing apprehensions and in conflict with
what is experienced as confirmed as what turns out as non-existing,
existing-differently, as illusionary semblance, and so on. Also true
being and true judgment, which have been prepared scientifically,
10 make their appearance here, in the subjective nexus, as subjective,
in the concrete nexus of all the cognitive activities and in gen-
eral of subjectivity, which lives and dwells psychically. To be sure,
true being is not supposed to be something subjective, it can be
understood as identical in many subjective evidences and evident
15 inferences—and understood as something which, once exposed, can
again and again be exposed as identical in a way that a judgment
contradicting it is evidently impossible. But this does not change
the fact that true being, objective being, that is, as evidently itself
existing as thus and so, appears in subjective nexuses, thus also
20 co-investigated in them, if, that is, the entire subjectivity, in all of
its life, in all of its passive and active achieving, is to become a
theme.
The paradox of being-related-back. I as a universal scientist, inves-
tigating the world systematically, direct my perceptual attention
25 at nature, at animality, at bodily-psychical unities of experience.
Pursuing all nexuses and dependencies, I also arrive at the depen-
dencies of intuitive unities of experience—of physical objectivities,
and at first their sensible adumbrations of form, color, and so on—
on the lived-body of the respective experiencing agent and of his
30 psychical—appearing itself as more or less bodily dependent—
apperceiving and other types of activity; likewise vice versa [I arrive
at] the dependencies of bodily occurrences on the psyche of this
lived-body. I as a universal scientist then have to also investigate all
achievements that occur within me and the [constituted] formations
35 as formations, and beyond my own subjectivity, [I have to investi-
gate] other subjects and subjective achievements and [constituted]
formations, finally also the nexuses of subjects, the communities,
communal achievements, communal formations. | VIII, 278/279
 484 supplemental texts · 9

Among the subjective and intersubjective formations of culture

then appear all formations of value, all external works, but also all
theories, all pseudo- or genuine sciences, all pseudo- or discovered
genuine truths; perhaps, ultimately, then, if it were to be accom-
5 plished, also universal science itself, which is aimed at here. If it
were already accomplished, it would have to exist, so it seems, twice,
once as universal theory of the world, and secondly: in the special
science of human culture it would appear as one of the products of
culture, as a special product of scientifically creative subjectivity in
10 the process of history. It is the same as it is with the positive indi-
vidual sciences: mathematics—the theory of numbers, and so forth,
and in the nexus of cultural history: mathematics—as a becoming
product—and one having become—of mathematizing humanity.
Only that we have, for universal science, the peculiar situation that
15 it finds itself as theme among all other themes as universal theory;
likewise the philosopher [finds himself] as subject of philosophy,
and so on.
Furthermore: The world, the universal theme of universal “phi-
losophy,” is at the same time the world as meant, judged, theorized
20 world [and as such] co-thematic in the scientific treatment on the
part of the thematic subjects and subject-communities belonging to
the world (hence in psychology and human science). A universal
psychology encompasses the scientists of the world and the sciences
of the world itself as their psychic formation—and it encompasses
25 itself. ⟨The world⟩ is thematic, once simpliciter and as such—and it
appears in the theme itself, and that is, in the special theme “cogniz-
ing subject,” as meant, intentional world and perhaps as cognized
with evidence. This holds valid for the world-cognizing subjects
in the way that they are thematic simpliciter and also belong to
30 this theme for themselves—and then further, by being thematic for
themselves, the following is once again contained in the theme, that
they are thematic for themselves as meant, and so on.
History. History encompasses thematically the cognized world
as cognized, cognizing subjects as such | and history itself as histor- VIII, 279/280
35 ical formation. History as science, as cognition, encompasses also
the cognizing historians and their cognizing, in which, once again,
stands, as cognized, this historian and history and the science of
history, and so on.
 the cartesian path 485

In universal cognition of cognizing subjectivity according to real-

ities and possibilities, should we not have to find, on the correlative
side, the whole world, and therein again these subjectivities them-
selves with all their actual and possible cognitions, and once more
5 with their true objects, thus once again [objects] of the world itself,
and once again it [, the world], itself? The relatedness of the I back
to itself—extended to the relatedness of evidently cognizing sub-
jectivity as such, actually and possibly, back upon itself and thereby
all further special relatednesses-back.
10 The starting point of the previous consideration was: we scien-
tists have a world—just as all human beings. It is at this world that
our entire life alongside with and prior to science is directed, we
live into it in a manifold of passive and active manners, it is into it
that we research. We investigate nature and create natural science.
15 Researching universally, we then also arrive at subjectivity experi-
encing in the world, at our entire active and passive life; of course
also at scientific life with all its results, also ultimately at the world
itself, as it exists in truth and the manner in which truth is valid for
us, respectively—in the process of reaching ever “more perfect”
20 cognitions—as substrate of universal science that determines it in
theories or as substrate of scientific subjectivity that cognizes it and
creates for it true theories; all that in the factum but also with respect
to possibilities.
If we consider that subjectivity, that all of us only have a world
25 by experiencing it and only know of the world by reflecting upon
the experienced [world], if we do not overlook that our subjectivity,
under the title “experiencing and thinking,” relates itself back to
what it experiences and thinks, or that this [what is experienced
and thought] lies in its own consciousness, as how and in what man-
30 ner it is seized and understooda—then it seems that what we | said VIII, 280/281
has an especially serious meaning, namely that an investigation of
subjectivity itself—an internal investigation of being and life that
is carried out in it—leads to all cognition, to all truth and to the true
world.
35 This, hence, provokes the question, whether or not research into
subjectivity, pursuing purely its inner workings—could be a path,

a ergriffen und begriffen

 486 supplemental texts · 9

or could be shaped into a path, an independent path that is, to a

universal cognition of the world.
The first and natural path of a science of the world is that of
“positivity,” that of the natural attitude. Living naturally, we have
5 the world and can also encompass it in a universal “overview,” and
as we live into it and investigate it, as always, we can posit for our-
selves the goal of a universal science of this constantly existing,
pregiven world for us, and we can then attempt to attain [this goal]
through an ordering of the regions of the world and through system-
10 atically ordered and interrelated special sciences. We then move, as
in Modernity, from nature to spirit and even where we investigate
spirit—in human sciences—not naturally, psychophysically, we take
it as spirit in the world, in nature, a sibling of pure nature. If we
proceed in this manner, then we find, were a full universal human
15 science to be formed, encapsulated in it, once again, natural science,
and so on, as we showed.
But is, accordingly, not another path possible, as already said
above, which pursues, from the very beginning, subjectivity in its
purity, as the path, in which everything that exists is something con-
20 scious and perhaps something cognized in truth? Do both paths—
that of natural positivity and the one to be drafted (as of now
unknown, how), the “purely” subjective one—have their equal right
for a universal science, a fully sufficient one?
How is an observation of subjectivity at all possible, in which
25 possible attitudes? Is it only possible, as is the case for the human
being in natural life, such that spirit is an object in the world, filed
into it, or is it not also possible such that spirit is investigated, so to
speak, prior to the world and as the one who constitutes [the world]
in itself?
30 How can the task of universal science be fulfilled in full satisfac-
tion |, how can it be approached in a first attempt and how can it be VIII, 281/282
continued? Can I begin at random and continue at random? Which
path is the necessary one here? Can one at all ground an absolute
science in a natural external observation of the world? Does one
35 not need to posit an “internal observation” for this?
It needs to be shown: In positive science, I achieve only relative
cognition. I see and understand, and in identification I proceed in a
continual conformation and authentication from seeing to seeing,
 the cartesian path 487

from insight to insight—⟨but I always ever achieve⟩ merely relative

insights, with horizons. Do I not encompass everything, when I say:
the world and—going even further—the real world and the possible
worlds?

5 Universal transcendental cognition as universal self-cognition, encap-

sulating in it universal world-cognition.
I.) I go the path of the transcendental reduction; at first, I observe
my universal transcendental subjectivity, my absolute Ego, I inves-
tigate it in its essential structures, in its essential formations and the
10 constitutive formations contained therein (among with, those that
indicate other Egos). In so doing, I construct myself at the same time
as “philosopher,” as the I that understands itself according to its
general essence in essential truths, and construct for myself thereby
the norm of the genuine I of cognition—of the transcendental one—
15 for its empirical praxis of factical transcendental world-cognition.
But I achieve this not only for myself, but as functionary of the
community of cognition, of the community of true humanity of cog-
nition, I help in us constructing for ourselves a genuine humanity
of cognition as such.
20 Communal self-cognition. What occurs here more concretely and
ever more concretely is objective world-cognition, actual and pos-
sible, in transcendental self-cognition (personal-plural self!). The
possible praxis of forming values becomes possible as well. I make
myself, and we make ourselves, bearers of possibilities of value truth
25 and practical truth, and thereby we realize a perfect (in a higher
sense) cognition and world of cognition. The true world, a possi-
bly true world as substrate of genuine cognition, becomes built up,
constituted | from the transcendental I and from the transcendental VIII, 282/283
“we,” as from transcendental ground.
30 “Self-cognition,” hereby, is the foundation for the constitution of
the “true” being of the self in itself. It is a self-re-creation that trans-
forms the self from the in-itself to the in-and-for-itself, it explicates it
for itself, “discloses” it and re-creates it in this disclosure as a devel-
opment (doxic unfolding, explication, concrete practical unfolding,
35 free self-development) into its true self. In this self-creation of our-
selves, however, we also create the true world; it, too, transforms
itself from the state of a tendentious blind in-itself into that of sci-
 488 supplemental texts · 9

entific in-and-for-itself, that is, it is precisely this for us; that is, in
the realization of its truly true being in constitutive subjectivity. But
special analyses would be required to build up the sense of “true”
self and “true” world (genuine humanity, and so on).
5 This is my transcendental path of the Ideas (the path of mod-
ern transcendental philosophy since Descartes (who was oriented
towards an epistemology and a critique of reason), a path which
never came to a radical self-understanding and thorough execution,
goes, in a certain manner, into this direction as well).
10 II.) But behold, is another path then not possible that has long
given me trouble to find the correct form and path of pursuit? The
two natural points of departure: of the “I am” and of the “the world
is,” are they not both starting points and, if correctly developed,
entryways into universal science, into genuine philosophy: thus both
15 ultimately leading to the same [result], at first in an epistemo-critical
naiveté, then in absolute justification? It is certainly not the case
that I want to speak in favor of splitting up the positive sciences!
And it is also not the case that I do not want to give their current
method their full due!1
20 Let us begin “dogmatically,” but directed at the actual univer-
sality of world-cognition. Let us implement the genuine principle
of positivity, or the genuine principle of grounding all cognition
in experience: experience understood, in complete generality, as
self-giving. How can I proceed? How can I get beyond positive
25 science? | VIII, 283/284
For starters, I keep an eye on universality and remain steadfast
in my will to radically realize it. Hence I truly pursue all nexuses. I
take everything that is given, as it is given in experience and insight-
ful cognition of a higher level; but then [I remain] not only in the
30 thematic perspective towards this givenness, but also in the ⟨per-
spective⟩ towards the subjective manners in which it is given, the
manners of appearance, also the full subjective doing and experi-
encing in general, thus truly in all directions.*

* Immediately and initially it would have to be made clear: Everything that is

1 Reading this sentence as a double negative, i.e., Husserl affirms that he wants to

give the methods of the positive sciences their full due.—Trans.

 the cartesian path 489

Examples: I am, say, practicing mathematics and take the mathe-

matical not only, as it becomes present to me and stands before me in
mathematizing, as the thought-“formation” “mathematical theory,”
but [I take] this theory precisely as a formation of mathematizing
5 [thought], which is itself now thematic, and thereby in the concrete
nexus of my personal history; and likewise intersubjectively in the
nexus of history as such and as history of the theory, or what says
the same: of the theory in its intersubjective theorization and its
historicity.
10 As a mathematician I practice mathematics “abstractly,” I live in
the evidence of the mathematical, and then I have only it itself (the
theory)—but only abstractly. At first it is something mathematical
as becoming, as something produced in my mathematizing, at first
only of this momentary [act of mathematizing]. In further practice
15 it becomes habitual and it gives itself as something identical to a
“repetition” of the same inferences, theorizings, and thus as the
one proof, the one theory, which is “in itself” vis-à-vis the repeti-
tious subjective doing and the corresponding concrete conscious
processes; then, in transition into intersubjectivity, the community
20 of mathematizers, it is vis-à-vis them also something “in itself,” as
identical, which every apt mathematician, every actual and possible
one, could have found (or perhaps has found or could have found)
as the identical “truth” in actual subjective acts or ones to be actually
or possibly carried out. From the very start I think as a currently
25 active mathematician |: what I have created, demonstrated, gained, VIII, 284/285
is nothing merely subjective, but “in itself.” But how can I come to
know this in-itself, and what does it actually mean for me? Well, I
understand that, as something identical of repeated and repeatable,
as repeatedly actualizable habitual insights—and mine as much
30 as those of others, actual and possible ones—it is to be found—
at times my own insightful experiences, at times, in the manner of
empathy, encompassing my own and others’—as intuitable in evi-
dent syntheses as self-giving identity. Hereby I have the possible
cognizers and their abiding cognitions as an evident open infinity
35 of self-giving possibilities, and in addition to this the insight that, no

given in natural-practical life as itself existing and valid as real becomes later a mere
appearance of …
 490 supplemental texts · 9

matter when or who would ever enact these or those possible for-
mations of insight, he would have precisely “the same.” On the other
hand I also understand that, if I realize this sameness with insight,
everybody could realize it, and I understand the “nativity” of these
5 identities, and so on. All of this leads to syntheses and correlates. If
I consider this—and this already means: if I also make again here
something seen with insight into a theme, as seen with insight of
this seeing itself and the repeatable post-meanings, empty meanings
and so on, and thus at the same time with what is seen with insight
10 precisely also this seeing with insight, with the respective habitual
acquisitions—then I free myself from “unconscious” “abstraction”
of positivity and I see the positive itself at the same time as mere
abstractum, as something dependent, essentially inseparable from
consciousness, as real and possible consciousness, and inseparable
15 from conscious subjects and their abiding acquisitions of validity.
Likewise everywhere. Everywhere I take cognition together with
what is cognized, as something belonging together essentially, and
the cognized in a co-consideration of all of its actual and possible
subjective modes and of the cognizing subjects, to which they belong
20 in actuality or possibility.
All of this I consider and effectuate, without knowing anything
of a transcendental subjectivity and without ever speaking of it. The
step that I take—from naive positivity (the positive sciences) to the
consistent co-consideration of the respective cognizing subjectivity
25 or its (and all respective) subjective modes of what is positively
cognized— |does not yet have the character of the step back to a VIII, 285/286
transcendental subjectivity.
Now I reflect: among the positive sciences—those related to the
objective world in general—stand also psychology and the manifold
30 human sciences. They deal from the very start with subjectivity. If, as
is self-evident, it is also demanded for them that what they cognize
becomes thematic and investigated in correlation with the subjec-
tive modes of cognition, then this demand seems to be superfluous
concerning their kind [of research]: at least when we do not take
35 special human sciences of the spirita individually, but all at once
and concatenated through the general human science, thus uni-

a Spezialwissenschaften vom Geiste

 the cartesian path 491

versal psychology (of individual subjectivity and intersubjectivity).

While the natural sciences wear, according to their own meaning, an
abstracting blinder, through which precisely everything subjective,
all spirit, is blocked out, then the totality of the subjective would
5 indeed seem to be the theme of the general human science, and
according to the generalities and in the specialities of the totality of
the special sciences of the spirit.

The noetic disciplines as human sciences, sciences of rational sub-

jectivity, eidetically or empirically considered, of their rational acts
10 and—therein—their rational formations.
If I, thusly, go beyond natural science and deal with its given-
nesses with the corresponding noeses, if I practice, hence, natural
science in transforming it into a natural-scientific noetics, then the
latter is from the very start a human science; thus my demand here
15 is to dissolve natural science into human science, into universal
psychology. Likewise: I lead noematic logic and formal mathesis
universalis back to a logical noetics, and likewise everywhere. If I
have from the start human sciences, then the cultural formations
lead back to the subjective acts constituting them, which constitute
20 cultural objects with their spiritual predicates, and back to the cor-
responding persons that thereby become thematic as well. If the
personalities in turn become systematically a theme, and in addition
in the most general manner in the general psychology of personali-
ties, then, | naturally, all subjective formations and that means, all VIII, 286/287
25 objective formations that can be produced in subjectivities, at once
with their subjective noeses, must be investigated.* In a certain sense
this is also correct, if one conceives of the idea of human science
broadly enough, whereby, however, ultimately all science that has
succumbed to the demand of bringing its theories together with the
30 corresponding noeses to a scientific treatment, would sublate itself
into a all-general science—a universal “human science.”

* Once the essential connection between subjective modes and true being has
become clear, then the objective world corresponds to the cognitive correlate
“subject-intentional world as such.” This subjectively cognized and cognizable world
as such—this is actuality and potentiality of evidences of different levels, and so on.
 492 supplemental texts · 9

But among the natural sciences of the world we will not factically
find such an all-sided or even universal science of the subjective
under the title “human sciences,” none that would even have an
idea of the vastness and type of the goal of a universal science of the
5 subjective indicated above. Not without reason one distinguishes
among the positive sciences as such (the sciences of the world) nat-
ural sciences and sciences of the spirit. The latter are—disregarding
the confused historical psychology of consciousness—sciences of
human personalities and their personal products.1 Part of these are,
10 to be sure, also the cognitive formations, and we have indeed, as a
human-scientific logic (= as “noetic”), a doctrine and a normative
doctrine of logical actions (forming concepts, forming insights, mak-
ing correct inferences, and so on). Noematic logic, logical analytics,
circumscribes the products, which are to be gained in evident cog-
15 nizing, according to their form, the noematic-logical laws and their
theories. These evident formations (their forms and laws, respec-
tively) are brought into relation to the cognizing worldly-personal
subject | and are viewed as formations of cognizing action, which is VIII, 287/288
self-giving in original production. Thus, the theme is logical action
20 according to its steps of action: the construction of practical for-
mations according to their practical intermediary steps, but not
differently than in the other human sciences where, for instance,
in aesthetics, the aesthetical work precisely of the creative person
is observed, only that one here pursues the aesthetic motivations
25 (the aesthetical premises) and in the previous case, the cognitive
premises; here the logical, there the aesthetical steps of the products,
in which the final product is achieved through action—regardless
of the further motivations of the extra-aesthetical and extra-logical
sphere, which can equally be, and actually are, considered in histor-
30 ical human sciences.

1 The meaning of this sentence becomes clear subsequently: The human sciences

as personal sciences deal with persons as active and their actions (in the broadest
sense)—not with the actually constituting consciousness. [Husserl refers here to the
exposition below, as of p. 499, l. 15—Ed.]
 the cartesian path 493

The abstractness of all “activities.” I-acts in human science as consti-

tuted “streams.” Positivity (“abstractness”) of the human sciences.
But now one needs to keep in mind that this entire consideration,
this first thematic of subjective achievements, is still “abstract.” The
5 noetics (the normative doctrines of reason) as positive sciences all
share with all positive sciences, also the human sciences, the basic
flaw of abstractness. In order to clarify this “abstraction,” whose sub-
lation translates into phenomenological subjectivity, let me expound
the following.
10 To reflect on the I as judging or valuing means reflecting on its
motives for judgment, that is, on its judging positions, “in view of
which” other judgments become necessary as consequences or as
insights into their states of affairs; this now means pursuing these
positions and their concatenations to active creations with forma-
15 tions, but not yet bringing into view and to thematically investigating
the concrete life of consciousness, which essentially bears these posi-
tions within itself: I as active I, I, willing, realizing, aimed at a final
goal, that towards which I act—correlatively the whence of the
beginning, what is my beginning, my first “premise,” next, what I
20 do with it, | what first I create, which practical possibilities I have VIII, 288/289
and which, when realized, lead to the goal, which leads further from
there, and so on.
I-acts, such as “I mean that,” “I posit this as substrate (subject),
then this as predicate,” or “I posit a hypothesis, and thence the fol-
25 lowing proposition ensues” and so on—these are structural lines of
activity (of acting), which issue forth from the I to what emerges
noematically and which have, in the case of originary fulfillment
of the practical intention—hence in every step of directly realizing
acting—a subjective character, precisely that of self-grasping—of
30 self-grasping of an object (experience) or of an essential generality
or of a consequence, and so on—of having-attained-it-itself, of a
self-realization.
Ego Cogito in the ordinary sense and that of human science. Dou-
ble meaning of “intention.” Whoever sees and grasps by seeing: “I
35 see this or that,” has thereby not yet knowledge and perhaps no idea
of all the subjective [elements] that this I-see makes concrete.The “I
see” expresses the intending-straightforwardly, the I’s aiming-at the
object and, as seeing, being-with-it-by-attaining-it, and proceeding
 494 supplemental texts · 9

further in self-realization. ⟨But⟩ already on the noematic side one

has not yet brought into view the changing manners of appearance,
aspects, orientations, and so on, for the reflection upon the I-acts
in the ordinary sense. [This reflection] is, accordingly, not yet the
5 perspective onto the concretion of I-consciousness, in which the Ego
Cogito in the ordinary sense only constitutes, as it were, one form,
one structure. It is, hence, still something abstract,* and thus all asser-
tions in the human sciences—also all assertions of a logic, an ethics,
an aesthetics, which are both noematically and noetically oriented,
10 as technologies,a as practical disciplines—still have the character of
a naive positivity, and in order to overcome it, a noetics of a novel
meaning (of a concrete, phenomenological one) is required, which
aims at sublating all abstractions, everything which is still a one-
sided assertion |, is to be seen precisely as such and, hence one has VIII, 289/290
15 to proceed in every conceivable direction to universality, which
everywhere makes possible full concretion, fully sufficient cogni-
tion. All personal psychology—the genuine one, not sensualistically
falsified—as valuable as it may be in the framework of positive
science, has remained stuck in one-sidednesses of positivity as such.
20 Legitimately, traditional logic and ethics, in their double-sidedness
of noematic-noetic consideration, belong into the (empirical and
eidetic) nexus of a personal psychology; however, a higher level of
noetic-scientific consideration of conscious subjectivity is necessary
to grasp it in its fully concrete life, into which factor, as well as every-
25 thing noematic and ontic, equally all acts, all actions of subjects, as
subjective formations. Acts, actions are, according to the notion that
we all have [of them] and which merely express what comes into
the view in natural I-reflection alone and abstractly, positivities of a
higher (reflective) level vis-à-vis the primary positivities of “pure
30 nature.”

* It should be explained in detail that this abstraction in the spiritual act concerns
both: at once the subjective modes of the thematizing acts (= actions; judging, valuing,
and so on), which, as such, give rise phenomenologically to many new reflections, and
the themes themselves (the practical formations), which have their, albeit hidden,
manners of appearance.

a Kunstlehren
 the cartesian path 495

Hence, universality—here meant as that universality of research

which inquires, as it were, regarding the totality of the world as world
of cognition and for every conceivable object of cognition, into all
essential correlations belonging to the object as positive theme, as
5 theme of experience and as theoretical theme of science—leads
alone to full concretion. The demand is not to ignore the object,
but to see it in its objective concretion as the essential correlate
of these or other actual and possible occurrences of subjectiv-
ity, which constitute it intentionally and which are inseparable
10 from it as meaning, and thereby to take [the object] in to sub-
jectivity and to investigate it there together with its subjective
[element].
It is difficult to avoid ambiguous talk. For sure the notion is
comprehensible that in the investigation of subjectivity—in actu-
15 alities and potentialities—its world with all objectivities makes its
appearance as “formation,” but also inseparable from its “forming,”
whereby this forming itself may not remain in the naive manner
of positive reflection, it may not itself | remain abstract. The uni- VIII, 290/291
versality that universal science aims at and demands, intends to
20 conceive thoroughly the correlative consideration of every unity
as cognitive unity with respect to the world, [which is] the total
universe of objects existing for us; and thereby, in the cognition of
the inseparable unity of individual subjectivity and intersubjectivity
as constituting in community, it is the task to make precisely this
25 unity into a theme for research—in the concrete manner which
then encompasses the universe as its correlative formation. The
more detailed construction of a systematic method is a matter of
special considerations. All investigations are one-sided, but this
one-sidedness has to be understood and to be overcome method-
30 ologically by a mastery of all aspects of unity.a*

* Here it needs to be shown further: If I pursue the universal and pure total sub-
jectivity in psychological apperception, I discover that, if I think it through to a
complete universality, it encompasses already, ultimately, nature, the psychophysical
world, therein it itself, that it is, thus, the absolute in its being, unaffected even if the
being of the world remained in question, and then that the world is an index, and so
on—parallelism.

a Einheitsgesichtpunkte
 496 supplemental texts · 9

While writing this I see that, judging from the hints on the last
page,1 everything that is grasped by the psychologist of spirit bears
an abstraction concerning the acts and act formations, an abstrac-
tion that is to be enacted in several manners: In an act we have
5 an action (activity in the broad sense) of the I, which is directed
at a goal, and here we have the deeper transcendental modes of
being directed at—striving, with the intention to …—and the modes
of appearances of that towards which they are directed, those of
the appearing, of what is realized in the fulfillment of the striving
10 intention. Now one can bring everything under the titlea mode of
“appearance,” the I-action has its own “manners of appearance”
just as the objectivity towards which it strives and what enters into
it itself “intentionally” and in the fulfillment of the intention as what
is realized in the mode of “itself.” Look at all that stands under
15 the title “mode of appearance”! Then also the phenomenological
modification of the object where determinations manifest them-
selves, but also the manifestations in the I in its habituality, and so
forth. But indeed | one needs to distinguish: the world, the universe VIII, 291/292
of pregivenness—and the actual world: actual as what is themati-
20 cally experienced, considered in thematizing acts of thinking, as a
thematic substrate of thought formations—judging, determining—
actual in evaluating thematizings, in phantasy modifications of what
is experienced, in considerations and experiences of practical possi-
bilities (as “to be realized” by me), in executing, acting realizations.
25 Also part of it: what is inactual but can again be actualized. Two
forms of actualities! The latter: which realizes anew the pregiven
entity in its being, which interprets it, confirms its being, further
determines its being-thus, striving for its ontic truth—hence: from
actuality of “acting” ⟨arises⟩ inactuality as a mode of actuality. But
30 world exists from constituting activity; what constitutes transcen-

a Reading “unter den Titel” instead of “unter dem Titel”—Trans.

1 Husserl means his own previous reflections prior to this paragraph. What now

follows, Husserl designates as “comment on the last two pages.” This refers to p. 493,
l. 1, up to here—Ed.
 the cartesian path 497

dentally is not constituted, is not pregiven—it only becomes for the

phenomenologist thus through phenomenology.

I can attempt to proceed as follows:

Natural concept of the world. Concerning the prescientific world
5 factually pregiven to me, I attempt a description of its factical uni-
versal structural typicality. I soon arrive at the human beings that
are factored into the world, who are, in spiritual regard, personal
subjectivities just like I am and as which I count myself as part of the
world—as existing in the world, as acting into the world, experienc-
10 ing, thinking, modifying what is real. I now eidetically modify these
subjectivities given in experience and in pure intuition of possibility.
I see them as constantly experiencing the world and their correla-
tion to the possible experiences and possible worlds of experience. I
see that possible world leads back to possible subjectivity, in which
15 the empirical appears, just as all kinds of objectivity (also ideal) as
such. Subjectivity itself exists, I see, by “appearing” for itself and by
being cognizable for itself.
I start out from examples, I take examples from the cognition
of nature, of personal and cultural cognition as guiding clues of
20 intentional analysis, but a psychological one, I elevate myself to a
universal egological attitude, insofar as I do not, | as on the Cartesian VIII, 292/293
way, immediately “exclude” the entire natural world.
(If I do that, I must then still take such individual guiding clues
and seek the principles of a phenomenological method and of a
25 critique of all cognition—at first immanent and then (positional)
objective cognition arising in immanence. I thus begin, pursuing the
meaning of the Cartesian method, with a Discours de la méthode and
Meditationes de prima philosophia, leading into a predelineation of
the structure of a genuine philosophical science and of a scientific
30 system. Here I must, afterwards, consider the formal structure of the
naturally posited, naturally pregiven-constituted world—firstly as
world of experience and then as world of theory, which is the theme
of the different sciences—and take it as guiding clue for concrete
phenomenological work. But the Cartesian method wants to be a
35 grounding of the sciences through a critique of reason.)
Opposed to this, I said, I can also begin with the natural obser-
vation of the world, by exposing the structures of the natural “rep-
 498 supplemental texts · 9

resentation of the world” and pursue the sciences of the world

related to it:* in the question what these sciences may lack for their
completion and to what extent their conjunction really is on the
trajectory to being an actually sufficient universal science. Here, of
5 course I must also arrive at constitution, but at first at the cognitive
correlation in its psychological form. But what is guiding here is
merely the incompleteness of speciality vis-à-vis the completeness
of universality. Every positive theme, each of its objects harbors an
abstraction, it harbors uninvestigated “sides,” each of them refers
10 to subjectivity, and so on. I am led to the psychological reduction, to
the modes of appearance, which authenticate themselves in experi-
ence (in experience of every objective region), on the other hand
[I am led to] egoical thematic relations on the part of empirical
subjectivity (or of the I of persons and souls), to the | intentional VIII, 293/294
15 objectivities and the different forms of positings and “propositions”
and “positional meaning” (theses and themes).†
By transitioning to full universality and disclosing all anonymous
correlations, all essential opennesses and necessary connections, I
then arrive at transcendental idealism with the full phenomenolog-
20 ical reduction. At first I arrive at universal pure intersubjectivity,
at the totality of souls “existing in the world” and purely internally
conjoined with one another. What is required, then, is a next step in
order to give up the natural-positive standpoint, which would be, in
full universality—and universality of the psychological Epoché—
25 a non-sequitur, a contradiction; say, on the path of the critique of
Cartesian cognition of pure subjectivity’s independence of the being
of the world.
Every experiential objectivity (as region) is a guiding clue for a
constitutive system of possible phansiological nexuses, syntheses
30 of appearances, on the other hand of possible thematic nexuses, of

* Here one would have to consider explicitly the necessity to overcome the
descriptive level of the sciences—and especially of the natural sciences—through
idealization.
† Perhaps “positional meaning” is a good term to describe what plays the thematic
role for the human sciences and the normative sciences themselves, and what is not
yet fully phenomenological. Here I do not yet have sufficiently clear distinctions.
Thematic intentionality and phansiological intentionality (the modes of “appear-
ing”).
 the cartesian path 499

syntheses of true propositions. Science in the fullest and ultimate

sense, universal science, is a universal system of objective theory (in
infinitum) and correlatively a universal system of theory of experi-
ence of all levels (theory of phánsis, constitutive theory), whereby
5 the thematic nexuses, the theoretical ones, again have their phán-
sis; they have their experience and manners of appearance of this
experience—and so in infinitum.
Of course it is very difficult to sharply draw the levels of the
structure of the world in this process, the levels of the sciences and
10 the philosophical method of “true cognition” in the ultimate sense.
But the same obtains on the first path. At any rate, it is a beginning.
And by the way—the enormous difficulty is the “unlocking” of the
implicit potentialities, the unlocking of the horizons, the clarification
of the pregivenness of the world as abiding pre-validity. | VIII, 294/295
15 The further reflection1 immediately transitions to the “norma-
tive disciplines,” which aim at logical “truth,” aesthetical and ethical
“truth,” genuineness. Science, art, technology, ethical existence (eth-
ical personality, ethical behavior) are here conceived as standing
under norms of “truth,” directed at “normative goals.” Any praxis
20 whatsoever has its goals, which the active agent experiences, in his
consciousness, as more or less perfectly attained. But this, too, is to
be derived from personal, and that is, practical life; what has become
conscious as perfect attainment, as fulfillment of active striving and
which has given the experience the abiding meaning of fulfillment at
25 first, later loses this meaning, just as every such experience is subject
to a later critique, motivated through the experience of modal-
ization, a critique which precisely wants to ascertain whether this
attainment was a truly perfect one. But also what withstands such a
critique becomes relative, insofar as the goal itself becomes relative.
30 ⟨All⟩ of this, ⟨however⟩, also goes for the means, the intermediary
goals, the path.
1) The goal as goal is (as existing truly) originarily given in the
fulfillment, which is true fulfillment when it withstands, as purely
fulfilling, every critique. It is evidently given “a priori” in the evident

1 The text that now follows was written, as Husserl remarks, “apparently a few

years later ⟨as the previous one, written in 1923⟩, or as correction of the old pages.”
Husserl also calls it a “supplement” to pp. 492 ff.—Ed.
 500 supplemental texts · 9

“anticipatory imagination” of the goal as the end of a path leading

to it, evident to me as practically possible. Aiming-at means positing
future reality in a pre-willing, means positing of the will. A realizing
action comes to an end in an actuality that has now become present,
5 as given in the mode of will of the realized reality. But the latter still
has its horizon of will lying in objective presence, as apperceptive
co-presence of what is “actually” perceived, and so on. This is what
critique aims at.
2) But now there is oftentimes the possibility of a different type
10 of critique of the goal of which I already have evidence as mine or
as what I have attained in truth just as I had intended. This novel
critique pertains to | the possibility that I become conscious of the VIII, 295/296
fact that I could have desired something better, or even the possibil-
ity of my insight that this goal is one that I absolutely should not
15 have willed, or that it contradicts an absolute ought.
This already indicates that the cases are different, and one speaks
of an ought in different senses, and only in certain ⟨cases⟩ of an ought
in a pregnant, namely an absolute, sense. I have, “stupidly,” chosen
the less pleasant, the less useful, where I could have chosen the more
20 pleasant and more useful. I was “impractical,” I have chosen the
longer path where I would better have chosen the shorter one, and
so on. On the other hand: I have chosen something merely pleasant
and useful, where I could have and “should” have chosen a kalón.
Hence, not only our paths, but also our goals, and these themselves
25 under different concepts of ought, become distinguished and crit-
icized, according to manifold preferences, which do not concern
the mere material content of the goals, but the further and furthest
open horizon of one’s own and of the intersubjective practical life
and its possible goals. In each of these in principle different forms
30 of preferability there may exist their best [option], but perhaps all
of these have ultimately a relation to one best [option] of the form
“absolute ought,” even those that are already of this form. The lat-
ter, insofar as also absolute ought may stand under principles of
preferability, above which governs a highest absolute ought.
35 Here is not the place to pursue this relativism. At any rate, even
goals have, besides their factical being (their possibility in a pos-
sible realization and its reality in the fulfilling realization itself),
possible dimensions of perfection and imperfection, with corre-
 the cartesian path 501

sponding dimensions of critique and evidence. The critique refers

not only to actual acting, aimed at the current actual goals, but also
to the habitual goals, the abiding practical interests: from current
life arises—and from its critique of the current-conscious driving
5 goals—a steady tendency: towards what is practically the best, which
would not be crossed out in the further nexus of aiming | life, that VIII, 296/297
one can remain with the goals and does not have to understand that
one could have, instead of them, chosen something better; hence
⟨the tendency⟩ towards a lifestyle of universal practical harmony
10 (thus also, and above all, intersubjectively) with a system of goals,
which could remain forever without remorse.
In addition, actual and meant evidences stand before us (as such
subject to critique), in which an absolute ought and an absolute
preference stand before us, albeit once more in a relativity, which
15 does not annul this character, but which relativizes, in the compari-
son of goals, this absolute preferability to certain presuppositions,
to practical regions which are to be made comprehensible—to nor-
mal situational generalities. We thus arrive at regions, at fields of
absolute norms, here understood as absolutely to be implemented
20 in their situation, absolutely preferable goals. Insofar as they are
to be grasped in generality in genus and even in eidetic general-
ity (in the relativity of its situation, to be grasped in essence), we
have absolute norms in the ordinary sense, that is, eidetic-general
norms with eidetic-generally valid (and that is, themselves abso-
25 lutely valid) normative propositions. Into this essential generality
enters the relation to the situation, correlatively grasped in essential
generality. Such norms are those of ontic truth, not only of formal-
logical but of logical truth as such, and ultimately also of pre-logical
situational truth; again the norms of aesthetic truth, those of ethical
30 truth, of the truth of absolutely correct personal action; but also
of the ethical truth of the person itself, that is, of its being as true
and genuine person (the true and genuine human being)—as an
idea in a thoroughgoing striving for what is genuine and true of
the ⟨person⟩ living in activity and thereby renewing itself in abso-
35 lute normative thematization of its entire life—perhaps through
a conversion—a person that shapes himself under the absolutely
normative idea of the person of an absolute ought; and likewise for
the community. This ethical truth of the person is itself absolute
 502 supplemental texts · 9

“formal” truth—form for an absolutely genuine ethical doing or

ethical personhood in its current situation (historical, human and
thereby in its surrounding world). | VIII, 297/298
If one now talks of normative sciences, of logic, aesthetics, ethics,
5 then these are precisely ⟨sciences⟩ of the distinct basic types of
absolute norms, and ultimately also of their reciprocal being-related-
unto-each-other (their reciprocal intertwinement) and their syn-
theses to ultimate absolutenesses.
Let us continue from here and consider the domains of the
10 human sciences, then they are, as sciences of humanity, ordered
according to special humanities and correlatively ⟨they are sci-
ences⟩ of the surroundings which is conscious for these humanities
and shaped ever newly from their individual-personal and com-
munalized life. Everything is thematic here what human beings are
15 conscious of,* what they find consciously as existing for them (in
certainty, in questionability, in probability, as semblance, and so on),
what has a spiritual form stemming from their life (from what they
suffer from “being,” from what they value in this or that way, from
being practically motivated by valuing), [what has a spiritual form]
20 from their active doing: the world of things as a human world of
culture, as world of products, purposeful formations, usable goods,
utilities, inutilities (= what is indifferent or harmful), and so on.
On the other hand the human beings themselves ⟨are thematic⟩ as
correlatively in the process of a steady becoming as persons, in the
25 transformation and development of their characters (and so on) and
perhaps putting themselves and their fellow human beings, ⟨their⟩
comrades to work practically, hence cultivating [them].
A special area of human science is here the normative praxis on
the basis of normative evaluation of the spiritual formations and
30 of the human beings themselves. On the one hand, and at first, the
question is
1) what human beings as such have factically willed and striven
for and what they have in truth brought to a complete or incomplete
realization in the past, what thereby has come about in terms of for-

* “Conscious”: whatever is already valid actually or potentially for human beings

as human beings as such and for these or other human beings in particular, valid as
existing, as valuable, as good, as a goal of actual or “possible” life.
 the cartesian path 503

mations, in which typicality, and so on; on the other hand, what they
have had before their eyes factically as absolute norms—singular
ones or laws of norms—and how clearly they have grasped them
and to what extent they have realized them; | VIII, 298/299
5 2) finally the evaluation of humankind and its spiritual surround-
ings as standing under absolute norms (from the standpoint of the
human scientist), regardless whether the evaluated ⟨humankind⟩
was guided by these [norms] or not; also, to what extent humankind
as a development is to be understood as standing under the idea of
10 absolute norms, and so on.*
We thus have
1) the factual sciences of the human spirit, that is, in earthly
finitude;
2) the a priori sciences of the human spirit:
15 a) the a priori of a human person according to its unique essen-
tial structures, in its relative concretion as a personal individual, as
abiding in its affections and actions, and as such on the basis of a
spiritual passivity;
b) the a priori of a human community, human being-together-
20 with-one-another in the world as a personal being-together; on the
other hand
c) in general the correlative a priori of human surroundings, of
the world as experienced surroundings of the human being and
human community: included therein the psychophysical a priori; the
25 universal a priori of the human spirit in its implications—implying
the universal a priori of nature, of the experienced world as such,
also of nature and world as such as logically true, as existing in ontic
possibilities, as the world in human practical possibilities and as the
ideally best possible surroundings of the individual and communal
30 human being in every ontic possibility as practical for him. The
human being as person = subject of acts, thus always “potential” in
his possibilities.
The universal a priori of purely personal intersubjectivity in its
immanent logified infinity—the absolute, universally pure human-

* In the relativity of everyday life we evaluate ourselves and the others ⟨as well⟩,
and that is (1) by presupposing at first their factical thoughts and deeds, also their
factical norms, but then (2) absolutely: so in general.
 504 supplemental texts · 9

subjective a priori ⟨has⟩ as branches: the a priori of judgmental truth

(ontic truth, matter-of-fact-truth in the broadest sense), the a priori
of a pure absolute ethics, and so on—these are branches, and yet
they embrace one another.
5 Ethics in the ordinary sense, doctrine of beauty in the ordinary | VIII, 299/300
sense are related back to earthly situations, to factical-historical
humanities. But the moment that we logify the rational, “norma-
tive” disciplines, that is, relate them to the supposed infinity, we
transcend the earthly.
10 The universal a priori of the world, the one existing for us, yields
the essential generalities of the ontic possibilities of our horizon-
ally experienced-meant world, conceived as developed according
to every harmonious ontic possibility, which would attribute to this
factically meant world the unity of a true being in spatiotemporal
15 infinity and ⟨thereby would provide⟩ a modification of this endlessly
multifaceted factum “existing world” (with its infinite ontic possi-
bilities) as eidetic singularity. This universal a priori of the world,
a priori of a possible world, existing as such in truth in infinitum,
implies the a priori of every possible nature (the nucleus of the
20 world) and the a priori of spirituality, occurring in the world as
possibility—possibly psychophysically—as singular or intersubjec-
tively conjoined, communalized, implying one another intentionally.
This spiritual a priori, however, implies the a priori of nature. We
do not have, accordingly, an a priori doctrine of nature alongside
25 an a priori doctrine of spirit, and yet we have the a priori of psy-
chophysics. But spirituality as such existing in the world is itself
an apperceptive formation, just as the world as such. The moment
we include the correlative a priori of the world, that of constituting
ultimate subjectivity, everything changes.
30 As long as we research or act (and so on) as human beings, con-
scious of ourselves as human beings in natural validity, we have as
the correlate of our being the world: the external world, and us along
with it: as total world. The moment we transcend our human exis-
tence, through the phenomenological reduction, towards universal
35 apperception and towards transcendental subjectivity as the locus of
its accomplishments, we have, as existing totality, the transcendental
I-universe, and, as constituted, the world of the natural human being.
As human beings we accomplish the constitutive psychological, and
 the cartesian path 505

iterated the same over and over as psychologically apperceived;

as transcendental subjects we accomplish the transcendental, also
once again iterated. To | the worldliness or humanness belongs the VIII, 300/301
psychologizing iteration of the subjective, every reflection is psy-
5 chological apperception of what is reflected, and the potentiality
of this iteration already belongs to the pregivenness and its hori-
zon. The phenomenological method firstly enables transcendental
experience (and so on), that is to say, on the ground of the “world”
reduced as transcendental phenomenon. From there the I “free of
10 presuppositions” creates transcendental pregivenness. Everything
that is now pregiven as transcendental is then carried over into the
psychological.
 10

Husserl’s Critical Notes on the Train of

Thought [of Part II of the Lecture]* VIII, 310

ad 208ff.: Insufficient.
5 ad 230–235, l. 8: Rework and shorten significantly.
ad 235, l. 9–239: Instead of the following elucidations ⟨from 235,
l. 1⟩ until p. 239, the principle of indubitability should be introduced
first, in the same vague manner in which it appears in Descartes’
Meditationes at first, and not immediately developed, in the extreme
10 form, into the principle of apodictic indubitability (see also the reca-
pitulation beginning p. 238, l. 9). For in order to shatter the belief in
the certainty of the world, it suffices to apply this principle already
in its vague version. Applied in the latter sense, it leads, through the
exclusion of the world, to pure subjectivity, in which again | different VIII, 310/311
15 givennesses would have to be distinguished, apodictically certain
ones and such that are not apodictic. The necessity of positing the
principle of indubitability in its extreme version thus only discloses
itself when one has already reached the ground of pure subjectivity
through the application of this principle in the vague version, and
20 it then leads to the distinction between the transcendental and the
apodictic reduction (p. 284). Thus, in what follows until then, the
talk of “apodictic” reduction or critique should be avoided.
On this note: No, I have no special reason to doubt that the world
not exist. But I ask myself if it is indeed so completely certain that
25 …, and if I reflect upon, say, mathematical evidence, I become aware
that one here has to distinguish between empirical and apodictic
indubitability.
ad 240, l. 27–29: Why?
On the same passage: On the train of thought.

* 1924 and 1925.

 husserl’s critical notes on the train of thought 507

The principle of adequate cognition. Principle of evidence with

the levels apodicticity and adequacy.
Should I consider no cognition as absolutely justified which
does ⟨not⟩ have and attain the goal of adequacy? Or shall I also
5 accept cognitions, processes of cognition with certain methodolog-
ical achievements of the type that the progresses in its method is
guaranteed through apodictic and adequate principles, and that I
may not reach actual adequacy in the respective spheres of cogni-
tion, but nevertheless approximation to this goal: the goal an ideal
10 pole? Perhaps there lies in this [sphere of cognition] also a type
of apodicticity under the title “empirical science,” which I cannot
oversee at the outset?
Questions:
Can there be a thoroughgoing apodictic cognition of the world?
15 If I view, at the outset, the cognition of the world as the actual goal
of all, and of all scientific, cognition?
If not, what can apodictic and adequate cognition achieve, how
for does it reach, and to what extent can the cognition of the world
become a “science” after all in apodictic cognition? What does “sci-
20 ence” as the form of justification, the form of grounding, the form
of cognition, mean, if I cannot simply equate science with apodictic
cognition of something to be cognized? Perhaps the science of the
world is apodictic through and through, if it, as shaped “absolutely,”
does not merely want to posit the world simpliciter apodictically, but
25 world-presumption, thing-presumption, and so on, and if all theory
is related to empirical presumption and itself remains presumptive
and remains, in every modification, relatively apodictic, and so on?
1) The proof that external experience is not apodictic, and cer-
tainly not adequate, correlatively, that the experienced world does
30 not have to exist. | VIII, 311/312
On its ground all natural sciences move about, they are all mun-
dane. If they desire final cognition of “the” true world, apodictic
cognition hence, then there can be no such sciences that could ever
satisfy me. I then no longer need a critique of empirical sciences—
35 but also [I need not] attempt to erect such sciences.
But let us leave this issue aside, in what sense experience could
be a ground for sciences after all, whether or not, albeit in a modified
sense, an apodictic science is possible.
 508 supplemental texts · 10

2) What the critique of mundane experience at all times presup-

posed: my experiencing I and experienced life. Hence transition to
the Ego Cogito. Here we have an assertion that cannot be crossed
out, on the ground of an experience that cannot be crossed out. The
5 transcendental I—later transcendental intersubjectivity.
3) The apodictic critique of the Ego Cogito.
Just as in the Kant Speech,1 I can immediately approach transcen-
dental subjectivity; perhaps directly following the thought: Is there
a type of experience that is apodictic and always presupposed?
10 Thus [I may] critique only briefly external experience, or not at
all, and then merely ⟨expound⟩ the idea: whatever I cognize, one
cognition is apodictic prior to all testing of this cognizing and is
“presupposed.” I, thus, arrive at cognitive life itself, and what would
now ensue would be the interpretation of this Ego Cogito. Is the
15 Ego the psychophysical one? And so on.
ad 247: What is lacking here is a description of the objective,
always pregiven world and the doctrine of unbuilding, which is
indispensable for a clean presentation.
ad 268ff.: The lack of the doctrine of unbuilding becomes palpa-
20 ble here.
ad 280, l. 29–281, l. 2: This can be desired from the outset.
ad 285ff.: On the critique of my presentation: The now following
overview over the realm of transcendental subjectivity is given still
prior to all apodictic critique. At this point one should mention
25 that this overview will later take on the function of opening up a
second path to transcendental subjectivity (see pp. 329f.), which can
be entered completely independently of the first “Cartesian” one
and without a view to its motivation. The point of departure here is
the reduction with respect to individual acts, which is carried out in
30 the following exemplary analyses.* | What is gained through these VIII, 312/313

* The exemplary analyses with the purpose of gaining an overview over pure
subjectivity range from pp. 286–291 and then again from 316–322. What lies in the

1 “Kant and the Idea of a Transcendental Philosophy” (Hua. VII, pp. 230–287;

trans. T.E. Klein & W.E. Pohl, in: Southwestern Journal of Philosophy, vol. 5, Fall
1974, pp. 9–56) was a speech that Husserl gave in 1924, the 200th anniversary of
Kant’s birth and was to be worked out for publication in Kant Studien. The text was
never published by Husserl, however.—Trans.
 husserl’s critical notes on the train of thought 509

individual reductions, whereby the exclusion of the world is always

merely partial and relative, is not transcendental purity in the strict
sense, but merely a purity in the sense of empirical psychology (cf.
also pp. 310ff.). From there the path leads to genuine transcendental
5 purity through a universal reduction circumscribed on pp. 345ff.1
The advantage of this second way to transcendental subjectivity
vis-à-vis the Cartesian is that it immediately also offers the possi-
bility of including intersubjectivity in the reduction (cf. pp. 331f and
pp. 336ff.).
10 ad 291, l. 7 andff.: ⟨Here⟩ the following problem is being tackled:
how one is to clarify the meaning and accomplishment of the tran-
scendental Epoché; hence a phenomenological theory of the Epoché
on the basis of a theory of reflection as such. The subsequent trans-
formation of the meaning of this “novel path” to transcendental
15 subjectivity p. 329. Cf. pp. 340 ff.
ad 291, l. 8–314, l. 10: In order to improve the train of the pre-
sentation: the elucidations following now (⟨from pp. 291–315⟩) on
the latent and patent Ego as well as the notion of interest and the
disinterested spectator are to be seen at this place as an excursion as
20 it were, since they interrupt the path of leading up to transcenden-
tal subjectivity on the second path, namely starting from reduced
individual acts. They can be viewed as pieces of a phenomenology
of the acts of the phenomenological reduction, and at first related to
the individualized acts of this sort. All that is said here can, however,
25 also be related to the universal reduction discussed later.
ad 296ff.: Important with respect to the cleanliness of the train
of thought:
Exclusion of all positions in the experiences:
1) If I start out from naiveté, I do not yet have phenomenologi-
30 cal acts, and I then exclude the position-takings in all acts—in all
presentifying acts, of course.
2) If I have already carried out phenomenological acts, then I
can reflect upon them, and this reflection is a new phenomenologi-

middle, pp. 291–315, is to be seen as part of a phenomenology of the phenomenolog-

ical reduction.

1 But cf. also Texts 21 (pp. 575ff.) and XXV (Hua. VIII, pp. 621ff.)—Ed. Text XXV

is not included in this translation—Trans.

 510 supplemental texts · 10

cal experience, ⟨a reflection, namely⟩, where I have from the very

start something transcendental, if I only hold steadfast the exclusion
which I have already enacted. But what is therein posited is, once
again, a transcendental experience. If I could do this in the manner
5 that I still have the latter as present, then it would not have to be
excluded; for it is phenomenological positings, after all, that I want
to enact.
ad 298, l. 34–309, l. 9: Naturally, now one will have to consider
even more whether the train of thought is in good order.
10 I begin with the doctrines of natural reflection, splitting of the
Ego, | and so on, but consider only doxic acts and doxic reflections— VIII, 313/314
something that needs to be stressed more sharply—and now the
question becomes if it is still possible for me to already introduce
the concept of interest and disinterestedness in the doxic sphere, from
15 p. 290, l. 9–p. 295.
Is this helpful as preparation and as foundation for a first, nar-
rower concept, and does it fit well with the later one?
ad 303, l. 23, andff.: On the path: as of p. 302 excursion on the
theory of theme, interest, attitude:
20 What now follows has, besides its function as part of a phe-
nomenology of the phenomenological reduction, also the other
function, namely to point out that the reduction can be enacted with
respect to every type of acts and not only with respect to the cogni-
tive ones, by virtue of the fact that the attitude of the disinterested
25 spectator necessary for the reduction is possible with respect to all
types of acts.
ad 302, l. 23–309, l. 9, especially as of 304, l. 13:Acts in main action
and supporting action: main action is a title for what is thematic
and what belongs to the unity of a theme. Unity of interest—on this
30 p. 306.
But here we will have to make yet finer distinctions. Different
main actions can intersect with one another. What is missing here
is the concept of attitude, which is an essential part of the main
action. Then the change of attitude. Habituality and steadfastness
35 of the attitude, for instance during the labor of one’s occupation.
But several “occupations,” several habitual main actions, several
thematic spheres of one subject can exist alongside one another,
they can interfere with one another and can alternate at times
 husserl’s critical notes on the train of thought 511

purposely and without interference. Interferences from affections,

which belong to no thematically grounded sphere. Dispersed actions
and unconnected acts. “Concentrated” acts, which belong to a the-
matic universe or a special theme. The interweaving of themes and
5 thematic actions.
Acts belonging to the unity of a total act (to a thematic attitude)
and sudden ideas, either from other thematic spheres, or without
being thematically organized in the subject, and so on.
Hence, all of this is to be completely reworked. It is the question
10 at which place [in the presentation] the general theory of the theme is
to be dealt with, to which all of this belongs.
Within a total act, all acts, as partial acts, have a function of unity.
To this belongs not only the difference between acts of a final goal,
in which the final theme (purposive theme) ⟨is itself relevant⟩, and
15 acts of means (premises). Partial acts can also be | coordinated, and VIII, 314/315
not only as coordinated means to an end. Even without it, partial
acts of an entire total act can be coordinated, insofar as they are
coordinated as ends, without at all functioning as “means.” This is
the case, when I look around, purely in experience, and take in one
20 thing after the other. But already the apprehension of properties,
of parts has an element of the means, of serving [a purpose]. The
details are a matter of formal logic, axiology and practology.1
ad 309ff.: How to continue, as of p. 309:
Up to here runs the quite imperfect attempt, to be reworked,
25 at a clarification of the concepts interest, theme, thematic universe,
attitude.
Perhaps it will also be good and even indispensable to discuss
that thematic modification, which every act of the heart can experi-
ence in itself, namely the modification of the act of the heart into a
30 doxic-thematic act, hence the transformation of the thematic-valuing
behavior into a thematic-doxic one, as an experiencing and judging
positing of the value as doxic theme; and likewise everywhere.
Accordingly, one would have to mention beforehand that the
normal talk of noticing (in general attending-to) generally means

1 P. 305, l. 29–p. 307, l. 7 in the present version of the main text have perhaps already

been redacted in consideration of the above critical notice—Ed.

 512 supplemental texts · 10

a seizing-from-the-I, that the general talk of perceiving, experienc-

ing means precisely a noticing perceiving and experiencing; on the
other hand one has to distinguish noticing and attending-to in a spe-
cific sense, the latter then means being-directed-thematically (and
5 actually this would not merely have to be understood in a doxic
sense, hence perhaps also axiologically, and so on). The attend-
ing experiencing in this sense, the thematic one, and that means
purely doxically thematic, is experiencing in the so-called theo-
retical interest, an expression fitting only for scientific observing,
10 which is experimenting. What we mean, in philosophical, and of
course specifically in logical, parlance, by thinking is always the-
matic thinking, thinking in the theoretical interest, in the theoretical
attitude.
After these important preliminary considerations it will be nec-
15 essary to study the self-reflections, which are contained in acts of
all classes.1
ad 311, l. 7: Discuss other concepts of disinterestedness (disinter-
ested critique)! | VIII, 315/316
ad 314, l. 14 andff.: If now this overview of the types of given-
20 nesses of the phenomenological reduction, interrupted p. 290, con-
tinues and now the acts of presentification are presented, acts as
such, whose intentional relation is a double one, then this serves
to transition to the expansion of the reduction to intersubjectivity, a
step taken p. 336.
25 ad 328, l. 9–333: Concerning a reworking for improvement:
1) On the original, Cartesian path [I should] mention with just a
few words the infinity of transcendental subjectivity, of the stream of

1 After this note follows the revised version of the text, which has been inserted

by the editor in the main text, cf. above, p. 308, l. 7–25. This text replaces the original
version, which reads: “After the I has enacted for a certain stretch all such acts in
naive devotion, or also after its full completion (say the I which at first lives in the
shaping of a scientific theory or in the attitude of a continual aesthetic observation
or an external labor), it can become aware of its doing or what it has done; it can
transition into the attitudes and possible actions of reflections upon itself.
Once I, who has naively carried out such random complex actions, establish
myself as a reflecting I, then the act of reflection does not have to be simply of the
type of the reflections preferred thus far, thus, for instance, not simply of the type of
perceiving reflection or also reflections upon memory, related back to my past acts
of the I.”—Trans.
 husserl’s critical notes on the train of thought 513

transcendental life: without speaking of the effect of the reduction

on memory and expectation, and so on.
2) Transition to the second path, which is a modification of the
Cartesian one to the extent that it steers directly at the Ego Cogito
5 and nos cogitamus. The earlier overview in [the realm of] transcen-
dental subjectivity is carried out independently of the Cartesian path
and by practicing special “phenomenological reductions.” But then
one needs to proceed systematically, in main types, beginning with
perception. Regarding external perception [one needs to discuss]
10 the adumbrations, manifolds of adumbrations, their syntheses, their
associative connections. I will need this later on in the reduction to
the I-universe.
I need to use parts of the lecture of the previous year (1922/23).1
ad 329, l. 34–p. 330, l. 7: But later I am forced to acknowledge that
15 there is an obscurity in the guiding idea of the first paragraph. What
does this mean, “to bring into play the phenomenological Epoché
with respect to individual acts”? Thematic acts, acts of interest, have
their theme; to exclude this from the interest of the observer does
not yet mean excluding the external horizons, which are still present
20 positionally. Indeed, this is shown later. What is demanded is to
exclude all horizons, also those that just come to the fore in the
course of the disclosure and that are continually opened up anew.
What is demanded is a universal Epoché.
But now one has to acknowledge from the start that I will never
25 come to an end in individual reductions and that I, as psychologist,
do not merely have individual acts before me as theme, but the
entire human being and an entire soul. Their unity is my guiding clue
from the beginning. One can say: Just as the objects and the world,
likewise also the soul or the monad give themselves originarily, but
30 only as the unity of an infinite manifold of manners of givenness
and only by way of orientation, namely around the mental presence
with its explicable horizon. Thus, from the very start | a universal VIII, 316/317
reduction is demanded.
Hence, this is not a “psychological reduction,” to merely prac-
35 tice the reduction in individual cases, but in individual cases on the

1 This lecture is now published in Hua. XXXV—Trans.

 514 supplemental texts · 10

ground of the whole. Just as this whole is only given in an inde-

terminate and general anticipation, the reduction of this whole is
a reduction in anticipation. It is carried out in a universal will, to
which obey, then, all individual reductions, as now demanded in
5 consequence.1
Also ad 329, l. 34–330, l. 7: This was supposed to be the reduc-
tion on the part of the psychologist. But this is misleading. What
is demanded of the psychologist is from the very start a universal
reduction, and through it all individual reductions.
10 ad 330, 15–18: “to practice anticipating reduction regarding the
entire psychic subjectivity, furthermore regarding the entire inter-
subjectivity in the world, and by consequence regarding all individ-
ual ⟨acts⟩”! This is how it should have been phrased.
ad 330, l. 30–331, l. 3: No.
15 ad 331 f. and ad 345: Against these expositions one should have
to object that when I, the psychologist, want to expose every pure
psychic nexus, just as mine, the one which constitutes my pure psy-
che in its totality—and I do want the pure psyche as such—I indeed
will have to enact a universal phenomenological reduction. For all
20 validities for me, all entities for me are indeed posited as valid from
my own intentional life. All individual reductions with respect to
individual acts, hence, take place within one general and a priori
all-encompassing reduction and yield the individual pure acts as
moments of the one pure total psyche.
25 The further exposition as of p. 345 is indeed helpful in another
context, namely as description of the manner in which every horizon
intentionally implies theses of validity (intentional implications of
validities of these horizons) and the manner in which an anticipa-
tory Epoché reaching through these horizons has been enacted,
30 wherever a transcendent object has been bracketed. Furthermore
that the bracketing of something real—with respect to its unthe-
matic real background and the external horizon indicated by it, a
horizon that, too, bears implications of validity, and accordingly also
is, and needs to be, bracketed—entails a universal bracketing. All

1 This note is separately dated with “1925.” On it and the following notes cf. Text

21 (pp. 575ff.).—Ed.
 husserl’s critical notes on the train of thought 515

that, and what is exposed here is the disclosure of what is gained

implicite as what is purely subjective through such an Epoché. One
can also put this under the question: If I enact with one stroke a
universal bracketing—what kind of subjectivity is here to be gained
5 structurally? | VIII, 317/318
This [is to be included] as an introduction to the description of
intentional implications.
But precisely through the discussion of the horizon arises the
objection that not a single objectively directed experience is really
10 reduced to purity if one only reduces its thematic content—or in
general real content—and thusly, as if the intuited were isolated.*
Every single experience “mirrors” the total nexus of experiences, I
must enact universal reduction from the beginning to gain even a
single [experience] as purely psychic.
15 It is clear, thus, that the universal Epoché concerning the entire
objectivity ⟨must⟩ also be part of the methodological stock for the
psychologist.
(But one does not have presuppose the unity of the individual
pure monad, its monadic being or that of the psychic total inte-
20 riority, say as a historical prejudice. One first has to show that to
every human being belongs a “monad.” The lectures’ procedure in
the descriptions of the individual reductions—to be understood as
demonstrations of the intentional implications in the different types
of intuitions, and so on—can only serve to this end. The discussion
25 of horizons is treated from the very start precisely as a part of this
doctrine.)
ad 332, l. 31 andff.: On the doctrine of implications or disclo-
sures: Here one would have to proceed systematically: at first the
intuitions, and here one would have to demonstrate the distinction
30 between thematic objectivity and unthematic one, but lying in the
field of intuition; on the other hand horizonal implications, concern-
ing the empty horizons belonging to the theme, and once again the
horizons not belonging to the theme.

* This is still not neatly stated: cf. the distinction, of implications, between real and
horizonal ones.
 516 supplemental texts · 10

Furthermore empty consciousness or consciousness through ex-

pression and the like. But is this at all helpful? How is one to proceed
here, and what are the essential and most general distinctions?
ad 337, l. 9–13: Has the phenomenological reduction of the other
5 body been forgotten here?
ad 345: see ad 331.
ad 347 ff.: From here [we have] a systematic consideration of the
horizonal consciousness as consciousness of validity belonging to
every real and ideal object existing for us; and finally [a considera-
10 tion] that there exists for us at every moment and in the total unity
of our subjective life one universal horizon of validity, whose inten-
tional unraveling leads to the intertwined unity of all objectivities
that are valid for us at once as real and ideal worldly entities.
This excursus belongs to the doctrine of intentional intertwine-
15 ment | of all intentionality in a life, indeed in intersubjective life, VIII, 318/319
which provides a unity of a psychic life and unity of a communal
life. This also [belongs to] the doctrine of implications.
ad 351, l. 15 andff.: Here one would have to add: synthesis of
horizons of individual moments to a synthesis of a validity which
20 nevertheless unifies itself to a unity despite all change. This also
indicates itself in the following.
ad 356, l. 4: Use this elsewhere, in the unified presentation of a
doctrine of implications.
ad 356: Critique of the inclusion of the ethical Epoché and an
25 objection against this use of the term “life” for my purposes: cf. the
appended note in longhand.1
Likewise ad 356:The universal ethical Epoché. I have overlooked
here that the ethical Epoché has an entirely different universality
than the phenomenological one. It concerns all and every validity
30 that was put into play in personal acts of my life up to now. But
this does not mean: all validity as such that has its origin in me. For
instance, the ontic validity of the world is not affected. But not even
all validity carried out in egoic acts as such, as already becomes clear
from the example, thus not the active experiences and judgments
35 of experience [are affected].

1 The “appended note in longhand” is the note that follows now—Ed.

 husserl’s critical notes on the train of thought 517

In general, the meaning of this ethical Epoché is to be deter-

mined precisely—it concerns originally all acts related to absolute
ought and what is relevant in this respect in the universal practical
field.
5 In general one has to take into consideration everywhere that
to speak of life in the natural sense of the term—namely mine, and
in general, personal life—always presupposes the pregiven world,
the surrounding world as that to which my personal actions and
passions are related. That, however, I have by no means overlooked
10 in what follows.
Accordingly, pp. 356 ff. have to be reworked.
ad 357, l. 14–18: But the natural talk of life and overview of
life only leads to personal intentionality, and not to the passive-
constitutive one.
15 ad 361, l. 30–35: Imprecise.
ad 364: What is lacking now is the true character of the transcen-
dental-phenomenological reduction vis-à-vis the universal psycho-
logical reduction. But what is lacking even earlier is the intersubjec-
tive reduction as psychological.
20 ad 375, l. 23: This would have to be expanded: interpretive expe-
rience.
ad 377, l. 10–380, l. 19: These pages were marked as 00.1
ad 379, l. 35–380, l. 2: Intentional immanence: An explanation
is missing. Not in all intentional experiences, and au fond not in
25 all representations-of … (by which an intentional relation is estab-
lished | in all founded [acts]) the represented object is truly ideally VIII, 319/320
immanent such that in the case of identifying congruence the iden-
tity and the identical (as the same intentional objects) is originarily
given and to be seized. This is the case with appearances in the preg-
30 nant sense of perceptual appearances, self-giving and originarily
giving ones: this is case in the enacting of the syntheses, and at first
the continual ones. The continual seeing is precisely for that reason
a real seeing of the object. Already in the case of discrete seeing
one has to reconsider.

1 Husserl had the habit of marking manuscripts that he deemed worthless with

zeros in the margin—Ed.

 518 supplemental texts · 10

It is still the case, and naturally so, in the case of intuitive recol-
lection. But what about the case of an unclear indication, in the case
of unclear and indistinct anticipations? But there are also distinct
ones, and in the logical sphere [there is] the “distinct” judging vis-à-
5 vis the indistinct one. Indeed, this is a matter of the greatest principal
importance.
 11

The Principle of Sufficient Reason For

Every Scientific Judgment* (Ad Lecture 28) VIII, 329

Sufficient grounding: question, intention toward decision, theoret-

5 ical interest, question as to justification, theoretical question, and so
on.
Principle: Everything questionable for cognition must allow itself
to be reduced to something unquestioned and must be able to be
brought to unquestioned understanding. What does “questionable”
10 and “unquestioned” mean with respect to cognition?
What is meant is apparently the unquestionedness of “sufficient”
grounding. Questions concerning cognition are questions of jus-
tification. The term “cognition” is not without its problems. It is
equivocal. We are from the very start in the attitude of science, we
15 do not merely want to judge in general, but we want to “cognize,”
and we already were and are cognizers when we posit questions as
to justification. We do not only strive for judgments, ultimately for
certainties, but for grounded judgments, and once we have grounded
ones, the grounding is not always and not without further ado “suf-
20 ficient” grounding. We strive for fully sufficient ⟨grounding⟩: hence
not only judgments are grounded and become judgments whose
rightfulness is evident, whose appropriate right has been exposed
and which, hence, have acquired for us the confirmed character of
cognitions; instead, cognitions are themselves tested, they are inves-
25 tigated, as grounded, concerning the measure of their rightfulness,
grounding is expanded, deepened, perfected, such that the judgment
of cognition becomes a more perfectly grounded one, a perfectly
grounded one according to its idea.
Questions. Wishful intention, directed at decision: this presup-
30 poses uncertainty, perhaps doubt, a tension between conflicting

* 1924 and 1925.

 520 supplemental texts · 11

convictions or also between conflicting judgmental tendencies, judg-

mental suggestions.a The answer is the fulfillment ⟨of the wishful
intention⟩, providing, with satisfaction, the certainty (or | probabil- VIII, 329/330
ity) and thereby the “it all fits together quite well.”
5 A special question is the question as to justification. We need to
distinguish here:
1) The wishing intention, directed at the self-having or at the “it
itself” as such. Already in empty anticipating, pre-meaning, as the
empty form of experiencing intuition, we have the wishful intention
10 towards self-grasping, towards perceiving, towards remembering
and, practically, towards the realizing striving, which aims at realiz-
ing an experiencing intuition; likewise concerning a meaning and
experiencing that relate to something else;b likewise in predicative
judgments (of the logically higher level) concerning the wishful
15 intention towards a self-grasping of the “insight,” of the predicative
content in its selfness. This, of course, is not to be confused with the
wishing that A exist, that S is p, or with the desiring of A, terminating
in the “consummation” of A itself.
The intention towards the “self” is the theoretical (doxic) interest
20 in the first sense, the interest which, becoming practical, becomes a
practical striving for truth, for cognition (in the first sense).
2) This is not the interrogating intention that expresses itself
in the question as to justification.1 Origin of questions of justifica-
tion: The question of justification, taken literally, is precisely the
25 question as to the right, and this question is put to a judgment;
I who puts it, puts it to a judgment that is, as just carried out or
recurring, precisely my conviction. I ask: is my judgment correct?
Does it have right?, and, in a slight shift of meaning, Do I have the
right to judge in this manner?, and again: Does the judgment have a
30 ground or grounds (in the plural)? Grounds = grounds of justifica-
tion.At first one needs to say here: I already must have judged about
grounds of justification and about rightfulness, in order to interro-
gate them later; likewise as, in order to arrive at a judgment, I must
a Urteilsanmutungen. b Beziehendes Meinen und Erfahren

1 Here and in the following, Husserl is playing on the literal meaning of justifica-

tion, Rechtfertigung, playing on the cognate Recht, which is here translated as “right”
as well as “justification”—Trans.
 the principle of sufficient reason 521

first have seen, explicated and predicated. Here, the self-having is

prior. But the later empty meaning “far removed from the matters”
in its unfulfilledness has a deficiency. To want to attain the things
themselves and the states of affairs, conceptual contents, that is then
5 the theoretical striving. Then one experiences—in the attainment
itself or in the transition to the attainment (or its opposite)—the
correctness or incorrectness, the being-correct or being-incorrect;
and this, too, becomes the theme of mere meanings, of judgments
far removed from the matters; and further, then, [this becomes]
10 the theme for questions, namely with respect to uncertainties (as
judgmental modalities, modalities of the positio, of the subjective
validity), as intentions towards decision.
We thus have:
1) the striving towards the self, strivings on the part of the theo-
15 retical interest—then as special case
2) the striving towards the self of the correctness of an “experi-
ence” or of a judgment (of an empty experience, so to speak, or of an
experience | concerning its empty components or special elements VIII, 330/331
[of this experience], which allow for a more mature fulfillment).
20 Here we have correlative occurrences.The judging is to transition
into intuiting and the judgment itself into its insight (noematically).
Here then appear the differences of immediate and mediate insight,
that is, of the things or states of affairs themselves arising in imme-
diate or mediate fulfillment. The proposition (the judgment) fulfills,
25 justifies itself, it is a correct, true proposition, it orients itself to the
true proposition itself (truth in a different sense).

The theoretical interest in the specific sense as the interest in ground-

ing, laying down norms; to this are added then the ascertainment,
fixation in the conservable expression and memorization of the
30 grounding. First grounding: primal instituting of the grounding.
3) Every judgment that has undergone grounding has the char-
acter of being just to the norm,a of the orthòs lógos or of the orthè
dóxa. Testing, the wish for such a testing: hence, once more the
striving after the re-enstatement of the grounding, post-instituting.

a Normgerechtigkeit
 522 supplemental texts · 11

4) The self-giving and grounding can be a more or less perfect

one, in different senses. The wish to get closer, to a “mature” or
all-sided self-giving or to a self-giving with respect to new sides.
Thus a higher level: evaluation of the grounding.
5 5) All of this does not have much to do with questioning in the
first place. But now it is possible that judgments become doubtful or
that from the very start uncertainties exist and that intentions arise
towards decision, interrogating intentions. And these can be, then,
in the theoretical attitude (as a habitual direction toward insight),
10 directed not only at decision, but at insightful decision. Also the
justification (in the theoretical attitude precisely towards the justifi-
cation which is a habitual one for the scientist) can be uncertain: not
only the conviction has transformed itself into uncertainty, but the
conviction lacks justification, one’s own or someone else’s convic-
15 tion. One inquires about it. Or an opinion concerning justification
transforms itself into an uncertainty with respect to the justification,
and the justification is called into question. Or the grounding as such
is in terms of judgment (in terms of belief) a conviction, but now
one becomes uncertain and the grounding becomes questionable.
20 Or the justification of the grounding does not become questionable
per se, but it becomes questionable in its imperfection, one becomes
uncertain of one’s belief in its perfection and strives for perfection
and asks: How far does the grounding extend, is it perfect, how can
I achieve perfection? And so on.
25 Thus, many things are intertwined here. In general, the theoreti-
cal intention towards grounding is not yet an interrogating intention.
But insofar as I know as being in the theoretical attitude that opin-
ions | at times can be fulfilled, at times become disappointed in the VIII, 331/332
effectuation of a theoretical intention to fulfillment, I take up, as a
30 rule, an interrogating attitude.
Here one notices: Just as I, in general, do not immediately give
up a conviction the moment that other conflicting convictions arise,
such as the doubt whether it will withstand—thus also whether the
conflicting ones ⟨will withstand⟩—modalizes its character and yet
35 does not annul its character of “I believe it” (turns it into mere
assumption); it is likewise in the case of proofs that “momentar-
ily” cause me to reconsider and that I test for that reason with the
question: “Is this really true?” There is a difference whether I have
 the principle of sufficient reason 523

not yet really decided (that is, taken a firm stand) or if I merely
say: “it seems so,” and then furthermore also: “it seems to be the
case but of course one thing conflicts with the other” and “I doubt”
whether it is this or that: or whether I have decisions, say old, firm
5 convictions, and added on to this newly decided convictions, where
I only later notice how they collide with each other and when I
then “become doubtful,” unsettled, how things stand, how they will
resolve themselves.
A first notion of “questionable” would be the intentional char-
10 acter of the question itself, precisely the one that our language
expresses in the general meaning of the word “question.” The ordi-
nary meaning of “questionable” is the following, however:
Questionable is that which can be called into question.
In a certain sense I can call into question every judgment that is
15 not given to me evidently, and in a certain sense in turn [I can call
into question] every evident judgment that is not completely evi-
dent. But then the “calling into question” is metaphorical talk. For I
call, accordingly, also every intention towards insight and towards
perfect insight a questioning with respect to insight and grounding.
20 At all times I can immerse myself into asking as if I were really
uncertain and could ask, and would ultimately ask for justification:
whereby I then would also strive for the justification itself, only that
it would have the form of the decision. But in general, all striving-
for-testing, which wants to convince itself over and over (to call upon
25 the witnesses), is motivated, in the scientific attitude, through the
idea that memory could deceive, that the fulfillment would perhaps
not be a completely perfect one, and so on. But this is not an empty
but a real possibility which, becoming conscious, makes it doubtful
to a certain extent how things stand here and now. And thus even
30 evident certainty, which has become a habitual possession, leads
once more to uncertainty, to doubt and to questioning. Everything
becomes questionable once again. But I do strive towards unques-
tionable cognition, unquestioned convictions. This is, to be sure, a
problem peculiar to phenomenological description: the problem
35 of an individual-subjective and intersubjective certainty | of sci- VIII, 332/333
entific ascertainments and the idea of their firm stand in evidence
that can always again be produced—as an idea to which one can
approximate oneself practically. “Moral” certainty.
 524 supplemental texts · 11

Modality of ailinga certainty. Just like in the case of a conviction that

I have already grounded much earlier, and, coming back to it, I am
not entirely sure whether I could again ground it and whether it
actually stands as justified. Similarly, but not entirely identically,
5 when convictions are rejected through new convictions or when it
becomes noticeable afterwards, in the confrontation of convictions,
that they do not conform to one another.
One notices the differences vis-à-vis mere suggestions, for which
I was not decided and am internally actually still ⟨not⟩ decided,
10 that is, suggestions in conflict with one another (contradicting one
another). For if one suggestions falls by the wayside for whichever
reasons (I come to the conviction of the respective negative judg-
ment), then all the other suggestions, speaking generally, remain
suggestions. At the very least, they do not have to yield a deci-
15 sion. On the other hand, when a conviction is contested through
another conviction or when it falls ill, through the fact that another
suggestion arises which speaks against it, then, in general, the con-
firmation of this claim will restitute the contested conviction to a
pure certainty. I had not yet given it up and I retain it—now in good
20 conscience.
The Principle of Sufficient Reason as Principle of Adequacy and
Apodicticity. Science is not naive cognition from theoretical interest.
To its essence belongs, rather, critique, principal critique. It aims at
justifying cognizing deeds in every step from principles, in order
25 to inscribe into every step the consciousness of necessity, the con-
sciousness that in general a cognizing of such form is a necessarily
correct one, that a path of this type, of cognizing grounding in pro-
ceeding from the grounding to the grounded, is a path appropriate to
its goal.* This characterizes scientific-genuine cognition. Scientific
30 cognition is not only in general a cognizing deed with the con-
* The double meaning of grounding is not taken into consideration ⟨here⟩: 1) Ade-
quation to the evidence of the propositional content presupposes the experience of
its objective substrate; 2) the authentication of experience through further expe-
rience. There is also no talk of the meaningful form of objective validity. What is
intended here is a general form of expression, which does not pre-judge for these
differences that have yet to be created.

a Angekränkelt, from krank, ill. A rather colloquial term, meaning something like “a
little bit ill.”—Trans.
 the principle of sufficient reason 525

sciousness of goal-appropriateness, not in general cognizing in the

consciousness of evidence; rather, it connects critique of this evi-
dence or rather, it connects with the straightforward consciousness
of the evidence, with the straight consciousness of the truth* in its
5 respective | shapes (immediate truth, inferential truth, and so on) VIII, 333/334
the consciousness of the necessity of its necessary validity, which
is to say here that it critically observes the naively attained truth,
the meant state of affairs in the mode of fulfilled self-givenness,
as merely a meant truth, and that it, in carrying out the critique,
10 analyzes what is meant and assesses whether truly everything that
this judgmental meaning means is actually self-given, truly bears the
character of self that accounts for truth, hence that it bears within
itself this truth itself as the entire truth that is meant.
From given cognition, that is from the material given in the
15 mode of fulfillment, it transitions to the principle, which in general
is insight: to proceed in this manner is necessary in general—namely,
every evidence, every cognition, fulfilling self-grasping of the truth
is only then full and genuine evidence, self-grasping, fulfillment of
what is meant in the judgment, when it brings all meaning com-
20 ponents to fulfillment, and only then does it include falsehood by
necessity.
The practical principle reads: to allow no judgment as valid in
science (instead of inhibiting it through Epoché), to go along with
none of them in [science] and to fixate it as such a ⟨judgment⟩ that
25 has its fully sufficient ground of cognition, which has gained its ascer-
tainment through a critical measuring of the meaning vis-à-vis the
self-having, which has proven its adequation through a method-
ological exhibition of the perfection of the fulfillment of the total
meaning through a fulfillment of all partial meaning, all implied
30 co-meanings. As long as something is co-meant, which lacks authen-
tication, which lacks the ground that carries it, it is possible that the
meant does not exist. On the other hand, full adequation excludes
non-being, a judgment that is evident “through and through” is itself
correct as a whole, it has its truth itself within itself and in apodictic

* Of the consciousness “to have it worked out,” to have attained the truth-goal,
which one has set out to attain.
 526 supplemental texts · 11

necessity, it cannot be false. But this is a truth that can be made evi-
dent in principal generality and [is] itself an adequate and apodictic
truth.
If falsehood is a non-value or is the possibility that a judgmental
5 meaning would have to be sacrificed in the transition to fulfilling
intuition (through disappointment, through conflict with the respec-
tive intuition, which fulfills it partially), [if it is] not something willed,
not something to be striven for, then the principle to not allow a
“blind” (non-evident) judgment and not one that does not authen-
10 ticate itself completely through adequate grounding, is a principle
of practical reason, it has its practical apodicticity in its common
generality.a
This reflection, thus, leads to a general principle that is at the
same time theoretical and practical. As theoretical, it is the “defini-
15 tion” of adequate or “sufficient” grounding, in which already lies, as a
practical element, the possibility of such a grounding; furthermore,
the further principle that every adequate grounding necessarily
ascertains truth, that is, that it excludes, as such, falsehood, in pure | VIII, 334/335
generality; or the principle that what is judged in such a grounding
20 as existing and existing-such, can impossibly be non-existent, that it
is inconceivable that it not exist or be differently [is all included in
this principle].
Every truth of genuine science is by necessity apodictic.
As practical principle—since truth as such is the highest and
25 principal goal of science and thereby possibly falsehood is to be
absolutely and principally to be avoided according to its essence—
it is the highest principal order of science, as a special case of the
principle, to strive as such and only for truth in judging, to not permit
a judgment as one that is adequately grounded.
30 Its categorical imperative reads: “Judge adequately in pure apo-
dicticity.” Never settle with naive evidence but only with the one
that you could in principle transform into apodictic evidence. Or:
Judge only with an absolutely sufficient reason.
Herein lies, thus, a demand for the critique of evidences and of
35 the testing of their range. In the absolute demand of evidences, of
original groundings (groundings, thus, related to self-giving), which

a generellen Allgemeinheit
 the principle of sufficient reason 527

are complete, seems to lie a rejection of all judgments of incomplete

and non-apodictic grounding.
Yet it is not impossible that in certain entire spheres of judgment
the naive, necessarily preceding evidence is of such a type that, by
5 identity of its objective meaning, it can by no means be transformed
into an adequate one or that entire spheres of objectivity do not at all
permit an adequate cognition; on the other hand, however, [it is not
impossible] that every such evidence, on the way through critique
of its range, yields the concurrent insight that through relating-back
10 to a hypothesis or in some other way from an inadequate evidence
an adequate one of a modified content is to be attained and that
on this way adequate groundings and pure truths for all possible
objectivities are to be attained, albeit not adequate cognition of its
being and being-thus itself and any other states of affairs existing
15 for them in general.
But this hint is, from the beginning, not yet more than merely a
warning to utilize the principle of sufficient reason in the wrong way
and to reject it, say, a priori as one that is ridiculously overextended:
since it is almost a matter of course that a science of nature, for
20 instance, could not run its course in apodictic-adequate cognitions
of nature. But this may not count as a presupposition here but rather
as a motive for a modesty that is to be practiced for the time being.
 12

The Initial Questions1 VIII, 355

We stand before the initial questions. We have come to the con-

viction: The sciences up to now are insufficient—in | the naiveté VIII, 355/356
5 of their positive grounding of truth. Transcendental subjectivity,
constituting life and achieving of experiencing, thinking, ground-
ing, theorizing, through which meant and true being, meant and
scientifically true theory constitutes itself for the cognizing agent,
remains anonymous. Complete science must also be science of the
10 transcendental origins.
Human sciences ⟨are⟩ indeed sciences of consciousness, but them-
selves positive. All positive sciences suffer from this not incidental
but essential incompleteness due to their positivity.
These convictions arose from an all-encompassing critique of
15 science, a critique which ⟨pursued⟩ the course of the entire history
of philosophy up until, and including, the present.2
If we recall the idea of philosophy which animated Plato’s phi-
losophizing, then it was that of a science, and ultimately an all-
encompassing science that justifies in absolutely sufficient manner:
20 that is, in a manner that it not only grounds rationally, but which also
makes the episteme itself, the grounding capacity and the essence of
its achievements which create apodictic validity of truth, the theme
of its investigations. Without an insight into the essence of rational
achievement as such, no rational formation, no truth, no theory, no
25 science can have ultimate justification. Without an ultimate self-
cognition on the part of the scientist as such every justification of
science remains incomplete.
We saw how this idea, since Descartes’ turn of the thematic gaze
towards subjective justification and the transcendental Ego, took

1 From the manuscripts on First Philosophy (1923/24), part II. This text can also

be read as a variant to the first part of lecture 31 (pp. 231–235, l. 8)—Ed.

2 See the first part of the Lecture Course, First Philosophy, lectures 1–27.—Ed.
 the initial questions 529

on a new, deeper content, but how unclearly the emerging idea of a

subjective grounding of cognition and an idealistic interpretation
of the world suggested by it took effect theoretically, how it itself
required ever new critique.
5 The desideratum for a truly originary philosophy and novel phi-
losophy precisely through this originariness, and for a novel science
in every special respect became ever more pressing and ever clearer
in its content, a type of science which makes the ultimate ground
of all grounds (namely the ground from which spring all actual
10 and possible grounds), hence transcendental subjectivity, the primal
theme of theoretical research and which shows, in further pursuit,
how the desired systematic whole of all genuine cognition springs
from this primal ground, how purposive-conscious work shapes the
appropriate method | and inaugurates, through it, a universitas sci- VIII, 356/357
15 entiarum, which, in its entirety, would be permitted to claim the
principal character of absolute grounding and thereby absolute jus-
tification, where it makes no more sense to seek justifying reasons
behind it. If one actually succeeded in investigating every possi-
ble meaning in a manner that thereby its meaning-giving would
20 be investigated, then, indeed, no possible question would remain
open. Indeed, everything that exists for us is, for us, “content” or
“meaning” of our actual or potential cognition.
This is, thus, the yield of our entire reflections up to now: the idea
of a total science of primally grounding subjectivity—as guiding
25 idea or purposive idea for an infinite process of cognition, infinite,
just as already is [the process] of every science in naive positivity, but
in an essentially different developmental form. It is apparent that
this idea, as it arose in the motivation of our critique of the history
of ideas, cannot yet have the value of a clear and distinct idea of
30 this intended science. What we have, at first, is not more than a very
vague practical intent, that of a certain process of cognition that
is yet to be achieved, that hovers before us in a vague and distant
idea. How should we, from here, arrive at a more determinate idea
and come so far that we can actually begin?
35 But now we also have to consider that the intent to a novel sci-
ence arose in our critique in a sense that calls into question the
validity of every historically pregiven science, and even pregiven
cognition as such. The sciences up to now, at least the rigorous ones
 530 supplemental texts · 12

of modernity, may re-constitute themselves according to the main

content of their theories and even methods in the systematic edifice
of the new science—only that they here spring from deeper sup-
porting grounds, which expand the horizons of insight to all sides;
5 but prior to this allsidedness they have the stamp of insufficiency,
they remain in question.
But now our critiques have at the same time exposed the sources
of this insufficiency. It already became practically certain to us that
all groundings lead back to that primal ground of transcendental
10 subjectivity and that, prior to everything else, an absolute research
pertaining to this grounding science, precisely the transcendental
one, is required.
But are we well advised to claim such insights that arose in the
course of our critical reflections (such as the sketchy exhibitions
15 of the transcendental-constitutive sphere and first tentative ideas
how it is to be tackled) for the attempt of an actual erection of this
novel science as something pregiven? A critique does not belong
to the system. The system is the science itself. To erect it means to
create and utilize every building block for itself, the first at the first
20 place and accordingly every one at its proper place. We have to
consider that the idea of science as such | bore within itself, from VIII, 357/358
its historical origin, the idea of universal cognition from absolute
grounding, or what is to say the same, the idea of a cognition to be
absolutely justified, and that this idea was the primal norm of all our
25 critiques. None of the factical sciences was able to satisfy it and ⟨this
for the reason that⟩, as it was shown, the transcendental problems
of origin either were not at all seen or were posed in misleading
ways. What was required was, at first, the burdensome clarification
of transcendentally pure subjectivity as the true primal source of all
30 cognition and of thorough scientific investigation of this subjectivity.
This we saw, as mentioned, through critique. But does not, when we
⟨clear up⟩ the possibility of such a science, purely systematically, by
merely starting out from the idea of a philosophy as an absolutely
grounded universal science or as a science that could justify itself
35 absolutely, and by clearing up how it is to begin and proceed as
absolute, but does not [to repeat] everything have to reveal itself of
what is required in terms of possible and necessary presuppositions,
thus also, whether it requires an absolute grounding, in the question
 the initial questions 531

what “absolute grounding” could mean and what it can achieve, the
exposure of transcendental subjectivity? If there “is” a philosophy of
this sense guiding us, a universal science of absolute grounding, then
it belongs to it itself, according to its sense, to expose the absolute
5 ground from which it departs and upon which it grounds everything
in absolute manner, perhaps to first of all lead up to it and to expose
its absoluteness as such through clarification and determination.
 13

What Is Given as Apodictically-Absolute, As

Presupposition of All Striving for Cognition.1 VIII, 363

I want to secure myself, I want to ground my judgments in a way

5 that they are safe from deceit.* Does the idea of security assume
the first position? At any rate I can say at the outset: I want to see
whether my opinion is correct, whether what I mean can really be
demonstrated; and while I am enacting a self-having: I want to see
whether my evidence is “genuine,” what is really self-given in it.
10 My entire life is carried out as awake in a belief. From naiveté
arises, at first within its framework, the desire for critique or the
demand for critique, with well-grounded and firm cognition as its
goal; we can posit as equal to this: well-grounded assertion in which
what is asserted here as existing, exists once and for all for me and
15 for everyone else, thanks to the grounding that can always again
be carried out and that is “compelling” again and again and for
everyone. The assertion is to be an assertion of the truth. And | truth VIII, 363/364
is what holds valid once and for all, as compellingly grounded once
and for all, or as to be grounded—for everyone.
20 But how is this supposed to be possible, and what does this mean:
compellingly grounded? At first I will now say: My judgments may
be motivated very differently, but I can attain truth only when I pre-
scribe norms to my judging, following experience, seeing and insight.
They are to adequate themselves to what is experienced, what is
25 seen with insight. I must judge “with insight,” if my judgments are
to have, for me, lasting validity, and not blindly. Blind judging errs
frequently—precisely because, the moment that experience sets in

* Prior presumption: The world is, and it is cognizable for that very reason, and
for that reason it can be brought to cognition again and again and harmoniously
through normal experience.

1 Circa 1923—Ed.
 what is given as apodictically-absolute 533

and combines itself with the judgment, when my blindly acquired

meaning takes measure with what is seen, the acquired meaning
does not fit with the seen. Meanings that contradict experience,
with what is given with insight, I cannot maintain, I must give them
5 up; there is nothing to be done about this, the canceling out of the
meaning occurs immediately and necessarily, the moment that clear
experience suggests the opposite.
But now I also notice that experiences do not necessarily “remain
firm,” that they—something which happens often enough already
10 in pre-scientific life—can be devalued through other experiences;
likewise insights through new insights. This compels me to new
reflections.
To deploy a term that encompasses all cases, let us introduce the
word intuition1—since we speak of experience in ordinary life only
15 with respect to real objectivities in sensible intuition and will not say
of, say, a general conceptual insight (for instance in a mathematical
context) that we had in ⟨it⟩ experience of something mathematical.
Opposed to this intuition we have non-intuitive meanings. Under
the title meaning we mean, necessarily, either predicative judgments,
20 judgmental certainties, or other experiences that have, related to the
former, the character of believing with certitude; as, for instance, in
external perceptions, which are acts of belief prior to all intertwine-
ments with conceptual grasping and predicating; certainties, that is,
and what is certain in them is the respective objectivity, the respec-
25 tive state of affairs, be it with or without the conceptual form and
determination meant or not meant in the respective experiences.
Dark and very non-intuitive and yet non-conceptual meanings, such
as consciousness of objects in the nearest surroundings not seen at
present, belong here as well, and all the more the respective intuitive
30 presentifications.*

* What is missing here: meanings of habitual acquisitions from actual belief, and
so on.

1 Husserl’s coinage here is “Erschauung,” which stems from schauen, to view or

observe, which he distinguishes from Erfahrung, experience, on the one hand, and
Einsicht, insight, on the other. Since its meaning is not altogether different from the
more common term Anschauung, the term has been translated as “intuition.”—Trans.
 534 supplemental texts · 13

Meanings of all types and forms are “modalizable,” | their cer- VIII, 364/365
tainty of belief or being can become modified, can become doubtful,
questionable, mere possibility, probability, but can even become
naught. Every such modification concerning such a meaning—and
5 even a meaning sprung from experience—is a devaluation for the
function of cognition, and the modification into negation, the modi-
fication of intuitive certainty into the quasi-intuitive consciousness,
which we call semblance—a consciousness in which what is viewed
takes on the character of naught, of what is crossed out—says as
10 much as total devaluation. The ontic validity simpliciter, in which
the objectivity was intuited in the previous certainty, modifies itself
into false, crossed-out validity, non-validity, the experienced being
into experienced semblance. From now on the previous experience,
as often as we revert to it—and likewise, in general, the earlier
15 intuition—is called a mere seeming experience, seeming evidence.
The norm-prescribing reduction of all meanings to intuitions,
thus, means a reduction to genuine and not seeming intuitions.
Apparently I—and all of us who want to test and perhaps “secure”
meanings by finding appropriate intuitions (experiences, insights)
20 against which they can “validate” themselves or against which they
shatter—was guided by the conviction that there are “genuine” evi-
dences, experiences and insights in the sense that we apparently
presuppose when we talk of “genuineness”: that such intuitions, once
enacted, receive their validity once and for all and for everyone,
25 that they are only repeatable in the identical sense and in complete
certainty and that they allow, in the overview over the repetitions,
only ever again the same objectivity in the same unshattered being
to be viewed subjectively and intersubjectively; likewise, that no
other genuine intuitions, which are understood as related to the
30 same objectivity, can ever enter into contradiction with the respec-
tive viewings. In short, genuine intuitions are not modalizable, or, as
we can also say immediately, what is intuitable in a genuine man-
ner as existing can never be intuited as non-existent or existing as
dubitable.
35 If there were not something like genuine intuitions, whose very
genuineness we could grasp, and of which we can ensure ourselves
in intuiting—and again in genuineness—then all striving for cog-
nition would be meaningless. Why did I strive, above and beyond
 what is given as apodictically-absolute 535

my “blind” meanings, to respective intuitions, why did I believe I

was in need of this norm-prescribing, if not because I was of the
conviction that the path of experience and insight would be the way
to a reshaping of my convictions in the sense of completeness?1 | VIII, 365/366
5 Truth means to me, as a goal for cognition, as much as what can be
cognized completely, and likewise every true being: it is completely
experiencable, intuitable, as a substrate of completely intuitable
predicative truths. Whence can I derive such ideas, if not from my
own cognitive life (and then, furthermore, from our communalized
10 [cognitive life])? That a truth in itself exist, or a being in itself, this is
of course itself a judgment, and if it is not to be an empty meaning,
then I must derive it with insight. But when insight, intuiting of every
type would be, so to speak, always again insight until further notice,
when every one of them would ultimately be modalizable in the
15 end, if everything that was intuited in it temporarily as being-certain
could afterwards still be canceled out, if I could have no intuition of
a special type ⟨as insight⟩ into an ⟨un⟩breakable being that I intuited
as unbreakable once and for all, as given apodictically “absolutely,”
as absolutely indubitable, as absolute norm for all meanings directed
20 respectively—then all talk of truth valid in itself and all striving for
truth would have lost its meaning.
Accordingly, all practical striving and acting has its meaning only
in that I, having reached the goal, can become practically certain
that I have reached the goal and that I, being on the way, ⟨can be
25 certain that I⟩ really approximate the goal. If this certainty of the
path and the goal, despite occasional errors, could never and in no
way be brought to absolute intuition—something which an action
rationally presupposes—then one could no longer speak, even in
practice, of rationality.2 ⟨But⟩ also the striving for truth is practical
30 and realizes itself as an action.
Certainly the nonsense of the talk of being recurs on all levels. If
I attempt to see all cognition, thus also all meaning and intuition and

1 The words from “if not because I was of the conviction” to “in the sense of” were

stricken out by Husserl with red pen—Ed.

2 The sentence was amended by the editor, but it is perfectly understandable

without the amendments, and we have opted to leave the sentence as it was written
by Husserl—Trans.
 536 supplemental texts · 13

correctness prescribed as norm accordingly, as merely subjective

and only holding firm as approximate and at certain times, then
the question becomes whence I could know this (if I wanted to
claim it) and I limit myself to the mere possibility, whence I then
5 could know of this possibility. But a possibility, too, is something that
one can merely mean and that needs to justify itself in the intuited
authentication.
To presuppose any random entities as matters of course, the
things surrounding me, the earth, outer space, my fellow humans,
10 me myself and whatever else—this means presupposing absolute
teleological points of cognition, which can come to a realization and
ultimately to an insightful realization in the course of striving for
cognition. It means presupposing that there are genuine insights,
“genuine” intuitions which, in themselves, would again be intuitable
15 in a genuine manner, | and [it means that] starting from them one VIII, 366/367
could consider ways of cognition (a cognition that is purely ori-
ented to such intuitions) as constructible, through which one could
ultimately convince oneself of entities as entities and could approx-
imate oneself to their properties, albeit piecemeal and stepwise.
20 Without an absolutely grounded cognition such a presupposition for
all striving for cognition is untenable.
Through this meditation I have made clear to myself conditions
of the possibility of a consistent striving for cognition, conditions of
its subjective rationality. But what I have exposed here are prelimi-
25 nary postulates, guiding ideas for my further thought in which I want
to make clear and distinct to myself how cognition can earnestly
be brought underway as indeed realizing truth and as absolutely
certain of this truth.
What must the ways of a genuine and absolute science look like,
30 a science in which its scientists attain absolute certainty, absolute
regarding their respective goals, absolute regarding their methods?
All of their propositions must stem from such an absolute intuition
and must derive from it, as practical, as at all times accessible again,
its absolute appropriation to its norms. Genuine science is a sys-
35 tematic nexus of progressing cognitive formations, unified in their
intertwinements, formations that we call theories, linguistic nexuses
of propositions, whose certainty can be absolutely justified at all
times and by everyone. Hence, absolute justification presupposes
 what is given as apodictically-absolute 537

absolute intuition. Such an intuition with respect to the predicative

judgments and judgmental formations then leads further back to
pre-predicative intuitions.We stand, thus, in the vast realm of the dóxa
as such, of meaning, of ontic believing, and as is widely known—
5 this teaches already the fleeting glance at the pregiven sciences
(which I therefore do not presuppose as genuine ones)—we find
here mediacies of believing, of being convinced, mediacies in differ-
ent senses that lead back to immediacies in their “grounding” and
norm-prescribing justification. Accordingly, likewise the intuitions:
10 if we call the mediate intuitions of the predicative sphere insights,
then the pre-predicative ones would have to be called experiences
in the widest sense, and from this class we would again have to sep-
arate out simple experiences, say external perceptions or memories,
directed at straightforwardly apprehended things. Yet this expres-
15 sion “straightforward experience” is also still very broad vis-à-vis
the ordinary understanding, as it will become plain later.
If we now ask: Where are these initially postulated genuine or
absolute intuitions, and how can this genuineness itself be cog-
nized?—then we are led back at first to the question | of the imme- VIII, 367/368
20 diate absolute intuitions, thus of absolute experiences. The general
experience that experiences lose their force of certainty, that they
modify themselves into experiences of semblance or must be modal-
ized in some other manner, demands a general critique of experience,
and this, in turn, demands an initially naive study of this experience
25 according to its different forms, a study that, to be sure, can accord
in its naive evidence with norms of absolute intuition that are sup-
plied afterwards, a study which needs to verify itself in subsequent
critique.
Let us consider the basic characteristics that are encompassed in
30 the meaning of an absolute intuition.
Believing is not a matter of fancy. I cannot make myself not
believe or modalize my belief-certainty or modalize the respec-
tive modalization once again at will. To all modalizations belong
motives, and these are themselves belief-acts; only meanings can
35 influence meanings, and this is to say, can force modalizations to
ensue, in the unity of a consciousness encompassing them all. Thus,
also intuitive meanings I cannot doubt or negate at will. But this
does not exclude that, while I enact them or while I still retain
 538 supplemental texts · 13

them, as enacted from original intuition, I still consider it possible

that they become doubtful or naught. Every experience of modi-
fication of an external experience of a thing into an experience of
semblance yields a type of possibilities as to how that which was
5 predicted earlier becomes possible. While I carry out an external
experience I can—whether under all circumstances or under certain
ones—imagine that I modalize this experience by approaching [the
experienced thing], such that what is now experienced as existing
in certainty or existing ⟨thusly⟩ nevertheless does not exist or exists
10 differently.
This, however, is not meant to be a general characteristic of intu-
itions. If absolute intuitions exist, then they must be of the character
that I, while enact them originarily or still retain them, can “in no
way whatsoever imagine” that the experienced would not exist or
15 would be doubtful or only possible in the sense which has an oppo-
site possibility besides it, for which a case can be made as well. The
fact that I cannot conceive and imagine it, this must itself be an
intuition and not any random mere meaning. The supposition of
non-being, modalized being, posited at once with the intuited ontic
20 certainty, must be an absolutely evident impossibility, one and the
other must be given evidently as irreconcilable; but this in gener-
ality: Every time I have such an intuition, the attempt to intuit the
modalized being as irreconcilable with the supposed being must
become evident. ⟨This, then, must count⟩ as an apodictic principle.
 14

On the Possibility of the Non-Existence

of the World (ad Lecture 33)* VIII, 391

More precisely one would have to distinguish:

5 1) the possibility of the dissolution of the concordant structure
of the perception of the world;
2) the very possibility that this world and a world as such ⟨would
be⟩ a “nothing.”
For once this dissolution had taken place, then the open possibil-
10 ity remained that anew a world-phenomenon constitute itself, and in
a way, that, reconnecting to the earlier periods of concordant belief,
one and the same world would again attain the value of validity. Is
this the only manner in which a world-belief can arise anew, | that VIII, 391/392
it takes up the world-belief that was motivated already earlier and
15 continues it? A closer consideration would find reasons for this and
show that streams of a total experience [of the world] that is at times
concordant, at others not, cannot bear several, temporally distinct
worlds within themselves, but if at all, only one, in one world-space
and one world-time.
20 But if we ask, what then is to be said for the interim period of
the granted disharmony, we would have to answer that it is only
conceivable in a manner that this entire period has the character of
an empirical semblance, and more precisely the character of insanity,
of a disharmony lying in the factical course [of world-experience],
25 which, as factical, has so to speak not exploited all real possibili-
ties that existed for the experiencing Ego. And that they were real
possibilities, this is to say, for its part, that in the interconnection of
motivations of both periods that occur through syntheses of mem-
ory precisely such possibilities are motivated, precisely in the form
30 that one and the same world existed in the interim, but that it could

* On the lectures 1924.

 540 supplemental texts · 14

not manifest itself to the experiencing agent in the facticity of his

experiential course, that it thus could not have been experienced
by him.
Furthermore: We formed the idea that disharmony could per-
5 haps occur in a manner that the experiential belief destroyed itself.
We can now go on to say: the possibility that the world in truth
would not exist has the significance of an idea, namely the idea of
a disharmony going on into infinity, but which is not supposed to
be an arbitrary one. But what is contained in this sub-clause [, ‘but
10 which is not supposed to be an arbitrary one’]?
The opposite idea of a true world is an idea motivated in the
belief-structure of concordant perception, motivated as the iden-
tical-ideal pole of a belief; and here lies, in mundane perception,
precisely the anticipatory belief that it will remain mundane percep-
15 tion and will experience, correlatively, a “uniform natural course.”
How in the other case? The empirical world-belief is destroyed.
Of course it can be reinstated. But this is an empty possibility
for which nothing can speak in favor. But what, then, with the
disharmony, which is now current? Can disharmony motivate future
20 disharmony?
At any rate, it is always possible that a world “constitutes”
itself. If it does so, then it demands (or does it leave the possibility
open?) a past world. But why is it not conceivable that I have, in
succession, different “worlds,” which are, precisely, “created” and
25 destroyed?
To the one world, the posited unity of presumptive experience, is
opposed, not a possibility under the title “nothing,” but instead an
infinite amount of ficta, which are equally without value, which are
all without validity, every one of them a possibility and correlate of
30 a possible positive harmony. | VIII, 392/393

The problem of the existence of the external world. The possibility of

the non-existence concerning reality.
In experience concordantly running its course I cannot but have
nature given in certainty and remain in this certainty, thus also
35 with respect to the certainty, contained therein, of the being of a
future nature. In experience, thus, lies initially nothing of ⟨mere⟩
probability.
 on the possibility of the non-existence of the world 541

But what now, if I experience a break in this concordance? Then

it occurs on the ground of an experience that remains in certainty
and of the past continuity of experience. Without this there is no
possible “certainty” of doubt and no transition into nothingness.
5 As long as this ground of harmony remains and its continuity in
these doubtful lines [of experience], a solution of this doubt, of this
contradiction must be possible here: that is, I have the evidence of
the “I can pursue further experience, I can pursue this continuity,”
and the evidence that, of the conflicting horizons and possible expe-
10 riential lines for the two members of the contradiction, necessarily
one or the other will expose itself and will fit to this harmony. If one
of them, then not the other, which is congruent with it. All of this
needs to be shown and made comprehensible in greater detail.
In which form do I arrive at the self-givenness of the non-
15 existence of a thing? In the form: it is a mere spatial semblance, it is
nothing, it is empty space. But since concordant experience is pre-
supposed here, can not everything simply be nothing, can everything
dissolve in “empty space”? Things are not so easy.
Could it not be that for everything it could become apparent
20 in a succession, that it is semblance of nothingness, empty space?
Of course not to become apparent in the sense of a valid sem-
blance of nothingness in the ordinary sense, where instead of the
naught something else is real. Furthermore, if there were at all times
a ground of experiential certainty for what becomes apparent as
25 semblance, then something of this ground—by adjusting novel strik-
ing out of semblance, and so on—must at all times hold valid and
then, once more, not be valid, by annulment of certainty. But here
a phenomenology of a priori possibilities is needed. Semblance in
experience and a dream of an experience and experiential reality,
30 which itself contains semblance, and so on, is something different
[in each case], and all of this needs to be considered.
At any rate, what is required is a careful phenomenology of
possibilities, likewise of the constitution of a world, likewise of all
possible forms of semblance, of non-existence, and so on; and this
35 with respect to an Ego and a community of Egos, which is to be
considered in addition [to the individual Ego].
 15

To What Extent Can One Even Posit the

Demand for Apodicticity With Respect to
a Cognition of Being?1 Ad Lecture 36.

5 Parallelizing of the I-am and the world. Absolute and relative

apodicticity. Cognition aims at being or the being-thus of objects of
cognition whatsoever. Do cognitions have to be apodictic for being
and being-thus, in order for us to be permitted to say with justifica-
tion that they are and are thusly? Or: Do all truly existing objects, | VIII, 396/397
10 all objects of possible science, have to be apodictically experienca-
ble and accordingly also cognizable? And now even adequately!
Even the I-think is, albeit apodictically cognizable—namely, to be
brought, as experience, at all times to the form of an apodictic
positing of being—not adequately cognizable. And every special
15 judgments with respect to facts that I can utter within my pure sub-
jectivity, insofar as it goes beyond the content of what is apodictic
of it—including the apodictic structural form—can also no longer
be grounded apodictically, namely, it does not bring about apodictic
concrete contents. But there is still apodictic here, for instance with
20 respect to the past, that I had a certain past and that I can, in the pre-
supposed ideal I-can, always again bring about reproductions, that
I can approximate to my “true” past, perhaps through correction,
through penetrating the contents of memory, through a constant
clarification of them, through an analysis and reflection of them,
25 to what extent one must distinguish what is actually remembered
and not remembered and to what extent everything that is actually
remembered actually belongs to the unity of the remembered past
in a recollection or to what extent different and disjointed pasts

1 1925. Cf. also the manuscripts on reduction of the I-am to what is actually per-

ceived and, on the other hand, reduction of the world to what is actually perceived.
[The text of these manuscripts to which Husserl refers is to be found below as Text
21, pp. 575ff.—Ed.]
 to what extent can one even posit the demand 543

have merged together. Here I have, thus, a clear idea of what can be
called a rational goal of cognition that is directed to an object that
can be authenticated, or what can be called rational justification of
the ontic positing of an object, while, at the same time, the goal of
5 cognition, the true, can not be given apodictically and adequately
in any cognition.
What follows from this for the cognition of nature is that it is
rational in a same sense—as long as it moves within the general
harmoniousness of external experience and does not become aware
10 of the fact of this harmoniousness (a purely subjective one), which
is itself not apodictic, as a rational one, and of the principle that,
as long as this fact is rationally fixed, every mundane judgment is
rational that fulfills the conditions of evident yet empirical indu-
bitability. Presupposing the infinitely open fact of harmoniousness
15 as hypothesis (as long as it may exist, and then necessarily in this
form of openness), what results is the relative apodicticity for the
form of the world, but also for the being of the concrete world,
while its concrete ontic content that goes beyond the form is not
apodictically cognizable. But every entity is again accessible a priori,
20 to the essence of harmonious experience also belongs the presup-
posed ideal possibility of the “I can always again experience and
step closer in experience,” and it also belongs to this that, in free
experience and experiential thinking towards a closer determining
and correction, an approximation to a mundane entity (as correlate
25 of the hypothesis and in its relativity of cognizability) is possible—
then especially translated into “intersubjective accessibility”—just
as this entity is nothing other than an index of this approximation
in experience and theory. | VIII, 397/398
What, then, is the goal of the striving for cognition—under the
30 titles “truth” and “true being”? Cognition aims at being, this means:
at attaining being itself. But this means: cognition as meaning is to
be transformed into the fullness of being itself and shall thereby
become fulfilled meaning, only such a meaning can utter with insight
that and how being itself is and can thereby be a directly confirmed
35 meaning. Precisely in this manner it has its right, because it at the
same time, as being right, bears rightness in itself as fulfilled and
rests with that itself which it wanted to attain or which the cognizing
agent wanted to attain in his meaning.
 544 supplemental texts · 15

But fulfillment of meaning in the consciousness of self-grasping

and self-having can be something merely relative. Cognition can
become an erroneous cognition, the self-grasping can turn out to be
erroneous in that this first self-having bears unfulfillments within
5 itself and that in this respect, in the pursuit of fulfillment, possibilities
remain open for contradiction and annulment.
Cognition, and especially scientific cognition, would be abso-
lutely satisfied when and to the extent that it attained absolute
finality in apodicticity and at the same time in adequation to an
10 apodictic content. But no cognition of facts—no mundane and no
phenomenological-subjective one—is of this sort. No temporal being
is cognizable in apodicticity: not only for us, but because it is itself
apodictically cognizable that this is impossible.

Empirical apodicticity. But what is well possible—and solely mean-

15 ingful—is a cognition of facts that is “indubitable,” that is, so to
speak, empirically apodictic, be it in the peculiar form of phenome-
nological-empirical judgments of fact or mundane-empirical ones.
a) In the one case there is, and indeed for all such facts, an apod-
ictic ground of experience fixed in the I-am, fixed through absolute
20 cognition of its existence in its absolute structural form.The universe
of all phenomenological data is the unity of the concrete I-think,
which is the content, an as of yet indeterminate and determinable
distant goal of an apodictic positing; but with the near point of the
currently streaming present as something that is apodictically and
25 adequately, thus concretely given of the I-think. Furthermore, what
is also in need of being exposed as apodictic, as belonging to the
apodictic [core] of the I-think, is that for the I exists a priori the
free possibility of approximating itself to itself in all of its concrete
being in infinitum, and that each attained level of approximation
30 yields no absolute truth that can count as apodictic as such, but a
relative truth. For that which fulfills, what offers itself in the mode
of self, has the certainty of empirical indubitability; | a progress VIII, 398/399
in experience is possible, namely conceivable, which itself would
demand a relinquishing of the meant concrete being, although it has
35 the normative form of the self-there, irrespective of the apodicticity
that something here actually subsists that is secure in its character
and in its structural form. But for the judgment, for the belief in
 to what extent can one even posit the demand 545

being and being-thus, this possibility bears no weight, as long as the

cognition running its course in the sense of approximation, of the
evaluating getting-closer, yields no experience, no belief resting on
self-givenness, which contradicts the experienced content through
5 its own [content] and thereby modalizes the belief. I can see a priori
that a consistent approximation is possible ideally-practically that
determines, progressively, the apodictic being harmoniously and
ever more closely. Every actual course that is self-given in the form
of a consistent approximation yields an empirically indubitable
10 truth that is originally grounded and that is valid as long as no origi-
nary motives for doubt arise. The fact that these cannot arise always
anew, no matter how I experience, is itself apodictically certain.
And this consistent approximating is the method of justification. I
thus have a practical goal that is a rational one in the practical sense.
15 Every progress towards approximation bears within itself—this is
something that needs to be emphasized more sharply—a necessary
horizon of future indubitability, a necessary future expectation that
things will remain this way and will bring us ever closer to the true
self. It is not an expectation as such, but one that is motivated and
20 originarily grounded in the self-giving and in the progress of har-
monious self-giving, an expectation that is apodictic in this modality
of certainty.
b) In the sphere of experience that gives us the universe we are
one level higher. Here the experiences and the experiential syn-
25 theses are occurrences within the I-am, everything belongs to them
that has been shown to be apodictic in them. Here we will likely
also have to discuss that, insofar as I have an apodictic cognition
in memory, every originary conceptual fixation that I have enacted
in the living present necessarily passes over into memory, even if I
30 could no longer originarily gain such a fixation from memory alone,
if the latter did not already have such a fixation as well. This con-
cerns the certainty not to lose certain predicative contents that I
had already derived from self-giving.
Also in the mundane sphere that is self-given through external
35 experience (while external experience is itself immanent given-
ness), I have empirical indubitability, on the merely apodictic basis
of my subjectivity; I find an empirically indubitable subjective fact
of harmoniousness of my external experience—as a continual style
 546 supplemental texts · 15

in which it lets | a nature appear harmoniously. Every external expe- VIII, 399/400
rience is self-giving of its external object, and the entire external
experience is the self-giving of the world. In the fact of the empirical
indubitability of the style of the entire external experience lies an
5 indubitability with respect to the being of the world. Every belief
in the world as existing is indubitable, insofar as the previous style
of harmoniousness originarily motivates as originarily giving the
expectation of its continuation. In the continual progress lies a con-
tinual confirmation: with respect to this, one can easily attribute
10 an apodictic necessity to the belief. As long as it runs its course
in this manner, every new belief of every new phase is necessarily
indubitable, it is a necessary belief, insofar as nothing annuls it and
can annul it. Expectation is original self-giving of what is to come as
such, as to be expected as empirically necessary, and it is self-giving
15 that confirms itself concurrently in the progress and concurrently
offers a foothold for the right of the future. The being of the world
is not plainly apodictically certain, but it is ⟨given⟩, on the basis
of the indubitability of the concordance of experience as such, in
relative apodicticity, insofar as—if this concordance is fixed, under
20 the hypothesis that it [is valid], as long as it is valid—it is no longer
possible to doubt the existence of the world or to negate it. But if
the latter is now rationally grounded, then it offers a ground for
rational judgments of experience with regard to the world.
If I investigate the essence of external experience in pure sub-
25 jectivity and the latter in a universal concordance of external expe-
rience, then I cognize apodictically the essential structure of a
world—as a world of possible concordant external experience—and
the essential structure of all relations between an experiencing I,
experienced actions and appearances and appearing objects running
30 their course therein. I cognize the essential connection between the
idea of an existing world and the system of possible experiences
as a system of possible actions of access on the part of the expe-
riencing I to the entity existing in this indubitability, that is, to the
world according to all individual thingly entities factored into it. In
35 this apodicticity of essential investigation I cognize that while every
individual experience has, as self-giving, its grounded and grounding
certainty, it can ⟨nevertheless⟩ deceive, but that every progress of
experience, in terms of bringing [what is experienced] closer and
 to what extent can one even posit the demand 547

in terms of concordant certainty, not only yields, as such, new cer-

tainty, but that it creates, for the future and for every free interfering
and future of experience created through it, an originarily grounded
expectation, whose correlate is the necessity of experienced being—
5 a relative necessity that it be real; the impossibility that it not exist.
Now, of course experience can run its course differently and can
carry motives for doubt and negation with it. But I do in fact know
apodictically that, presupposing the empirically indubitable con-
cordance | of experience (an internally indubitable fact), an entity VIII, 400/401
10 grounds every experience and that being is a correlate of the system
of its accessibilities. Every systematic experience in the form of
an experience of access, every experiment, creates for me, thus, a
relative indubitability that derives its right from apodictic sources.
Hence, I can pose the rational task of getting to know, in experience
15 and experiment, “the” world and to create for me the empirically
indubitable knowledge that is purely derived from self-giving in
experience and those modalized self-givings that are rooted in it,
and I can pose the task of establishing a theory to be modeled on the
ground of experience, which, to be sure, will itself move in approxi-
20 mation toward the idea of a true theory. And it will be the task of a
logic of nature to expose, based on the apodictic structure of nature
and its a priori, the essential shape of a universal theory of nature
and of the form of its approximation.

Clarification of the ontic mode “being through appearances” and of

25 the relative apodicticities that can be rooted therein. On the apodictic
critique of objective experience. I experience in the here, I perceive
this table with these or other characteristics of the front side and
indeterminate anticipation beyond it. Correlatively: This there is
reality for me, it is grasped in itself, it exists, and apodictically so. For
30 I cannot at all conceive the “not,” insofar as I take the experienced,
the perceived as such of this content, of this mode, which insepa-
rably belongs to this perception. This continues when I continue
the experience in terms of a concordant synthesis, and then I must
posit the object—this table as determining itself this or that way,
35 but also in the current mode of being open indeterminately; what is
an entity here is correlatively an entity of this mode, and that is, pre-
cisely given apodictically as an entity of this mode. As everywhere
 548 supplemental texts · 15

else, there lies in the necessity, in the “I cannot do otherwise,” an

essential law: I—or an I in general that experiences in this manner—
cannot do otherwise than to posit the experienced in this mode as
existing.
5 Now I add:The active I-experience is an effecting of my freedom,
and to the modal content of the experienced belongs the “possibil-
ity” of further experience, in egoic relation the belief [that] I can
continue, can step closer, and so on, and accordingly produce in free-
dom new experience—in the unity of a synthesis of concordance.
10 My modal entity is this there, which appears in this or that manner
and which would appear, in the free continuation, this or that way,
which would determine itself ever more closely in this continuation,
and this I believe, and I cannot do otherwise. All of my experiencing
has an horizon of possible activity and—correlatively—practically
15 possible appearances, which would continue to arrive in the case of
unhampered freedom. In the course of the factical and free course,
everything given modally | is indubitable, and among this, undoubt- VIII, 401/402
edly, the “coming” of the appearances arriving now, which precisely
confirms in the fulfillment what was “predicted” in the presumed
20 freedom as co-effect.
But this freedom does not have to exist factically, and what
arrives indubitably does not mean what actually arrives. It is not
necessary that what is posited and what is presupposed with a sense
of anticipation will be, but [what is necessary is] that it now realizes
25 the modality of what is given now as thusly and accordingly carries
with itself an horizon of what is “to be expected,” “to be predicted,”
“presumed” in the case of freedom.
If I imagine myself as enjoying complete freedom and if I imag-
ine that these predictions would fulfill themselves in ⟨continuing
30 experience⟩ in intuitions—in a consistent synthesis, in infinitum and
no matter in what way I would enact my freedom, which experien-
tial paths ⟨whatsoever⟩ I might pursue—then I have, through every
one of the infinitely progressing lines of modalities of the object,
as constituted in the How of appearances, the object in the How of
35 the infinite syntheses of these appearances; and if I pursued every
path in every direction, [I would have] an object that constitutes
itself all-sidedly as pole of appearances, whose anticipations, whose
indeterminate previewings would have become fully determined
 to what extent can one even posit the demand 549

intuitions. Of course this is not actually doable, as little as the infinite

line of numbers with the totality of the numbers belonging to it.
But what does this idea now accomplish? In experiencing life
itself I have at all times the “appearances” and the modal certainty
5 of what can be presumed, what is continual and most proximately
as presumable and which is certain as non-negatable as a pale,
indeterminate ⟨presumability⟩ of further continually implied pre-
sumabilities. In continuing experience I have syntheses again and
again, implying new such syntheses as predictions, and as long as no
10 break occurs, I have, precisely, these identical things, the identical
world as existing in the further course of its determination. What
is identical here I must fixate, and conserve in the concordantly
gained determinations and in the arising of closer determinations.
There is no other actual being for me. In the break I run up against
15 “devaluation” as semblance, and this implies, I now no longer have
what is identical in the flexible synthetic milieu of determination
that is either grasped and determines itself as appearance, or I have
lost it from sight, but it can then be cognized anew through a linking-
up with [earlier] syntheses. In this case, modalization of empirical
20 belief or empirical being arises and I gain new empirical being.
Now one could object: every objective meaning (in certainty)
puts me in a bind, insofar as I am not at liberty to modalize the belief.
What is, hence, the difference vis-à-vis the experiencing | meanings? VIII, 402/403
To this one has to reply: It belongs to the essence of every meaning
25 that I, if it is an unclear meaning or one utterly devoid of intu-
ition, can inquire into its actual meaning, and this leads, perhaps,
via a mere clarification to a complete making-intuitive. What, now,
lies in the meaning that is now clear? What does its clarity mean?
Apparently it consists in the accomplished possible experience and
30 explication, conceptual grasping and other “logical” work directed
at possible experience (perhaps of manifolds of possible experi-
ence). But herein lies, I could—and in every communalization of
cognition: we could, anybody and everybody could (insofar as they
are free in their actions)—produce fulfilling experiences and enact
35 the respective acts of thought in a “fitting” manner.
If I expose what is actually meant, what is experiencable for
me and us and everyone, then I see, accordingly, that I not only
[actually] mean this, but also “can mean”—for it is possible that I,
 550 supplemental texts · 15

striving from a vague meaning on to a realization of what is actually

meant, arrive at a point where this clarity is in conflict with other
experiencables and becomes thereby annulled, that is, that I must
forfeit my meaning. The possibility of experience does not mean a
5 mere imaginability in phantasy; but instead, it means, I can approach
it, I then can, from the bodily here and what is currently experi-
enced in my close surrounding, in perception, seeing with my eyes,
touching with my fingers, and so on, proceed further, and then I
will presumably, but generally in certainty, arrive at the respective
10 experiences—irrespective of a certain indeterminacy of all predic-
tion, which however, as again is certain and indubitable in further
consequence, will become further sketched in in the process. Hence,
experience is that to which the intention, which is called objective
meaning, refers. In actual experience lies ultimate “confirmation,”
15 grounding, and all mediacy lies, concerning the experiential possi-
bilities (as anticipations of belief of experiences to be produced),
grounded in the immediacy of actual experience, whose content is
the closest surroundings.
Hence, current experience ⟨is⟩ not any random meaning, but that
20 meaning which has the “self” in the mode of immediate having
within it, that to which all other meaning—as mundane—strives.
On the other hand, however, every experience is, within itself, at
the same time anticipatory meaning, and as actual experience con-
cerning what is actually perceived of the objective, at the same time
25 inactual, unfulfilled experience concerning the horizons, which are
horizons of possible experiencables (correlates of my freely possible
experiencing doing), which run their course in infinitum and which,
again and again, through actualities ⟨and⟩ inactualities, refer to ever
new experiences.
30 The world is at all times the world of endlessly connected | VIII, 403/404
actual experience, with infinities of free possible experiences to
be unfolded. Every existing thing is experienced in certainty as
appearing and something identical of an open infinity of practically
possible concordant appearances. It is experienced in certainty—
35 that it, it is itself given as existing, but precisely as entity of this
mode of the appearing of an appearance, which co-meansa an infin-

a mitmeint
 to what extent can one even posit the demand 551

ity of appearances as practical possibilities of realization and at the

same times seizes and pre-meansa what appears as the identical
of this possible realization. And this furthermore in a manner that
everything that appears as itself and what is meant in the mode of
5 certainty hangs together with all other thingliness in the world in the
unity of a universal experience, which is a unity of harmoniousness
and is, as that, self-given—and which is at the same time the infin-
ity of pre-meaning. Worldly being—and at first nature-being—is an
ontic mode of its own, it has its meaning from this type of experience
10 with the infinities implied in it—implied in every thing-belief and
world-belief that has the form of an originary self-giving, at which
all objective meaning aims and in which it all fulfills itself, while
the execution of this fulfillment of the experiential intentions in
turn means the bringing-closer, the closer determining of the things
15 of experience—or the exclusion of semblances, but on the basic
ground of an experiential harmoniousness which generally consti-
tutes itself and conserves itself after excluding the rest. Through
the fact that experience in this style constantly continues its course, it
continually gives and confirms the being of the world, which indeed
20 only exists as the unity of the totality of appearances continually
confirming itself with the open infinite unitary horizon of possible
appearances, with things of possible experience, of a horizon which,
as consistent belief of experiential possibilities of a certain general
unitary structure, confirms itself as valid in the continual fulfillment
25 which is never to be completed.
It lies in the mode of a being through experiences of the type
described that in the framework of concordance, individually expe-
rienced things (and only that can have the character of perceptual
certainty) carry a certain apodicticity with themselves. Namely
30 where I have such self-giving—entities in the mode of appear-
ance, of pre-meant horizons, of such revealability through possible
experiences—there I can conceive no experience as possible, hence
nothing given in this ontic mode as object that I could ever “find”
in free further course—⟨and⟩ that would conflict with what is expe-
35 rienced thus far.

a vormeint
 552 supplemental texts · 15

But is this not an entirely wrong-headed assertion, since I can

see that every experience of mine ⟨can⟩ dissolve at some point into
semblance, that, hence, indeed experiences could come about that
urge me to cancel out my current experience retroactively? Here | VIII, 404/405
5 it will be important to forge clear concepts, to clarify the equivocal
expressions of my earlier terminology. If I now have an experience,
if I perceive this table here itself, then there lies in the mode of this
self-having-as-existing an infinity of possibilities of the “I can pro-
ceed in experience, or not proceed, I can look around, touch, and so
10 on,” and if I imagine in clarity these subjective possibilities as real-
ized, then I gain, correlatively, as predictions, possible experiences,
possible appearances of the same thing. These implied possibilities
are not random meanings concerning my abilities and concerning
that which would then come, but originarily motivated predictions
15 from the current present; as such it can be exemplified with the spe-
cial case of the prediction of what is to come immediately, which
constantly appears in the current free enactment of experiencing.
It is not something randomly meant, but something predicted, not
random as expected, but to be expected in pre-viewing.a It is a self-
20 grasping, not of the future as such, as it takes place in the realizing
present, but of the future as the “coming”; it is something modal, a
modification of the self-having of something present, a becoming
given in the mode of “coming,” and in a way that it is always also
“conceivable” that something else comes nonetheless, against the
25 evidence of prediction.b The possible appearances that are implied
in the intentionality of present experience apodictically exclude other
possibilities—but possibilities of this type of prediction.c
For further elucidation one needs to add that the experiential
possibilities included in current experience (here understood as
30 possible units of experiences, appearances) are by no means fully
determined, as if the predictions to be derived here were fully deter-
mined in content. Only a certain style is predelineated, which the
clarifying construction of the effects of such possibilities fills out
in intuition, but in a way that it will be prudent to distinguish the

a voraus-sichtlich—Husserl here puns on the term voraussichtlich, i.e., presum-

ably/predictably, but meaning literally “to be viewed ahead”—Trans. b Voraussicht
c Voraussicht
 to what extent can one even posit the demand 553

variables from what is firmly predelineated, what current present

experience of this table predelineates for its experiential possibili-
ties as motivated predictions. If I now imagine experiences as such
of this table that I see now—or also experiences of other things—
5 then I am not free, but bounded through my table-experience as a
direct “finding,” self-grasping and having of this table. No experi-
ence as one that is ⟨not⟩ possible in the sense of a prediction and
none that is in conflict with a prediction can belong to this table—
to this table that I experience now and that I thereby have given as
10 itself existing.
On the other hand it is not impossible that experience conflicts
with experience, that one is annulled as experience through the
other |, that that which appears in the mode of self-there becomes VIII, 405/406
crossed out as “semblance.” In other words: The experience as expe-
15 rience, the living, uninterrupted one, predelineates for everything
actually possible a style of predictability, of possibilities motivated
through it and in it—as long as it is indeed experience and provides
the ground for being that exists in [experience] itself. At all times I
experience this and that, and then necessarily in the horizon of a
20 world, and [I experience] that a continually existing world is there
for me, this is itself a continual experience, itself given; thereby, thus,
a structure of universal possibilities for what can be experienced in
“the” world, what can be predicted in it and what can appear in it
as fulfilling predictions [is given].
25 But it is at all times imaginable that experience continues to
run its course against all expectation and that instead of what
was predicted something else happens, and ultimately something
which devalues the entity into a non-entity. Everything that appears
through appearance in the modality of being is in suspense between
30 being and non-being, namely as always available possibility—which
by no means is to say that it is “very well possible,” by no means is
to say that the slightest moment of prediction (of non-being) speaks
in it its favor. And that, I could show, also holds for the universe, as
“object” of universal experience.
35 But if I presuppose that this world exists, as nevertheless harmo-
niously appearing through corrections and confirming itself—either
that it actually exists into infinity, namely into an infinite future and
in relation to a community of experiencing agents continued into a
 554 supplemental texts · 15

future infinity, or into an indeterminate distance, in the manner in

which we ⟨assume⟩ a created world for the time when God decides to
annul it—then this presupposition of an existing world prescribes to
the existing world ⟨precisely⟩ an apodictically necessary structure—
5 and of all possible experiences of it—and thereby also an apodictic
rule for all experiencing subjects.
We would have, accordingly, a relative apodicticity, and for all
experience an apodictic structure, a form for the world itself and
for the experiential manifolds and for the subjects [in it]. Standing
10 on this ground of the existing world, say in the naiveté of the nat-
ural human being, we have then fulfilled the basic condition of an
apodictic science.
 16

Nature and Nature-Experiencing Ego1

For every now in which an Ego lives, we can state a priori:

1) An Ego that experiences a nature and has, following this expe-
5 rience, experiential cognition of nature, is possible, experiencing
precisely in this manner | in which it experiences, without there actu- VIII, 406/407
ally being a nature. The assumption that this nature not exist does
not annul the existence of this nature-experiencing Ego.
2) Let us now form the “idea”: In infinitum I experience nature
10 concordantly, and the concordance of the further course of my
experiences, thus the consistent confirmation of the being of nature,
reaches (we assume) in infinitum throughout my entire factical life,
and be it even ideally infinite. Assuming this is the case, can then
nature not exist? Should anyone say, this is an evident impossibil-
15 ity, a contradiction, then one has to answer: The natural is indeed
at all times given but “one-sidedly.” Hence, the idea of a process
of concordant experience that goes on in infinitum also does not
yield the idea of an adequate experience that would guarantee the
impossibility of non-existence.
20 3) Let us, hence, vary the ideal type of in infinitum concordant
experience; let not only my actually continual experience be con-
cordant in infinitum, but also my “possible” one, which I can enact
freely, which I was and will be able to enact. I, the experiencing
Ego, am not only passive in experience, but also, as possibly actively
25 experiencing, also active. No matter how I may comport myself as
actively experiencing, it shall always be the case that concordance
has to be preserved.
Or even better: discordances occur, but they ultimately will bal-
ance out in the form of a higher concordance; that in the manner
30 of sub 2) as well as sub 3). That is, I form the idea of a possibility

1 From the manuscripts on First Philosophy, Part II; probably 1924—Ed.

 556 supplemental texts · 16

of experience as such, according to which, in the freedom of my

ability to experience, discordances must always again be dissolved
in higher concordances, ultimately in a manner that a nature were
to be produced as the correlate of an ideal universe of actual expe-
5 riences and those to be enacted in freedom (in all temporal modes),
a universe that would remain firm in infinitum. To determine exactly
what is to be posited here as ideally possible in the idea is not easy.
But one understands that we are dealing with an infinity of possible
experience, which would be equivalent to the true being of this
10 experienced nature itself.
4) Let us imagine many subjects related to the same nature; could
not the experiences of one of them run their course steadily in the
manner of this idea and give this idea itself, in the course of this
style, an unbreakable power of empirical truth, and the experience
15 of another, however, [run] such that for this [other] subject another
true nature, or partially the same, would be given, but given with
incompatibilities? Conditions of the possibility of the community of
one and the other Ego and the necessity that one common nature
constitute itself.
20 But must this nature be true in the ultimate sense, must it exist
in itself, determinable in theoretical truth through natural science?
And so on.
 17

All Being Presupposes Subjectivity. Ad Lecture 381

To call into question all sciences—to newly conceive sciences,

in the most perfect manner. The standpoint prior to all sciences.
5 Universal logic, normative regulation of cognition.
Prior to all sciences I have experiencing life. If I imagine that I
did not yet have any logically-conceptually formed knowledge, then
I would [still] have experience.
But also experience has its validity and non-validity, its confir-
10 mation and disappointment.
We call an experience perception when it gives the experienced
being in its originary self; not presentified.An experience has what is
experienced in the consciousness of self-having, and yet incomplete.
From the very start: anticipation. Is there an experience that gives
15 [what is experienced] apodictically? Every experience is giving,
as certainty, as uncontested, concordantly proceeding perception,
indubitability. Being certain does not only mean: not to doubt, but it
is incompatible with doubting.Apodictic impossibility of non-being.
Adequate perception = complete perception. Is there apodictic
20 perception, experience? Is there an experience upon whose valid-
ity all other experiential validity depends, always presupposing
it?
If every experience would presuppose another one, this one in
turn another, and so on, and if none of them were apodictic, then, it
25 seems, every experience would hang suspended in mid-air. There-
fore there are experiences and thereby cognitions of the lowest level
that are called upon to bear the edifice of cognition. To make them
and their entities into a theme, this seems to be the first task: the
first science of the first being.

1 From the manuscripts on First Philosophy, Part II; probably 1924—Ed.

558 supplemental texts · 17

To be truthful: All conceptual truth presupposes experience,

all conceptual content presupposes experienced being, all being
presupposes individual being. All individual being presupposes sub-
jectivity.
 18

Double “Latency” of the Ego (ad Lecture 40)1 VIII, 408

The following has not been taken into consideration in the doc-
trine of reflection:
5 The mature human being is a social creature, and all sociality is
carried out through reflection. As a social creature he lives in the
habitus of constant reflection, he constantly converses with others
and converses constantly also with himself, he has himself as practi-
cal and—enclosed therein—as valuing and doxic theme, just as the
10 others. | VIII, 408/409
Just as, according to the laws of the formation of appercep-
tive continuing validity and apperceptive conferment, not only the
attentively seen things are there for us, but necessarily have their
spatio-thingly backgrounds, and just as the respective manifold of
15 unattended-to things ⟨are⟩ nevertheless perceived as things, ready
to be attended to, but are already—on an unclear, undeveloped
apperceptive level—precisely things for us, and spatially oriented,
already fitted with an “approximate” special meaning-content—it is
the same with the Ego, regardless of the unattended-to other Egos
20 in the field of perception. But this means: One needs to distinguish
a double latency of the Ego for itself:
1) the original latency of the subject that has not matured to
“self-consciousness”;
2) the latency of the human Ego, which is a subject of acts.
25 Namely:
I am always apperceived for myself as human Ego. Even when
I am fully devoted to mere observation of nature and am “self-
oblivious,” I am in my field of perception as human Ego. Here one
needs to distinguish the associative mesh through which my psychic
30 life is united with my bodily processes and that likely accomplishes

1 From the manuscripts on First Philosophy, Part II; probably 1924—Ed.

 560 supplemental texts · 18

a form of pre-constitution, of the objective apperception that has

its validity originarily from acts and which now objectifies me in
the background as subject of acts. Here it is, of course, the question
whether I am now also in higher reflective acts upon myself at all
5 times objectified as a higher-level split-off Ego. In general, every
reflected Ego that has become thematized is certainly a human
Ego; but does the supposition, that every hidden Ego is a humanly
apperceived one, not lead to an infinite regress? Or is it an infin-
ity through an intentional implication that does not demand an
10 absurdity? Or finally: Is the apperception present only on the first
level, but afterwards slightly overlapping on new levels? One may
rightfully say: With the onset of an “Ego Cogito” of the polarized
act-form the pole takes on the reflective form “Ego = I-human,”
and then immediately an intentional form of emptiness that once
15 more recedes into the background-Ego in the same manner. The
latter, however, bears within itself implicite as horizonal form the
peculiarity that it is to be disclosed in infinitum, in infinite chains.
Every explication demands the same form “Ego,” according to its
meaning. Hence an infinite implication, similarly as every thing-
20 perception bears it in its empty horizon, and in every direction of
possible disclosure.
But how can this form be unbuilt? For sure, it cannot be an essen-
tial necessity. And how can I convince myself of it, thus, of a possible
Ego that is free from this apperception? Is this not the same diffi-
25 culty as in the question of the explication of pure sensations, since
sense data are always somehow apperceived as thingly, no matter
how indeterminate? Can I inhibit, | as I can inhibit the tendency VIII, 409/410
towards the enactment of validity, likewise the tendency towards
apperception in a certain manner?
30 But what kind of divisive, somewhat unclear phrasing! Apper-
ception is indeed positing of this or that apperceived meaning. In
the natural attitude I reflexively participate in the natural apper-
ception of the human being. But if I already existentially inhibit in
the reflection of the first level the world, thus also my physical body,
35 then the apperception “I-human” is inhibited, and this translates
accordingly to the background-Ego, just as it might also be sug-
gested through my appearing lived-bodiliness, not the apperception
“human,” but the inhibited apperception. Here one needs to keep in
 double “latency” of the ego (ad lecture 40) 561

mind that the world—and my lived-body—continues to appear and

the index-motivations continue to exist as immanent ones. Accord-
ingly, the apperception of the Ego as the Ego-pole of my lived-body
is always there anew. On the other hand, I can conceive it, just as
5 every empirical apperception, as constant presumption, as annulled,
as perishing.
 19

What Kind of Ego Is It That I

Cannot Cancel Out? (Ad Lecture 40)1

What kind of Ego is it that I cannot cancel out? That I have to

5 posit in necessity? Not the phenomenon human-I, but the I that is
no longer phenomenon, that is not an intentional object of experi-
encing, thinking, and so on, the Ego that I actually find in everything
that I think, precisely as the subject of the I-think, and I find it even
if I have “bracketed” myself, the human being, the I in the ordinary
10 sense.
One can say:When I, living in the continual naive-objective expe-
riencing, find the world and now suspend it in the Cartesian manner,
then I arrive at the phenomenon of this continual experiencing, and
in the form “I experience the world,” and in this case, when I have
15 led this continual experiencing from the beginning via my human
Ego, the latter is from the start suspended as well. And yet I have
the necessary Ego. Then I have for the entire stream of my life the
absolute life as phenomenon, and therein at all times the I as subject
of this stream, but as transcendental I, and in different manners. I
20 find it as the continual Ego in the “I now experience this thing, I
remember, I expect,” and so on, be it ⟨as the I⟩ of the respective
individual experience, be it in a thoroughgoing ⟨continuity⟩ in the
transition of one to the other [experience], while the phenomenon
that just ran off is still alive intentionally. But I also find it both in
25 the actuality of this living stream in which I swim, and also “in” the
recollections, | as recollected Ego, unified with the Ego which is VIII, 410/411
now the subject of the phenomenon of recollection; likewise in the
expectations as the Ego that belongs to the coming as coming Ego,
which is, of course, posited presumptively, but still as pure Ego.

1 From the manuscripts on First Philosophy, Part II; probably 1923 or 1924—Ed.
 what kind of ego is it that i cannot cancel out? 563

Higher-level reflection. Furthermore: I can also practice new reflec-

tions, I can revert back from the “I think” to the “I think (that I
think),” and I can bracket this “I think” once again and then arrive
anew at the pure I as subject of the phenomenon “I think” and
5 accordingly [I can do the same with respect to] every phenomenon
and of the entire stream of phenomena, which is then, however,
bracketed.* But here we find the peculiarity that the phenomenon
of the phenomenon is an individual phenomenon in this sense that it
is “tucked in” among the phenomena of the first level. The first Ego
10 Cogito “succumbs” to the phenomenological reduction not because
I can practice the phenomenological reduction once more with
respect to it. It is already absolute, and when I practice once again
phenomenological reflection and reduction, then I only employ
them in order to arrive at the phenomenon of the second level.
15 But if I go back to the previous first level, then the new reflection
is factored into that nexus, as a new phenomenon. And this holds,
when I once more reflect on a higher level, for the higher reflection
[as well].†
I thus have
20 1) at first the naive stream of life that does not need to have any
reflection whatsoever, pure devotion to the things;
2) of it I only know through the first reflection and reduction:
only through them I see the experienced, thought, valued (and so
on) objectivity as intentional correlate of pure subjectivity of the
25 respective piece of life and the pure Ego itself, for which it exists,
and now exists looking back at it.
3) But then I also see in further reflection that the previous
first phenomenological reflection is itself a phenomenon and a
piece of life in the nexus of the life that streamed by without I-
30 consciousness, as awakening of the pure Ego (perhaps before that,
of the empirical one). And I see that also every pure phenomenon
and the pure streaming life (therein perhaps reflection and reduc-

* But I can also turn the absolute I-think anthropologically: I, the human being,
carry out the absolute I-think.
† It is not to be overlooked that we cannot maintain apodictic evidence here,
but that we forego the apodictic reduction and only practice the phenomenological
reduction, as reduction to the “stream of experience.”
 564 supplemental texts · 19

tion) exist for the I, that it belongs to the I as the one I—in every
reflection I find myself, and the identical I, in necessary congru-
ence with itself. I see that the life that streams on, so to speak in
the naiveté of Ego-lessness was only not aware of the I, but that
5 the I was there. I see, especially, that this life | is not exhausted in VIII, 411/412
the waking life in the form of the actual “I think” (of the I that
is directed attendingly, grasping, position-taking or quasi-position-
taking), but that there is such a thing as background phenomena,
which are, however, not without Ego in the true sense. I become
10 aware of this affection and what belongs to it, I now know that nec-
essarily at all times my life (also when it is reflected life in which
I am conscious of myself) contains moments of naiveté, that my
Ego cannot be awake for everything and that even when it prac-
tices universal reflection and encompasses its entire life in a certain
15 way, one thing is not included therein: the direction of the gaze,
in which the reflecting Ego directs itself at its manifold life and at
itself as subject of this life, the grasping and positing, the thematic
comportment, and so on. Again and again, thus, an ungrasped “I
think” is present, and thereby also the Ego of this I-think, in the
20 manner in which it is the pole therein. But if reflection grasps it,
then it becomes evident once more that this pole, which only now
becomes visible, is the “identically same” Ego pole, as which it was
grasped.
This, precisely, is what is peculiar and yet evident, that the I,
25 as pure I, is a thousandfold and makes its appearance a thousand
times in separate acts—and yet cognizable as the same in numerical
identity.
To be sure, the Ego is here an object in the broadest sense and
has in this thousandfold a thousandfold modes, and ⟨this Egoity⟩ is
30 for itself an intentional object which, as with all intentional objec-
tivities, is only conceivable as objectivity in this or that mode: while
at the same time the objectivity is cognizable as the identical one
(object pole) through all these modes.
On the other hand, in all reflections the Ego is objective—and at
35 the same time the Ego is present at all times, which is not objective.
This not-being-objective only means not-being-attended-to, not-
being-grasped. The respective “not objective” Ego is, however, as
the later reflection and grasping teaches us, “there,” it is the living
 what kind of ego is it that i cannot cancel out? 565

subject. Just as reflection is present, and only not-grasped reflection

(as in reflection of the next higher level), likewise its Ego.*
Thus, the being of the Ego is at all times being-for-itself, is at
all times being and being-for-itself through self-appearing, through
5 absolute appearing, wherein the appearing necessarily exists. And
the primal mode of the appearing, prior to the self-grasping, is for
that reason still an appearing of a special shape. In this appearing
it “appears,” it is, in other words, in this respective unreflected life
the pole as Ego that is “unconscious” | of itself, and now there is at VIII, 412/413
10 all times the possibility that a new life with a new pole makes its
appearance, which grasps the pole of that earlier life, whereby this
pole (the Ego) has the mode of being grasped; this, however, would
presuppose a new reflecting life with an ungrasped pole, which, then,
becomes grasped again “afterwards.”
15 One would have to add, in conclusion: Even if I bracket the “I-
human,” then I can nonetheless see afterwards that I am, as pure I,
contained in the “I-human,” that is, that there is, in the I-human (just
as in any random I-human-experience, in the empirical I-think),
something that cannot be canceled out.

* The Ego as the Ego of the grasped phenomenon is, precisely, the grasped Ego,
and essentially the grasped phenomenon as “object” of the grasping is not grasped
grasping, and the I as grasping Ego of this grasping is not grasped.
 20

Critique of the Two Steps By Which I Had Arrived At the

Idea of the Reduction In 1907 and 1910. (Ad Lecture 46)1

The phenomenological reduction opens up the field of experi-

5 ence of “transcendental subjectivity.” No “world”-belief is permitted
as “premise,” in the broadest sense, as carried out naively. In a word:
the general thesis is inhibited.What can, then, be posited and what is
then the unified universe of possible experience? I would then have
to speak of “transcendental” perception (on the part of transcen-
10 dental subjectivity) and of transcendental experience in general,
whose subject carrying this out I am myself, as phenomenologizing
and thereby anonymous Ego.
The elucidation of the theme “transcendental subjectivity” and
the new perceptions arising here which, put into validity systemati-
15 cally, creates greater difficulties than I had originally imagined.
1) Firstly, it is probably better to avoid the talk of phenomeno-
logical “residuum,” likewise that of “bracketing of the world.” It
seduces one into thinking that the world now is no longer a theme
for phenomenology and that instead only the “subjective” acts, man-
20 ners of appearance, and so on, relating to the world, would be the
theme. In a certain, well-understood manner this is correct. But
when universal subjectivity in its full universality, that is, as tran-
scendental, is put into rightful validity, then there lies within it on the
correlative side, as existing rightfully, the world itself, in all manners
25 in which it exists in truth: a universal transcendental investigation,
thus, encompasses as its theme also the world itself, in all its true
being, thus all worldly sciences, and that is, as eidetic science of the
transcendental [it encompasses] all a priori ontologies of the world,

1 Presumably 1924. From a convolute on whose cover Husserl remarks: “Prepared

to be worked out in ‘1924’ = on the planned ‘book’ of 1924,” that is, material for the
planned elaboration of the lecture on First Philosophy into a book—Ed.
 critique of the two steps to the reduction 567

and as “empirical” science of the transcendental, all factical sciences

of the factical world.
2) But we need to be vigilant also in another respect and we
must keep dangerous presuppositions at bay. It could seem, at first,
5 entirely self-evident that the subjectivity arrived at through the
reduction as “residuum” would be my own “pure” subjectivity, that
of the phenomenologizing Ego.* What is left unsaid here is the fol-
lowing: In the natural objective experiential attitude I find myself
as all others as human beings with a physical lived-bodiliness and
10 a mental being or life. When I now practice the phenomenological
Epoché, then I inhibit every “objective judgment” (dóxa). Thereby
every judgment about | real things, thus also my and every lived- VIII, 432/433
body, is subject to the reduction, thus also the others. Does, hence,
my mental life, and I in this life, as Ego in the Ego Cogito, remain?
15 But also my pure mental life exists in the world. To reduce it would
merely mean to abstract the level of the mental out of the existing
world. Instead, I want to gain the transcendentally “pure” Ego and
egoic life. Every objective apperception is supposed to be inhibited,
also that of myself as I-human, as psyche.
20 I assume that in natural life I practice natural reflection for
the time being and thereby apperceive myself as human person. I
observe this as phenomenologist: The validity of this apperception
is subject to the reduction, and it then belongs purely as such, as
pure consciousness, to that which is to count as part of my transcen-
25 dental sphere of experience. Thus the reduction means reduction to
“pure” ⟨consciousness, produced⟩ through the “purification” of my
humanness and especially of my psyche, the purity of the “mental
side” of the object “I as human” that is valid for me in the natural
attitude. Hereby, in this reduction, I originally emphasized too much
30 the stream of consciousness, as if it was all about a reduction to it.
This was, in any case, my first idea in introducing the phenomeno-
logical reduction in 1907.1 In it lay a principal error, although it is

* My private Ego, so to speak.

1 Cf. Husserl’s Five Lectures on The Idea of Phenomenology of 1907, Hua. II

[Hua.-Collected Works, VIII]—Ed.

 568 supplemental texts · 20

not quite easy to see through it.* It becomes rectified through the
“expansion” of the phenomenological reduction to the monadic
intersubjectivity in the lectures of the fall of 1910.1 Already then
I explained: | It could seem as if the reduction to the “stream of VIII, 433/434
5 consciousness” would result in a new form of solipsism. But the diffi-
culty dissolves once we make it clear to ourselves that the reduction
does not just lead to the current stream of consciousness (and its
Ego pole), but that every object of experience—and the entire
world as valid in the respective streaming experience (and at first
10 as nature)—as it was said in 1910, is “index” for an infinite mani-
fold of possible experiences. The further explanation rested on the
demonstration of the double reduction that all presentifications can
undergo, namely reduction of the presentifications as current expe-
riences and reduction “within” the presentifications. Thereby the
15 system of “motivations” becomes disclosed that belongs, in origi-
nary rightfulness, to every naively posited “existing” thing whose
respective ontic validity—as I would call it today—does not concern
the merely momentary experience, but which intentionally implies
the entirety of this system of possible thoroughgoing experience,
20 a system that is rooted in the momentary experience, but, only as
horizon to be sure, a system as fully determined in style. Accord-
ingly, in the factical stream of the world-experiencing life lies—and
anew from every moment of experience as novel and modified—
an infinity of presumptions, in rightful (= concordant) motivation,
25 always intentionally implied in the universal presumption of the
horizon of the existing world, which is continually valid for me,
which, modifying itself from moment to moment, preserves the style
that is always disclosable as the a priori style of the constitution of

* Check to see whether here, with the reduction to the Ego Cogito, really only the
reduction to the stream of consciousness was meant!

1 The lecture course to which Husserl refers here is Basic Problems of Phe-

nomenology, the Göttingen lecture of 1910/11. This lecture is published in Hua.

XIII, pp. 111–194 [Hua.-Collected Works, XII]. Husserl refers to this lecture in many
passages of his unpublished and published works, e.g., in Formal and Transcenden-
tal Logic, Hua. XVII, p. 250, and in the “Epilogue to my Ideas,” Hua. V, p. 150,
n. 2 [Hua.-Collected Works, III, p. 417]—Trans. [this note has been updated from
Boehm’s in light of the fact that this lecture has since been both published and
translated].
 critique of the two steps to the reduction 569

the respective things and their entire perceptual surroundings, and

so on—and to be further and further disclosed, starting from their
perceptual meaning.
Through taking up the phenomenological attitude, every objec-
5 tive judgment—as judgment as such-straightforwardly—is put out
of action or frowned upon; but what comes into effect is the entire
realm of experiential life, in general, intentional life and the rightful
power in the intentionally disclosed nexus, a power lying purely
in it and to be taken from it in each case, to be “disclosed” from
10 it—or ⟨that rightful power, which lies⟩ in the further process of pos-
sible experience, possible intentionality to the further experience,
which is demanded now. Upon closer inspection, to be an “index”*
is nothing other than this: If a perceptual object stands before my
eyes straightforwardly, an object that holds valid for me simpliciter,
15 then the purely phenomenological reflection, in which I have this “I
perceive” and its belief as datum, yields the insight that from here
these or other further actual and possible perceptions (albeit not
in unambiguous determinateness) are motivated—after positing | VIII, 434/435
kinaestheses—and that, when I put into play the respective kinaes-
20 theses, they “must come” in this or that style within their realm of
possibilities. The given perception is the core of an “inductive”† sys-
tem that I can explicate, construct and that bears originarily within
itself its rightfulness, if I hold as fixed the identity of the experienced-
meant object as goal of my perceptual doing. After having clarified
25 this—albeit only in raw outline—the next great step was to show
that just as my own primordial conscious experiences are motivated,
with their respective objective meaning-contents and positings, that
also others’ conscious experiences, although not “originarily” moti-
vated for my conscious nexus, are motivated—under the title of
30 empathy.
Or: Every object of the type “human being” is an index of a
system of a new sort, founded in the already comprehended system
of the type “bodily thing”—comprehensible as a system from the

* Within external perception.

† Inductive: When I look purely at the manners of appearance among their kinaes-
theses, then we have here indeed an inductive system of the if-then, and with this
[system] I have been operating since 1910.
 570 supplemental texts · 20

standpoint of my primordiality. Through an empathizing experi-

ence, an “induction” to “alien” mental life and alien Ego is enacted,
a novel presentification of “consciousness,” an appresentation not
of my, but of the other’s consciousness, to which ⟨belongs⟩ a system
5 of possible such presentifications (in unison with the constitutive
experiences of bodiliness)—as a system of intention and fulfillment,
in which for me an other is there, and in rightful manner. If the con-
stitution that is carried out within myself, as “existing other human
being,” is observed purely phenomenologically, then there lies in it
10 not only my system of experience of concordant actual and possible
empathy, but what is in validity here is the other in presentification,
but as pure subjectivity.
On the first level of primordial founding I have not lost nature,
but I have, instead of (primordial) nature, nature as such experienced
15 simpliciter, as pole at first of my, of primordially own constitutive
experiences, and as verifying themselves in truth therein, although
with the constantly open possibility of non-being, precisely due to
presumptivity. This also holds for the lived-body, my own and the
other’s. If I now elucidate constitutively the other and in general the
20 object-type animal, and do so purely constitutively, then I have an
expanded constitutive system—a system of my pure intentionality,
but encapsulated therein, intentionally justified through concordant
verification, the other himself and his constitutive life, that is, his
intentional life; but the other not in an originariness of the first,
25 primordial type, in which I ⟨experience⟩ myself and in which he expe-
riences himself, but instead in secondary originariness as the other
who is originarily experienced by me and in me, | and ultimately VIII, 435/436
as an opposite human being, as opposed to me, given originarily as
“other,” and in the same originariness constantly authenticatable
30 according to the form of the style that I can disclose in each case.
(Of course, nature, just as human beings and world as such ⟨are⟩
mediately constituted through the other.)
The phenomenological reduction is nothing other than a change
of attitude in which the world of experience as the world of pos-
35 sible experience is observed consistently and universally, and that
is, where the experienced life is observed, in which what is experi-
enced is a respective—and universal—experiential meaning with a
determinate intentional horizon.
 critique of the two steps to the reduction 571

But of course, a more specific clarification must now set in. If

the phenomenological reduction is not a reduction to my private
subjectivity, I must nevertheless distinguish between my own being
and life, as originarily lived within myself and as a finding in first
5 originariness in phenomenological reflection, and on the other hand
the being and life of all others for me that manifests itself within
myself, but as “mirrored” and which is to be disclosed within myself,
in the manner in which it is induced as given to me originarily with
the physical lived-body.*
10 The reduction to transcendental subjectivity is, to be sure, a
reverting back to my pure Ego Cogito, but this must not be misun-
derstood as a limitation to my being and my conscious life in the
sense of my private [life], as if I were only allowed to posit as existing
my own private own being and my own life, in which I exist, thus
15 merely my stream of consciousness. From the beginning it spells
“Ego Cogito—cogitata,” and the latter are valid for me purely as
cogitata. And when I—“explicating” the horizons of implications—
observe my cogitating life and the manner in which it unifies itself
synthetically and therein then how the cogitata, as continually pre-
20 served identities, constitute themselves as object poles—with their
identically remaining and consequently verifying properties (ontic
matter)—and when I, instead of studying individual such cogitata
and lines of self-verification, make thematic the universal style of
verification of my entire life, ⟨my⟩ concrete-full life of validity and
25 the style of its essential horizons and continual new formations of
horizons; then I find, in my reduced sphere, not only myself and
my life and therein what is meant as such, but, as always and nec-
essarily meant, above all a uniform primordial nature, verifying
itself uninterruptedly, existing for me | truly and necessarily valid VIII, 436/437
30 for me due to this open “infinite” verification; this nature I cannot
call into doubt—as nature of such concordant universal experi-
ence. Nature, in phenomenological attitude, is “meant” for me in the

* The “induction,” which is mentioned above everywhere, is intentional “expli-

cation.” In my streaming present is implied my past and future—primordially—in
primordiality (and thereby already in my living present) is “implied” foreign present,
foreign primordiality. [The solving of] all secrets lie[s] in the clarification of implica-
tion and explication, horizon, index, and so on.
 572 supplemental texts · 20

special manner of continual concordant experience—albeit with a

constant presumption of horizons. This concordance is one that runs
its course in special experiences of individual things in the milieu
of background experiences; the individualities perhaps modalize
5 themselves (correction). In individual cases, this concordance is one
that leaves it open that the motivational situation could change and
that I could now be inclined to give up the ontic certainty that was
necessary thus far, and so on. In this manner, hence, nature, at first
my own private one, is phenomenologically constituted. But it is
10 so at first only as primordially constituted within me “originaliter.”
Only as such is it a verified unity, purely from my own conscious
life.*
If I bracket the world and go back to my Ego Cogito, as that
which is prior in itself (necessarily “presupposed”), then I must,
15 to be precise, again practice the reduction in the realm of the Ego
Cogito (and its cogitata as cogitata) itself: In itself, my Ego and con-
scious life precedes all my habitualities†—in itself even my living
conscious presence precedes, ⟨namely it precedes⟩ my conscious
past and many other aspects—but at first I shall leave this aside
20 and begin necessarily with the reduction only to my conscious life
as such and my habitual I as the one that lives therein and takes
on habitualities (without such more fine-grained reductions, which
become very important later on). Then the next reduction is the
one lying on the sides of transcendencies, as reduction to primordial
25 nature, constituted in first originariness. Then the first thing, which I
delimit on the side of the cogitata as correlate, but as a truly existing
transcendent ontic sphere (transcendent to my being), only one
which takes on its ontic meaning purely from my primary-originary
life, is, hence, nature purely as “originarily” constituting itself as
30 transcendent in my primary, my primordial life. But nature means,

* Its verification as total nature is inauthentic, “hidden verification”—not verifica-

tion as responsible grounding—that is in need of explication (something which is in
need of special clarifications). Among the authentic verification lies the inauthentic
one as presupposition.
† My Ego—this is obviously what I later call my primordial Ego and primordial
life—but in a ⟨peculiar⟩ sense, not in that which is in question in the context of
empathy!
 critique of the two steps to the reduction 573

in the natural attitude, objective nature, in the sense of the one that
possibly takes on ontic determination from everyone as possible
co-experiencer.*
What, now, about the others? Are they also, in the same | sense VIII, 437/438
5 as reduced nature (as reduced to its original possibility of being
experienced by me), unities belonging to me myself, existing “in”
me as constituted in me, and as such inseparable from my univer-
sal verifying life and its habitualities? Only if I had the others in
my sphere as transcendental sphere, I could not only posit them
10 but also objective nature, in the validity of something constituted
transcendental-intersubjectively.
Now, if I inquire about the others, then they are at first brack-
eted, as the ones that are experienced worldly and posited from
world-experience, as human beings determined as having body and
15 soul. But they do exist for me, as what they are, in their entire ontic
meaning, precisely in the manner of concordance of the synthetically
unified manifold of my experiences, and these are experiences of a
special and apparently many-leveled sort that are very insufficiently
designated by the term “empathy.” They are experiences of human
20 beings, of animalic creatures.
If everything that exists for me, the transcendental Ego, is in truth
only such as the unity of my verifying life and deriving its mean-
ing therefrom, is there not everything my own meaning-formation,
as such not only belonging to my life, but also inseparable from
25 its being? It is indeed “implied” in the latter, intentional unity
encapsulated ⟨in⟩ it? But in the manner of primordial nature? What
is primordial is for the being, which exists for me, what is essen-
tially prior, ⟨the⟩ the founded validity. This indeed holds for every
other lived-body, as body that is primordially-egologically present
30 and verified for me. Here the problem of the constitution of alien
subjectivity or of the other human being sets in, and thereby of
being-human as such: the primordial founds what is for me not
primordial. Here, accordingly, another reduction plays ⟨a role⟩: a
reduction of the bracketed human being to his lived-body, and that is,

* 1) My life, originarily accessible to myself—others’ lives, merely empathized; 2)

my primary-originary (primordial) life—others and their primordial life; these two
distinctions must not be blurred!
 574 supplemental texts · 20

purely as constituted in my primordial sphere. From there we arrive

next at the co-indicated “alien” transcendental subjectivity as moti-
vated through [the other’s lived-body] in my primordial-egological
motivation. Only once I have gained the other transcendentally,
5 I have another Ego and distinguish what is my own and what is
of another, myself as bearer of validity and the other as implicitly
valid. And only from there ⟨we arrive at⟩ the ontic meaning of the
human being as member of the world and ⟨at the ontic meaning⟩ of
the world itself.
10 The transcendence of the other, and thereby the transcendence
of the objective world, objective nature, the other human beings,
and so on—vis-à-vis the transcendence of primordial nature. My
own primordial life, as actually existing as real in its own immanent
time—my original stream of consciousness—;“implied” in my living
15 streaming presence, my presence as primal source, in this primal
source lies the “true being,” the one that can be rightfully explicated,
verified in this stream of consciousness. | VIII, 438/439
In my life, the one that can be constructed through explication
in the indeterminacy of its possibilities, a primordial “world” con-
20 stitutes itself as basic ground of the ontic validity [called] “world,”
primordial “things,” and so on.What does this mean: they are “insep-
arable” from me, from my primordial being—from the stream of
consciousness, insofar as horizons of potentiality belong to it, insofar
as I am precisely that which lies in it, the I of potentialities? I, too,
25 am not a “real” part of the stream of consciousness. On the other
hand, the latter is nothing without me as the I of potentialities, which
is already presupposed as constituting [this stream] from the source.
Things—entities, these primordial ones, are what they are, insepara-
bly relative, inseparable from their being constituted in me. Second
30 level: the others, constituted in me on the basis of primordiality,
inseparable from me on the second level. The others, however, are
implied in me as other I’s, and every one of them inseparable from
the other.
 21

Critique of the Wrong Presentation of the Difference

Between Psychological and Transcendental Reduction
in the Winter-Lecture of 1923/24 (Ad Lecture 48)1 VIII, 444

5 On the “universality of pure souls” (343, l. 27): It would also

have to read “total unity,”a with respect to the fact that perhaps | VIII, 444/445
one could demonstrate a pure mental unity connecting souls with
souls.
In general, one could object to the intention of the entire pre-
10 sentation [as follows]:*
It is not clear why the emphasis is on the continual reduction
with respect to individual acts, and then [the reduction] to the indi-
vidual minds (as if there were not a monadic community). If I want
to observe and describe the individual minds in their purity, then
15 there indeed already lies in the traditional idea of soul (at least
since Descartes) that ⟨the soul⟩ is a self-encapsulated unity of all
that is mental (of an Ego or of a lived-body). (Indeed, this is the
psychological version of the Cartesian proof of the pure mental
substance, of the pure animus.). In order now to arrive at my own
20 pure soul (as the only one of which I have original experience) pre-
cisely in originariness, I have to indeed practice a universal Epoché
with respect to the world and all ideal objectivities that are valid for
me: precisely with respect to the insight that everything objective,
whether real or ideal, that is valid for me and ever will be and can be
25 valid for me, can only do so in my validity, in my experiential belief,
in my perceiving or remembering experiencing, and so on, with the

* Objections to the presentation already as of p. 341, l. 22 and then with respect to

all that follows.

a Alleinheit. Husserl coins this neologism from All- (all) and Einheit (unity).—Trans.

1 What is meant is First Philosophy. These self-critical observations were probably

penned in 1925. The references were adjusted to the pagination in this edition—Ed.
 576 supplemental texts · 21

experienced things, then further as what is thought, which, in turn,

refers to what has been experienced, and so on. Thus, this must
all be included in a presentation that necessarily runs a different
course!
5 This psychological universal Epoché (and not only the contin-
uing individual Epoché with respect to individual acts) is for me,
as psychologist, merely a means for purification. My positive uni-
versal field on which I stand, into which I thematize, and ⟨in which
I⟩ chose a region to be the target of my cognition, is the world,
10 and my region is precisely the mental in the world. This creates,
of course, its own difficulties. I hold the world in general validity,
I have it from the start and at all times in unquestioned validity—
in ultimate validity—in it everything subjective (psychic, spiritual
in every sense)—also I, the psychologist, like all human beings—
15 appears as worldly; everything in the enactment of psychophysical
apperception.

The motive of the reduction presented in greater detail. But now

the human beings—and especially their subjective life—have the
peculiar quality of existing as something worldly, and at the same
20 time of experiencing, of judging, of “meaning” in different manners
worldly things, objective things, individually and ultimately also uni-
versally. Accordingly we have not only the objective, as physical and
psychical, externally bound together, the mental appended to the
bodily-physical as its foundation, but also at the same time some-
25 thing mental “internally,” “meaning” something bodily-physical,
but also related to the rest of the objective | world. This precisely VIII, 445/446
demands that the psychological reduction is carried out everywhere
in mental life; and if my own soul, that of the psychologist, is in
question, then I must enact a universal reduction, a universal exclu-
30 sion of the world. Notabene, for this purpose I must also bracket
the other human subjects who are, obviously, not part of my soul.
Now immediately I have to add that, in respect to the exhibition
of everything purely mental in the world and of a pure psychological
intersubjectivity, after having practiced the reduction concerning
35 my subjectivity and have gained my pure animus, I have to pro-
ceed once more in a similar manner with respect to other human
beings given to me in empathy: If I earlier practiced universal reduc-
 critique of the wrong presentation 577

tion with respect to the world valid for me, then I practice now the
reduction with respect to the world valid for the other, while I now
posit the world concurrently and once again posit other lived-bodies
and human beings. The exclusion of the world, and precisely with
5 respect to the world valid for the other and the qualities valid for
him, and so on, is the means of reducing the soul “empathized” in
him to purity, a purity that is at the same time objective, valid for
me as psychologist, as soul of the lived-body given to me, externally
experienced by me.
10 Just as with all objective experience and experiential cogni-
tion (namely as spatio-worldly), the latter gains the character of
intersubjective validity and of objectivity in this second sense in
intersubjectivity, namely related to the manifold of psychologically
actively functioning subjects. We together cognize in this method
15 the objective-worldly purely-mental that becomes the theme of
a general doctrine of the soul purely as such from “inner expe-
rience”; inner experience in a novel sense, that of the reductive
self-experience and reductive empathetic experience, as modifica-
tion of pure self-experience.
20 But we have to make one further step that no psychology has
taken so far. Namely, opposed to the individual reduction, that of
the individual souls, there is a reduction to the one purely mental
communal nexus in the world, which connects souls to a mental
and thereby personal community. It is the path that leads from my
25 reduced soul, and at first running its course therein, to the other
souls communicating with me.
Noteworthy is the apparent distinction that has to be made
between
I) the meanings, convictions, insights that I have as functioning
30 psychologist: a) in part as “basic” convictions that create for me
a field of pregivenness, a world in which I stand, perhaps also sci-
ences that I presuppose, such as physical biology, physics; b) in part
convictions that I furnish for myself as scientist; | VIII, 446/447
II) on the other hand, those opinions, in general those intentional
35 experiences that I have as themes, that I count as part of my soul, of
me as co-object in psychology. But now one will say: this would have
to include all functioning acts and habitualities. The functioning act-
life, in which psychological thematizing and its work is carried out,
 578 supplemental texts · 21

is it not at the same time part of the theme? I can reflect upon it,
and the moment I do it, it is something mental and a psychological
theme.
If I remain in the natural attitude and retain the having of the
5 world, then a reflection upon my functioning life leads to me as
human being, precisely as in relation to itself and functioning in
every way, and this is repeated in all reflections. I can also see in
general that I, the human being, can reflect anew at all times and am
at all times functioning anew prior to the reflective apprehension
10 and that I find, and have to find, this functioning through reflection
as my human functioning. It is evident in this attitude that every
content of self-reflection factors into the content of my soul of my
lived-body and, at once, me as human being. This holds, of course,
for all actual and possible reflections that I “empathize” into oth-
15 ers, and thereby I also distinguish in the others: functioning I, as
at all times necessary content for this I of unthematic subjectiv-
ity that perhaps remains abidingly anonymous, among which, the
thematically-being-directed itself in all of its actions—and what is
thematic for this I, and especially what is psychically thematic. Both
20 belong to the respective human being.
If I practice psychological reduction with respect to myself, if I
reduce, suspending the world valid for me, to perceptual appear-
ances, to being-directed-at … in perception, to all “merely subjec-
tive” remaining for me, then every natural reflection becomes a
25 phenomenological one, I then find all hidden subjective passivities
and activities, I find the functioning I that can always again reflect
upon itself—upon the specific I as center, upon its acts, upon its
reflections of always higher level directed at itself and its acts.
If I at first gain, in this manner, the universal purity—of universal
30 pure subjectivity—in the psychological attitude and with intention
towards the universal and perhaps unified mental, then, as is obvi-
ous, the transition into the transcendental [sphere] is very close at
hand. As psychologist I have retained the world in final validity and
have only sought and found the purely mental in the world—namely
35 in the manner such that I can systematically disclose and describe it.
But I actually grasp the transcendental [sphere], the pure spiritual-
ity, and—during the reduction—nothing remains of the world that,
so to speak, only stays in the background of validity—and even final
 critique of the wrong presentation 579

validity—a validity that does not interfere in the least with the con-
tent of my thematic givennesses and observations and only endows
it all with a horizonal index—purely “mental.” Is here | not the idea VIII, 447/448
nearly immediately at hand that I have disclosed for myself a realm
5 of universal experience and cognition, which is independent of all
worldly experience, all positing of the world and thereby cognition
of the world?
I had presupposed the world and I am now still positing it. But
is it not I who posits, and is it not evident that I only have, and had,
10 a world through these types of experiences and subjective habit-
ualities and that the world, humanness and everything objective
makes itself in this or that manner in the subjective, such that here,
as I ⟨see⟩ in transitioning to pure possibilities and eidetic necessities
that essential laws obtain which belong to every worldly validity
15 and verification of this validity—according to which true being is
an index of a special typicality of subjectivity, and so on? Is it not
evident that the being of subjectivity, in the manner in which it
reveals and cognizes itself in purity, precedes every other cognition,
such that the former is presupposed ontically in everything that is
20 ascertained objectively, and furthermore that objective truth in its
authentication presupposes the authentication of pure subjectivity
for itself and according to its subjective validity? The functioning life
is what it is, in and for itself, its true being is cognition of a cognizing
authentication enacting itself in itself on a higher level and is only
25 valid from there, but at first [it is] validity, to be viewed in finality
on the part of the I of this life itself.
I must see, thus, that the world posited simpliciter is not valid sim-
pliciter and cognizable in finality prior to the cognitive positing on
the part of pure subjectivity. What comes first, in terms of cognition
30 and being, is pure subjectivity, and the world is what it is—and what
it is according to being and cognizability—the correlative forma-
tion of this subjectivity, belonging to the latter itself. I may, putting
myself to action methodologically as phenomenologist, bracket the
world for a certain purpose, that means, not wanting to judge with
35 respect to it straightforwardly—in the pursuit of the pure subjective
nexuses, according to reality and motivated possibility, one gains the
world as correlate, hence within the purely subjective. The Epoché
is a suspension of the presupposition of the world, suspension of
 580 supplemental texts · 21

the straightforward-judging and judging-simpliciter—now the world

exists within pure subjectivity, gained as moment in it (albeit not
as an experience in it). The natural world is world, posited in an
unconscious, undisclosed tradition; the world exhibited in transcen-
5 dental subjectivity is the one posited in the disclosed tradition as
“formation,” as comprehended true idea, and posited precisely in
its truth as [something] subjective. The Epoché frees me from a pre-
judgment; the phenomenology founded on the Epoché discloses the
locus of origin, from which springs the right of the positing of the
10 world and its true meaning.
This is all obvious to the psychologist, once he has penetrated
to pure intersubjectivity. In the cognition | that the experience and VIII, 448/449
cognition of the world in straightforward attitude is a naiveté, that it
stands on no independent experiential and justified ground, but that
15 there is only the one, universal ground, standing absolutely for itself
and grounded for itself: that of transcendental intersubjectivity,
on which all truth and all truthful being has its intentional source,
[in realizing this] the psychologist would hence have to become
a transcendental philosopher. But this result is only reached for
20 him in a certain rightful exploitation of this cognition, and not in a
relinquishing of psychology.
For sure, the objective world is no fiction, it is precisely what it is
from natural experience, although natural experience is “abstract,”
harbors hidden and (known only to the psychologist) subjective sub-
25 grounds and functional presuppositions. The natural world bears
within itself the objectified spirit, the souls, the human persons, the
animals, and so on. Thus the tasks remain, namely the demand for a
disclosure of the purely mental worldly nexus, and so on. The situa-
tion is now as follows: The pure phenomenologist sees this factual
30 type “human world” and sees the essential possibilities and essential
necessities existing for a subjectivity, that it constitutes within itself
a physical nature, an organic and an objectified spirituality, a distri-
bution of souls in space. Thereby he also sees—or he can see—all
original methods of objective cognition, thus also those of psychol-
35 ogy. Hence, the perfect situation [after exploiting these insights] will
be such that transcendental phenomenology is worked out once
and for all and for all purposes, ⟨the transcendental phenomenol-
ogy⟩ that is, hence, no internal psychology—and that it serves, for
 critique of the wrong presentation 581

the psychologist, nonetheless at the same time as inner psychology.

As a psychologist he can—something that would be, to be sure,
a renouncement of ultimate scientificity—remain naive-dogmatic,
he does not need to see what has become obvious for him: the
5 transcendental turn through the psychological reduction. Well, then
he would view and utilize the transcendental-phenomenological
insights while disregarding the transcendental trains of thought, as
pure psychology; [only then] there would lie a purpose in constitut-
ing separately a pure psychology, whereas the entire system of its
10 tasks and doctrines is developed in transcendental phenomenology,
identical in content.
But if he places himself on the transcendental ground, as he must
with the intent toward ultimate scientificity, and as every dogmatic
researcher must, then he enacts a special science on the ultimate
15 ground, from sources of ultimate justification, ultimate evidence. He
then stands in the universal nexus of cognition and is a philosopher,
just as his objective science becomes transformed into a branch
of philosophy, of the science from ultimate sources of cognition
that leads back every relative entity, that is, afflicted with undis-
20 closed relativities, to absolute being, ⟨of that science⟩ in which alone
every cognition can be fully sufficient, fully | comprehended and VIII, 449/450
indubitable. Then psychology is merely a member and an organ of
philosophy, of the one, universal, absolute science.
To be sure, the difference between the enactment of the world-
25 Epoché as Epoché simpliciter (in the way in which the positing
of the world was positing simpliciter) and the world-Epoché as
Epoché under the hypothesis of the general thesis of the world
and as means of gaining, within the world, the pure soul, becomes
transferred to the transcendental standpoint and takes on a cer-
30 tain modification. The world-Epoché here is total, absolute. If I, in
the transcendental-philosophical attitude and with scientific knowl-
edge, posit the world—and again straightforwardly experiencing and
judging—then this straightforward positing is only relative. I know
what the being of the world means; the positing has an horizon, I
35 can activate it and clarify its subjective correlate, as phenomenology
has already done, as readily available cognition, to be reactivated
[at any moment]. But now I am not thematically interested in this
subjectivity, although it is co-valid, outside of the thematic sphere. I
 582 supplemental texts · 21

judge straightforwardly, that is, unreflectedly—this no longer means:

positing the world absolutely, but judging about it straightforwardly,
while now every judgment has a transcendental horizon that simply
does not come to expression. This accords with the Epoché that I
5 enact as psychologist. Now the latter means: where I have the the-
matic unity animal, human being, sociality, and ultimately the world
as shot through with spirituality, ensouled in manifold manners,
there I determine myself to a one-sided direction of judgment (or
already direction of experience), in a way that I do not co-enact
10 the positing of the world enacted in all human subjects (and so on),
also within myself, but that I exclude it for the sake of purity. The
Epoché is, thus, a relative one, although it can be, as we know, be
transformed at all times into a transcendental one. I then gain pure
subjectivity—the same one that is transcendental—anew, but as
15 objectified in the transcendental one, which is, thereby, the same as
the transcendental one. Hence, grasping myself as pure and absolute
I and then objectively as human I, I cannot but say: I am the same,
only I am at one time apperceived as human I—of course by myself
as transcendental I.
20 The self-referentiality of the I and of concrete subjectivity
(monad), its being as being-for-itself, is only a paradox if one is,
as it were, merely habituated to realities. It does bear wondrous
peculiarities, but indeed they are accessible to intuition, to explica-
tion, to comprehension, and accordingly this wonder is merely that
25 of the novelty of insights opening themselves up.
 22

The Immanent Adequation and Apodicticity

and Immanent Time As Apodictic Form of Objective
Subjectivity (Constituting Itself for the Living Ego) or
5 Subjective Objectivity of Itself Constituting Itself in the
Streaming-Presentifying I-Am.* (Ad Lecture 53, a)

Perception of the thing (or of the world) and self-perception “I

am”—reduction of thing-perception and the perception “I am” to
what is actually perceived.
10 The reduction to what is actually perceived, the pure presence
in streaming, leads, with respect to the thing, to the appearing side;
with respect to my Ego it leads to the immanent presence, to an
adequate, thus apodictic givenness. There the appearing—scilicet
the appearing side of the thing—is given inadequately and non-
15 apodictically, and adequately given is only the “appearance of …”
and the “appearing as such,” although, indeed, the appearing side
is “self-appearing,” self-appearance of the thing; on the other side
it is the I-presence itself, namely, what of the concrete Ego | is actu- VIII, 465/466
ally perceived [as] now-streaming: What is actually perceived in the
20 streaming now, to whose pure content we reduce, ⟨is⟩ an absolute
self, and no longer something that is presented through a presen-
tation. Of course it is presence of the concrete I, and this “of” is
inseparable from it; this is to say that here is an intentional hori-
zon and that the concrete subjectivity is something presented in a
25 certain sense, which is, however, peculiar to this subjectivity, and
something which is always again presented (for itself). But here
we have the reduced presence, which, as presenting (namely as that
wherein the concrete I and everything that is not-present belonging
to it becomes represented in memory or in any other way) is not
30 once again presented, not once more appearing in the sense that

* November 2, 1925.
 584 supplemental texts · 22

it is merely given as the end point of “intentions” that first have to

fulfill themselves, let alone that [this presence] could only be given
in this manner. This is rather the case for everything non-present
of the Ego, everything that is present as self-given in originarily
5 giving perception (hence ⟨not given⟩ in inner consciousness—and
thematic—in a seizing grasping that reaches through this conscious-
ness); but precisely not for the streaming realm of this percep-
tion.
There is, hence, a fundamental difference between that originality
10 in which a thing gives “itself” in perceptions, and that in which some-
thing immanently subjective offers itself in subjectivity, although it
can be seen apodictically that a thing cannot present itself in no way
differently as originaliter in its manner. It is, in general, entities from
appearances that are in themselves immanent givennesses and as such
15 have the primal originality that excludes in principle a non-being or
being-different during perception, precisely because the perception
of it is absolute perception, absolute fulfillment that does not have
to intend something through an appearing self—concerning the
presence in question now. Every appearance has its inner horizon—
20 and not only the outer horizon—a horizon even with respect to what
is “actually” perceived in it, and this horizon is a title for an infinity
of ⟨implications⟩ encompassing it that are to be explicated by the
subject in a certain sense from out of itself (although not in a con-
crete determination implicated in advance). To every appearance
25 here belongs an “infinity” of appearances that, although they run
their course one after another and then would no longer present
the object in its reduced presence in the now, [appearances that] are
nevertheless related back to it—as appearances that I now could
have had and that would belong to the Now | and which, if indeed VIII, 466/467
30 others would run their course, and in the style of concordance,
present a thing as changing in its changed later phases. This may be
a very incomplete description, yet it suffices to make the contrast
clear, and to make clear the meaning of a non-immanent “transcen-
dent” objectivity that presents itself through absolute occurrences,
35 called appearances, vis-à-vis the meaning of an absolute being, which
presents itself absolutely, and then as subjectivity for itself, that is,
in the sphere of self-perception, in its reduction to what is actually
self-perceived.
 the immanent adequation and apodicticity 585

Now the adequation, this form of originary self-giving, concerns

also the ontic modalities, at first as the temporal modalities. The
concrete streaming present, the immanent as enduringly persistent
and yet giving itself in the streaming persistence with changing
5 content—say a fluctuating sensed tone or even a judgment, actively
created by the Ego-center, in subject-positing, positing of relations,
and so on, that unfolds a uniform meaning, meant in discretions
in the stream of its immanent continuity—is given in its absolute
originariness as persisting and unfolding itself in this or that man-
10 ner.
But this concrete present as apodictically and adequately given
I must reduce. I then have not the infinity of my life, let alone my
I itself—as I who I am and am not only as my lived life but as the
subject of my potentialities and my life possible through them.Thus:
15 I must reduce to the living stream of the now-persisting life, inso-
far as it is living “phenomenon” and has its living but streamingly
changing range—without an actual limit, and yet limited, and lim-
ited through change. This is the concrete present appearance of my
life that comes to an experiencing (actually objective) self-giving
20 through disclosure in recollections, and so on.
Adequately given to me is the subjective streaming present. “I
reduce to what is actually perceived.” But here it is important to
distinguish the different attitudes and their respective givennesses:
1) The direction of the view toward the streaming now and what
25 is given therein. I proceed from now to now, as it streams, I go
along with it and cling to what is absolutely originarily given, the
actually perceived. ⟨It is⟩, for instance, a sensed tone, or a tone as
such, spatially appearing. I follow the rolling of the car,* going along
acoustically. What appears | is the objective rolling. I reduce, I prac- VIII, 467/477
30 tice Epoché, then I have this appearing itself, streaming from now
to now. I pay attention to this appearing, going along with it, and
within it, say, to this tone-now, wherein what is objective adumbrates
itself. But both are—albeit to be distinguished—now in question. If
I do so, the objective appears at all times, it constitutes itself as unity

* Or I follow the process of judging, of the awakening of its sensed contents—

reflexively, as observer.
 586 supplemental texts · 22

of appearance. But this, that which persists, the temporal process of

rolling, appears, while I do not posit it as valid and do not have it as
theme.
2) But there is more that appears. Also when I make the imma-
5 nent purely my theme, then, while I pursue purely my streaming
appearances of the objective, something appears that I thereby do not
make, and do not have to make, my theme: namely the appearances
themselves in their flux are constituted as unified precisely as the
course of this flux, in which every new appearing now is the welling
10 point, while the past momentary appearances are, precisely as past,
moments of the concrete past of the process of streaming; and this
whole [structure] is, at once, in every new now the appearing process
of this streaming—as appearing with an ever new now. Of course
to this also belongs the horizon of the future of the novel nows and
15 of the appearances of the process, constituting the anticipation of
future streaming.
3) If I now say that in the streaming of the immanent present,
and reducing to it and directed exclusively at it thematically, I grasp
something adequate that is given apodictically, then this means that
20 I have in this direction of gaze pure fulfillment of my meaning inten-
tion and that it is inconceivable that I hereby enact a modalization
of this certainty.
On the other hand, this is not a temporal-modal givenness: what
I grasp here is not the temporal mode “present” as present of my
25 streaming life in contradistinction to the other temporal modality
“past” or “future life”—or present, past, future concrete subjectivity.
Therein lies, of course, its ontic positing, its objective ⟨positing⟩, but
in the how of temporal orientation. But not only that.What is, above,
adequately grasped as streaming fulfilled now is not grasping of the
30 streaming present in the second sense, as grasping of the present
of the stream of presences, in which this stream would be posited,
but in the manner in which it its now living-persisting temporally-
modally, enduring from now-appearance to now-appearance, and
yet by holding on to the pasts. It is precisely from this temporal
35 modality, reduced to the living streaming, as far as its actual vivid-
ness reaches, that apodicticity is further demonstrated. | VIII, 468/469
On the other hand: a thingly occurrence is, in the absolute en-
durance of its appearances, not equally absolutely appearing oc-
 the immanent adequation and apodicticity 587

currence—but thusly appearing originally as is appropriate for a

thing: with a horizon of an infinity of unfulfillednesses that pro-
vide later possibilities for contradictions and annulments. And lastly
this difference continues on through all modalities of being and
5 of intuitions making being conscious—and in further consequence
of all meanings with respect to the same [thing] (as having the
disposition of being fulfilled through intuitions): the immanent
recollection—the recollection of something transcendent; correl-
atively an immanent past—and a transcendent one; ⟨and so on⟩.
10 Everything is somehow affected by the difference: according to
the essential relations of all basic forms of intentionality, also the
modalities of certainty [are affected].
In the primal originality of the immanent as such—which, in turn,
has its differences of originality, insofar as perception within imma-
15 nence again presents a primal-original achievement for all other
modalities of intuition and meaning—lies the source of all apodic-
ticity, at least for individual being. Also a God cannot make it so that
mundane being is absolutely given to him, and not as something
appearing in transcendence (which would be a contradiction). Also
20 for him, world-perception and thing-perception are presumptive in
infinitum.
The immanent givenness of the I-am has its adequation and its
impossibility of being stricken out not only in the present, as reduced
in the sense of what is actually perceived and of the reduced concrete
25 present. I can disclose in freedom the horizons of the present, can
proceed from recollection to recollection and, while necessarily the
perceptual present continues, live in recollection. Of course we have
to distinguish here between the recollection that has its presence,
and the past that is being recollected, and a new manner of presen-
30 tation comes to the fore: In the present the past “appears.” I find
here, for one, the I-can-“always-again,” on the other hand I see a
general structure: the endless past, “always again” to be awakened
from every point in the I-can, the past which is adequately given in a
generality that we call form—as past and as order of the pasts—and
35 which cannot be stricken out, while the individual concrete content
is a limit, an idea, but an idea in the realm of the adequate-apodictic.
My presence-I in its streaming persisting, as existing now as stream-
ing, is visible as dependent, it cannot be without its pasts. But its
 588 supplemental texts · 22

ontic | positing is absolute, only from the perceptual present can the VIII, 469/470
perceptual present of the past have its hold—the memory giving it is
itself present, and its apodicticity bears that of the memory within
something—as far as the latter reaches.
5 I can also see adequately that the present sinks into the past
and that “the” past cannot individually be stricken out, although
its concrete content is not absolutely given. I can see that the form
has a content, and must have one, that presents itself in what can
be currently awakened as “appearance,” but this presentation, what
10 shines through this appearance, is absolute; and one can see in prin-
ciple that this form is inconceivable without content and that this
type of appearance is absolute appearance. By running through the
absolute nexus of the pasts, I discover, in the absolute synthesis
of the appearances of something remaining identical—the pasts
15 with identical content, ⟨the recollections of⟩ the identical event,
and so on—that every “repetition” of “the identical past” in sepa-
rate present recollections, which hang together as one in separate
present recollections, gives “what remains identical” in a different
“subjective” mode—mode of appearance (temporal orientation).
20 I can “always again” come back to what remains identical and see
in principle, generally—in adequate and apodictic givenness—that
the mode must change and that a past content remains identical.
Where something immanent is in question, it is the past immanent
[moment] itself—always again appearing in a novel manner, in a
25 new temporal modality (modality of temporal orientation).
Hence, in the current present and in the freedom of presently
running productions of recollections my past itself, as the temporal
order, as the temporal order of my experiences themselves, is pre-
served. I, who exist, am the concretely existing I in the temporal
30 form belonging to me, the one that is now present, which sinks back
into the past and which assumes its position in the “objectivity”
(in the in-itself) of this temporal form and assumes this position
“forever”—for me, who has to say that what is present now becomes
something past and then is the unity of appearance of an infinity
35 of possible recollections—freely to be produced by me (if I am not
hindered)—and thereby always again as something accessible for
me in the synthetic consciousness of the same, which can always
again be cognized.
 the immanent adequation and apodicticity 589

But my present life also has a horizon of the future of what is to

come, the “pre-expected,” and also this form of “coming” cannot
be stricken out, it is to be disclosed adequately and cognizable as
necessary form. This “coming” is | again a moment of the present, VIII, 470/471
5 precisely that of anticipating, in which the coming is conscious. But
this anticipation is not a field of what can be awakened, but a field
of primarily-making-intuitive, pre-presentification.
But something important is still missing; for it has not been
discussed that every recollection has a future horizon, that of the
10 finished future, insofar as every past is a past present, whose past
expectation has occurred with a certain content; and from here
every recollection has a future horizon—to be awakened through
recollection, every one refers forward to further recollections that
terminate in the streaming present. This is projected toward the
15 current pre-anticipation as future that is anticipated as future past.
But the future presented in this manner has before it the original
anticipation of which we spoke above.

1) The current presence-I that merely lives in its present; 2) the I

that is objective for itself, that has experience of itself and synthesis
20 of experience, identity with itself—in the manifold of experiences of
itself that belong to its stream of life.
I experience myself as I, as concrete I, that is experienced as
identical in repeated experiences: I am objective for myself. In my
being lies that I at all times perceive myself (in the broader sense
25 of the term)—self-perception is a basic structure of my being. I not
only exist, but even if I do not say that I exist, self-perception, whose
predicative expression is the I-am, is a constant moment of my life.
I can direct my seizing gaze at my perceptual present—with
respect to what I actually perceive of myself there. This presence, too,
30 is something objective, an objective moment of my subjectivity that
is posited subjectively-objectively in the I-am. Just as this I exists
as in itself in this respect, as it is something identical in manifold
self-experiences—of self-perception, but also of the manifold of
self-recollections that can be awakened and of other self-seizings
35 reaching back and ahead—in the same manner this moment of
present belonging to me is something identical in this presence-
perception and in manifold recollections. Every such recollection,
 590 supplemental texts · 22

as belonging to a new present, is the medium through which I say, as

the present I of this recollection: I was. The past I is that which was
as present. The past present is the present of an experience that is
always again cognizable as identical in all recollections—and as such
5 it is objective, it has its position in subjective time. The I, however, as
something objective, has no place in subjective time, | but it is omni- VIII, 471/472
temporal in the form of the time belonging to it. Its life fills this
time, and it “itself,” namely as the Ego pole from which emanate
all actions and at which all affections direct themselves, exists (in a
10 manner peculiar to it) above its time and its life, [it is] everywhere
identical in its temporal continuity and not, as its experiences, indi-
viduated in time. The concrete I, I who currently lives in the present
and had a past life, which was present, am omni-temporal, but as a
concrete I, I fill the time which is mine. I am objective for myself
15 insofar as I experience myself as identical for all time. But “I am”
means: I live now and I live continually. In this current sense, that
of current life, I am not objective, I am only in the now, and ever
again only now. That I was means that I am no longer as who I was,
I am only now, but of course as the one to whom it belongs that he
20 existed and existed as someone.
I am objective—something identical in manifold self-experi-
ences; but this manifold itself belongs to my present and past life, to
me myself. I am—and in my being I have self-experience—as pulse
of my being. I am and I was—and I am identical in the unity of my
25 time, but that means: [I am as] correlate of possible syntheses that
take place within myself.
 23

Difficulties Concerning the Deepest Grounding of

Philosophy as Universal Science on the Way of the
Phenomenological Reduction (ad Lecture 53, a)*

5 The necessity, for phenomenology itself, of working through all

naivetés. Two main steps: 1) naive phenomenology; 2) theory and
critique of the phenomenological method practiced (critique of phe-
nomenological evidence).
Difficulties with the beginning of the phenomenological reduction.
10 Its motive ⟨is⟩ the presuppositionlessness of ultimately grounded
science. Such a science must have a beginning in immediate cog-
nition, which may not depend upon any presumptions that have
yet to be grounded or which may even leave open the possibility
of deceit, the possibility of non-being. The step back to ultimate
15 presuppositions must lead ultimately to apodicticity, to an immediate
cognition of being which makes non-being inconceivable.
The presupposition of positivity ⟨is⟩ the world, as that which is
pregiven through experience, which is to be cognized mediately
through | thinking [arriving at] truths in themselves.† The being of VIII, 472/473
20 the world, as the world of spatiotemporal realities, is always already
“presupposed.” A positive science does not begin without presup-
positions, the scientist who has chosen a region, say as physicist the
general physical facts, as his theme, presupposes that it be given as
reality in his (and all actual and possible) experiences, and every
25 individual physical thing with which he works, he “takes” from expe-
rience. He does not ask how experience grounds entities, how [say]
nature-experience grounds nature as existing in certainty, although
he—as everyone else—knows very well in a certain way that expe-
rience can be overturned into seeming experience, that experiential

* Approximately 1923.
† Mediately—what kind of mediacy?
 592 supplemental texts · 23

certainty can be overturned into certainty of non-being, of mere

semblance and that one can convince oneself thereof practically
in certain very familiar manners. But this knowledge, this practi-
cal familiarity has not sprung from a theoretical investigation of
5 experiencing—and of the entire conscious life in which we become
certain of the world as existing. As a scientist, I constantly move
around in my scientific life in subjective activities, in manners of
my life in which something worldly becomes conscious as existing,
in which it appears this or that way, in which something appearing
10 makes its appearance in modes of certainty—and perhaps evident
certainty. In the results [of this research], nothing remains of this
subjective [element], but only in the objects existing and existing-
thusly. But in his scientific doing, ⟨the scientist⟩ must constantly
consider his entire methodology as well, and radical grounding pre-
15 supposes that he make the method, the life in which it consists,
that he make the achievement that it brings about and the range
of this achievement a theme. Ultimately fully universally: He may
presuppose nothing as already existing for him, already fixated and
ascertained according to being or being-thus, what he has not actu-
20 ally and consciously ascertained, and this through “compelling”
grounding.
Hence, the most rigorous science would demand that initially noth-
ing of the world and ⟨also nothing⟩ of the being of a world as such,
as something wherein something—what is thematic here, say—that
25 already exists, would be presupposed. The beginning would hence be
nothing—nothing worldly.What remains? Of course this subjectivity
itself, in which the world already gives itself as existing—in the form
of this or that reality and horizon. The beginning cannot consist in
the question: what can be said of the earth in generally intuitable
30 truth—where the being of the earth is presupposed, or even univer-
sally: what can be said of the world (which is constantly experienced
as a matter of course and in each case | perceived in these or those VIII, 473/474
perceptual contents)?, but instead: What makes the being of any
realities, of an earth, of a nature, of a world as such, certain—and
35 thereby the first [question would be]: how does this subjective [ele-
ment] look, ours and ultimately mine, that of the experiencer, in
which worldly being and being-thus is conscious to me, and how
does all the subjective being and life look, whose own being prior
 difficulties concerning the deepest grounding 593

to the question regarding being and non-being is certain and is

presupposed in any assertion about it? And how does, then, all the
cognizing carry itself out therein, which grounds objective being and
being-thus? Ultimate objective grounding presupposes, hence, the
5 investigation of the purely subjective and of the purely conscious
activities running their course in it—the systematic investigation of
pure subjectivity in itself precedes that of “objectivity.”
Of course, immediately at the threshold stands the difficulty
a) of transcendental psychologism: The subjective = the subjects
10 and their conscious life—are we not ourselves in the world, humans,
and so on?
b) likewise the difficulty of the range of apodicticity of this subjec-
tive sphere—or the difficulty of the delimitation of this apodicticity.
What concerns the latter (ad b), the beginning is, in any case,
15 naive self-reflection; and hence one can perhaps proceed (ad a) in
the following manner:
1) The world as pregiven to me—and through my experiencing
and other life—presupposes, as its actual being and being-thus as
being in question, precisely my own being in its life; firstly: The pre-
20 given world contains me as human being—everything contained in
it, the universe of what is real, presupposes my bodily existence, my
bodily functioning: thus the pregiven world—in its ontic certainty
and verification—presupposes the certainty of my lived-body or that
of my human existence. I practice the transcendental reduction by
25 seeing that the world existing for me—with this human existence—
is a unity of validity of my manifolds of actual and possible ontic
validities, contents, appearances, and so on, that all of that lies in
an ultimately achieving life, in myself, the ultimately functioning
“I.” In this respect I have, thus, arrived at the ultimate ontic sphere,
30 which exists for me—I in my pure being for myself.
But what about the knowledge of this existence and of the mani-
fold of entities under the title “I am”? Does this not lead to infinite
regresses, since I, knowing myself, would also have to have knowl-
edge of this knowledge; but in what I know the knowledge of this
35 “what” is not yet known, or: vis-à-vis the cognition of any entity the
cognition of this cognition is something new, | something different? VIII, 474/475
If I stick to experience, I can say: Through the phenomenological
reduction a pure I as field of experiences opens up for me; but my
 594 supplemental texts · 23

experiencing of my own being, say my experiencing of my reduced

experience of the worldly, is thereby not itself something experi-
enced, as I would have to ⟨have the latter in turn in experience⟩, in
order to have knowledge and cognition of it; and if I reflect, then I
5 have again in this reflection something that would yet have to be
experienced (thematically)—and so in infinitum. Hence one first
needs to ask how self-cognition—cognition of this transcendental-
pure Ego in its totality—is possible, although it is certain without
further ado that I can arrive at experience of what belongs to me,
10 piecemeal.
But even more: If it seems very easy to get from actual experi-
ence at least to a cognition of individual subjective [elements], then
it becomes plain upon closer reflection that here, too, questions are
to be posited. Is not experience something ephemeral, something
15 that passes by flowingly? How can I arrive at an abiding cognition,
a valid proposition of an identical meaning that would abide from
now on, in identical authenticatability? Every new experience that
I make, or when I rely on recollection, every recollection and every
repeated recollection is once more something ephemeral that I can
20 observe in experience—but how does the acquisition of cognition
as abiding become possible, and what is this, this “abiding acquisi-
tion”? Certainly not merely an experience arising in the Now and
from then on abiding. If I refer to an evidence, and especially to an
apodictic evidence, I do not only ask: how does it look?, but: How
25 does it extend beyond experiencing, or the fleeting moment, how
does it transcend this moment?
If a science as ultimately grounded, ultimately justifying itself is
to be drafted, can one ignore such questions?
2) But could one want to, on the other hand, tackle them from
30 the outset? One will have to say: What we criticize must already
exist. We critique any achieving life concerning its achievement, we
critique positive science—as achievement of a scientific life, of a
striving, producing life.We critique the world experienced in natural
experience—as an achievement of meaning and ontic meaning of
35 this meaninga carrying itself out in the nexus of experiencing life.
Life as achieving comes first, something occurs in it, something is

a Seinsmeinung dieses Sinnes

 difficulties concerning the deepest grounding 595

meant therein, something experienced, experience is rectified, sem-

blance is crossed out, thinking acts are carried out, are connected,
corrected, and so on. And this life, lived in its achieving course, what
is not itself thematic however, is being thematically inquired into,
5 becomes thematic in the critique and according to its meaning (its
goal), its ways, its | attainment or failure. Of course one can—and VIII, 475/476
perhaps one must—again disclose the critiquing life on a higher
level, that is, it needs to be made thematic and in turn critiqued. Life
comes first, and that is, life directed systematically at these or other
10 goals, and living in them: is it not correct to put into play a “naive”
cognitive life concerning “transcendental subjectivity,” a science
of this subjectivity (thus of my own, if I am to be the cognizer),
which, accordingly, cognizes naively, just as, on the ground of the
naturally existing world, the positive sciences do? I then follow a
15 naive evidence and a scientific goal that naively guides me. If I am
certain of the abiding existence of my pure subjectivity and evi-
dently able to direct my experiencing gaze at it at all times, then I
can also describe it according to its characteristics, thus ascertain
truths pertaining to this subjectivity’s own peculiar essence; just
20 as I can, in the natural attitude towards nature pregiven to me in
natural experience, through active pursuit seize upon experience
that I pursue with theoretical interest and I can treat it in descriptive
sciences with respect to individual realities, generally types and uni-
versal, at all times invariant structures. Directed straightforwardly
25 at the experiential givennesses and observing and describing them
in the enactment of concordant continuous experience, I pose no
questions concerning the possibilities of an abiding experiential
truth from fleeting acts of experience and expression.
The regressive path of grounding an absolutely justifying science
30 (grounded to the ultimate), hence, leads from exhibiting the pre-
supposition lying in the pregivenness of the world for the positive
sciences, as already for pre-scientific experiential life, to the demand
of a grounding of this presupposition; in its consequence [it leads] to
the demand of a “bracketing” of the existence of the world (its con-
35 sistent remaining-suspended) and to the exhibiting of the ground
of this experience and of being to which the being in question and
every path of decision and grounding is beholden. This ontic ground
must now become thematic as cognitive presupposition for an ulti-
 596 supplemental texts · 23

mately grounded cognition of the world. Prior to all cognition on

the part of positive science lies necessarily the cognition of pure
(transcendental) subjectivity.
The first task here is, obviously, to make thematic this novel ontic
5 sphere through an observing experience and to subject it to a sys-
tematic description. However in this path we are dealing at first
only with the ultimately functioning pure subjectivity, to the extent
that it brings the world to pregivenness and to valid cognition—as
presumably always already existing for me, the cognizer, and further
10 to be known in experience and thought—and with presumed right. | VIII, 476/477
I reflect that all validity-for-me occurs in my own conscious life,
with all of its verification as my own achievement, such that, hence,
ultimately clarity and meaning and right of this validity demands,
precisely, the study of the egoic life in which this validity occurs. This
15 egoic life thereby undergoes a necessary “purification”—through
the transcendental reduction. But if one now wants to investigate
this “world-constituting” cognitive life—or the pure I with respect
to the latter—then one can oversee from the beginning that the pure
I reaches much further than what one can grasp at first, and that,
20 in any case, it needs to be studied in its whole concretion. At any
rate we posit this as the task without at first knowing how great it is
and how great the range of cognitions resulting from this—let alone
[without knowing] that these [cognitions] will have to encompass
the entire universal philosophy.
25 I said, universal “description” is the first task concerning the sci-
ence of pure subjectivity. Indeed, the description is supposed to be
scientific, that is, following the demand to be ready and thus in a
position to provide ultimate justification. Here we are in an odd
situation. For if we pose the general question how such descrip-
30 tive cognition is to be possible—say, with respect to the fact that
experiencing is a momentary experiencing, flowing and passing,
and that abiding cognition is to be gained therefrom, while this
being of abiding cognition can once again only be seen in passing
evidence—; if we pose such questions, then we operate in them
35 already with concepts derived from description and which already
bear within themselves abiding validity—as presupposition.Already
every taking for granted of the Ego and any of its contents as exist-
ing presupposes that subjective [elements] are distinguished from
 difficulties concerning the deepest grounding 597

one another and that something identical is exhibited in it, and so

on. The possibility of the cognition of being is presupposed—and
for it, justification must be given.
It becomes obvious that it is impossible to proceed differently
5 than, at first following naive evidence, from an evidence-simpliciter,
to derive from it systematic descriptions—and especially essential
descriptions, in general insights—and then to convince oneself once
again, in repetition and reflection and reflective descriptions, to
what extent undisclosed presuppositions lie in the method of these
10 straightforward descriptions, to what extent exhibiting them leads
to new subjective-descriptive results, through which the range of
those descriptions can be clarified and delineated; but this so long
as the repetition becomes an iteration of such results, to the insight
that one might be able to proceed always again reflectively, but
15 that thereby no new essential insights can be derived. Essentially
what lies herein is that a universal description of essences, which
transcendental subjectivity enacts as cognizing-thematizing itself,
must bear its system within itself according to which— |beginning VIII, 477/478
in naive description and proceeding systematically—it necessarily
20 must arrive at such descriptions in which all naiveté is sublated;
⟨such⟩ that this amounts to leading, at the same time, to a critique
of its own procedure while limiting its range, and ultimately [this
must lead] to a universal description in systematic order whose
naiveté is completely eliminated and must only be augmented by
25 higher[-level] descriptions which determine this range.
At any rate, the order of the “phenomenology” of the pure Ego
is as follows:
1) a naive-straightforward phenomenology;
2) a reflective one of higher order: as a theory and critique of
30 phenomenological reason (critique of the phenomenologizing Ego)
or of the phenomenological method or a critique of phenomeno-
logical evidence. One can see that thereby all radical epistemology
is carried to an end.
As concerns, at the beginning, the problem of psychologism, the
35 reduction to the Ego is, of course, at first understood as that to the
human soul, although it will be proven that the decision concerning
being or non-being of the world—the proof of its apodictic exis-
tence as pregivenness and of my human existence in it—already
 598 supplemental texts · 23

presupposes me as Ego. But with respect to the latter, it is tempting

to say: “The being of my Ego, concretely taken as my soul, precedes,
in the order of cognition, all other real being, and apodictically so.
All mediate cognition of realities in the world rests upon imme-
5 diate cognition in which the real is directly experienced; but this
experience is necessarily sensible experience and carries itself out
as bodily functioning of my Ego, thus as my mental doing. At first,
hence, I do not have the world as such, but instead this little part
of the world: my soul.” But is not the soul worldly, an element of
10 the spatiotemporal real world, only as ensouling the real organic
body, which is what it is, as a dependent part of the world? But,
must I then say once again, is this not the “soul,” purely in itself,
in its experiencing life in which this bodily lived-body is meant as
existing and putatively authenticated—and its being an organ for
15 all sensible experience of reality as such is again authenticated? If
this authentication is in question, then the being of the soul as soul
is thereby in question. It is now, indeed, pure subjectivity, in which
the authenticating of the world, of nature and therein bodiliness,
constitutes itself, and in which, if subjectivity enacts this validity of
20 bodiliness, and perhaps with apodictic full right, thereby it relates
itself within itself apodictically to the bodily lived-body constituted
within it and grants itself as soul a worldly validity, while the grant-
ing of the | worldly validity of itself now still stands prior to the VIII, 478/479
[validity of its lived-body]. But at the beginning one need not make
25 a decision in this respect, no conclusive interpretation of the evi-
dence of the world ⟨needs to be furnished⟩. It is enough that at the
beginning, due to the reduction, no soul of a human being stands
in the world as concrete entity, but a subjectivity that bears within
itself the “phenomenon” human being (I, this human): that is, ⟨sub-
30 jectivity⟩ in its transcendental life, which constantly enacts worldly
validity, the evidence of the world of experience.
 24

Alleged Difficulty that One, Remaining Within the

Epoché, “Never Returns to the World”1 (Ad Lecture 53, b)

The way of philosophy ⟨is that⟩ of the most radical freeing of

5 all presuppositions—ultimately of the presupposition of worldli-
ness; ⟨the path towards a⟩ transcendental edifice, newly erected, of a
universal science ⟨starting from⟩ the transcendental Ego, which
is, hence, the subject of philosophical cognition. I, the presup-
positionless I, enact a course of “presuppositionless statements”;
10 “presuppositionless”—this is to say at first: free of all natural-
worldly, natural-human presuppositions. I put into words what I
see in this presuppositionlessness and can always again see. The
abstention of the presupposition of worldliness and the new way
of philosophy, which does not presuppose the being of the world,
15 allows no prejudice for being or non-being (also none for a modality
of being, as possibility or even as probability); [doing so] leaves it for
me, the transcendental and phenomenologizing subject (as which
I have begun to be active, and therein lies, to posit myself), open
that I arrive, in the nexus of transcendental experience and cogni-
20 tion itself, at the being of the world—as to be posited by me, the
transcendental Ego. If the way (of the disclosure of the transcen-
dental sphere of being) leads me, at first, to my transcendental life
as Ego, to the immanent-temporal sphere of ownness, and if the
“world-phenomenon” belongs to it, if I then arrive at transcenden-
25 tal intersubjectivity and its transcendental-immanent temporality:
then, if I have remained in this style [of inquiry], the positing of the
world would become possible through the fact that it would reveal
itself to me that the phenomenon world, if I reach universality in
this direction, would take on the ontic meaning of world in itself as
30 transcendental idea.

1 Approximately 1924—Ed.
 600 supplemental texts · 24

Concretely, the following comes to be posited in the transcen-

dental attitude: the transcendental meaning and the meant as such,
the current present life of the transcendental Ego | and the world VIII, 479/480
meant therein as such—and as believed with this or that content;
5 further ⟨this world⟩ as believed as such by me and those that tran-
scendentally exist with me, ultimately as one and the same world,
preserving itself synthetically in the entire concrete we-community
in its entire monadic temporality in the concordant belief through
corrections, with the constant presumption of the preservation of
10 this style, which confirms itself concordantly in future corrections.
But now I see that what I as natural I had in constant certainty as
world, and what we had in constant certainty as world, is nothing
else [than this]—that true world in the natural sense is nothing other
than the idea predelineated in this path of confirmation.
15 As long as I have not come to grasp the full universality of
transcendental subjectivity, that is, as inter-subjectivity, in transcen-
dental experiencing and thinking, and therein have understood the
world as correlate of this intersubjectivity (as the universal synthetic
phenomenon of the world of actual and presumptively possible
20 experience, ⟨and that is, as⟩ communal experience), in other words,
as long I have not transcendentally interpreted transcendental sub-
jectivity in its full circumference as one that lives in the state of
humanness or natural worldliness (and finds itself as human com-
munity in the world as the only [such community]) and have not
25 understood myself and my We in this manner transcendentally—so
long endures the tension between the representation of the world—
and, individually, the merely subjective human representation of
worldly things—and the world itself, the existing, actual world.
World-representation, thing-representation means here: what is
30 represented as such in my and our human representing. It is not
until I have taken up the ultimate transcendental standpoint and
have grasped from it the infinity of transcendental all-subjectivity—
that which finds itself in the world and finds itself as living into
the world in worldly, subjective experiences—in its totality, that
35 this tension vanishes, and the difference between representation and
actuality vanishes.
It appears as an unbridgeable contradiction, if one begins tran-
scendental-philosophically and starts out with the transcendental
 alleged difficulty 601

Ego, with the I that corresponds transcendentally to the human-I

and as to be posited first, and with its own life as one that repre-
sents the world. How should one be able to, if one remains in the
Epoché, ever get beyond world-representations? Does one seriously
5 want to declare the world an “illusion,” a semblance? Does one
want to say: There is no actually existing world, there are only my
representations of the world? And if one finds certain ways of tran-
scendentally getting access to others and their representations of the
world, thereby indeed declaring them as being nothing other than
10 nexuses of representations | of the world and at best of other expe- VIII, 480/481
riences, experiences belonging to them—what would be changed?
Nothing more than that we have several pure psychic subjects and
several streamsa of representations of the world. In this manner we
do not reach the actuality of the world, and if it is true that presup-
15 positionless philosophy can only start out as transcendental (as pure
phenomenology of consciousness, or purely psychology, as many
readers of my Ideas1 substitute for the former) and be carried out
from there, then it seems clear that this presuppositionlessness can
help us, who want to cognize the world, in no way, as long as [this
20 presuppositionlessness] remains in the pure transcendental attitude,
hence moves in the circle of mere representations of the world. Is
not the entire enterprise wrong-headed, since it stubbornly wants to
remain in the “transcendental” sphere but at the same time wants
to cognize it through thinking; granting that thinking could achieve
25 anything here, why not exercise it in order to transition from the
representation to actuality and to inquire, through thinking, into the
actual reality represented in the representations, and answering this
question through thinking?
Those who make such objections do not realize how naively they
30 are speaking and thinking, they do not know how much they over-
look that concrete problematic or, where it has already arrived at
the stage of concrete work, push it aside, [the problematic] on which
depends all true philosophy, indeed, in whose solution alone it fulfills

a Reihen

1 Ideas to a Pure Phenomenology and Phenomenological Philosophy, Book I (Hua.

III/1)—Ed.
 602 supplemental texts · 24

its meaning, gains its field of labor in which are encapsulated all con-
ceivable scientific problems and all problems of humanity as such. It
is completely pointless, it would itself be an empty counter-arguing
if one were to enter into such empty speculations, so far removed
5 from the matters themselves. The construction of phenomenology
itself according to its method, its problematic and concretely execut-
ing work is the only possible answer here. In firstly grounding and
executing transcendental phenomenology, the necessity becomes
plain to begin an absolutely justifying, that is, a rigorous cognition
10 in the true sense of transcendental, or what is the same, to begin
with the cancellation of the world-presupposition. To continue to be
fearful of a seeming evaporation of the actuality of the world means
to shrink from an indubitable necessity. In further execution that
exhibits necessities step by step, from which one cannot recoil in
15 any way, the worry concerning the actuality of the world and of the
cognition of the actual world becomes alleviated all by itself, and it
becomes alleviated through an incomparably novel and insuperably
insightful understanding concerning what actual being of the world
and actual being as such | means: what it means in natural life itself, VIII, 481/482
20 whose essence has become the universal transcendental theme.
It becomes utterly clear now what experience and thought are
capable of achieving, it becomes clear that thinking, as an achieve-
ment itself taking place within transcendental intersubjectivity and
only to be authenticated in the latter, cannot in principle leap over
25 this subjectivity, that transcendental subjectivity ⟨can⟩ ever only
predelineate within itself transcendental subjectivity, that ideal tran-
scendental formations, in turn, can once again only remain within
the transcendental, that their ideality, their in-itself can never mean
a transcending of the transcendental sphere (despite consisting of
30 transcendental individual acts and individual subjects, factical indi-
vidual nexuses, and so on) and that in general real and ideal being
that transcends the total transcendental subjectivity is a nonsense,
as such to be understood absolutely.
Yet ascertaining this state of affairs—of transcendental-phe-
35 nomenological idealism—is by far not what exhausts the entire
content of phenomenology, just as little as it marks its theme.
[Transcendental-phenomenological idealism] is the result that pre-
delineates the form of all meaning of being, to which all conceivable
 alleged difficulty 603

ontological problems have to remain bound. All philosophical

ontologies are transcendental-idealistic ontologies. All regions of
onta are regions of onta that are, in their actual, transcendental-
philosophically clarified ontic meaning, transcendental idealities,
5 unities constituted in transcendental all-subjectivity.
 25

Ground-Laying of Transcendental Idealism. The

Radical Overcoming of Solipsism. (Ad Lecture 54)*

The idea of finality.

5 How nature constitutes itself and can become the theme of a nat-
ural science; how in the Ego subjects, one’s own and foreign ones,
constitute themselves; how lived-bodies, how human beings, how a
surrounding (and so on), how community and then transcendental
community constitute themselves.
10 Transcendental clarification of the difference in the ontic meaning:
being of nature (and objective world)—being of subjects as human-
subjects—being of the subjectivity of monads.

Content
Contingency of the judgments concerning external experience.
15 Empirical indubitability not absolute. Lack of finality in principle.
The meaning of this finality. The idea, encapsulated in natural science
and its scientific judgments concerning reality, of a certain finality | VIII, 482/483
(of a novel type). Relative finality—related to the respective status
quo of experiential knowledge, subject to a corresponding harmo-
20 nious progress of further experience = natural-experiential-scientific
finality.
1) The style of the entire external experience. To this also belongs
the experience that every discordance will again dissolve into a con-
cordance. Originary rightful presumption that this style will preserve
25 itself. Belonging to this: the idea of the existing real world which con-
tinues to be valid. The general thesis is the foundation for natural
science, for theories of nature under the idea of finality. Consistent
approximation to finality, but no absolute finality. The certainty of
theories [is] never absolutely given and given in adequate insight.

* 1923. On the lectures ⟨on First Philosophy⟩ 1923/24.

 ground-laying of transcendental idealism 605

2) Absolute finality of egological experiential knowledge. One can

foresee that, accordingly, an adequate theory of pure subjectivity as
theory of experience must be possible.
a) Attitude on the part of the Ego towards its pure subjectivity
5 in solipsistic limitation. Phenomenological Epoché. In this attitude,
observing description of two manners of experiencing and judging,
in general manners of being active: I) straightforward, natural atti-
tude, II) attitude towards pure subjectivity, the transcendental one.
II) presupposes I). Inquiry into the possibilities of transcendental
10 life. In it my nature as pole system. The true being of nature for me.
Everything objective is only conceivable as title for subjective occur-
rences. The being of what is really immanent—the transcendent being
(that of objects) [is a] unity from originary (perspectival) presenta-
tion, realizing itself progressively in perspectives. It has, accordingly,
15 no absolute self; existent in constant presumption. The factum of
nature encapsulated in the factum of my subjectivity or my possible
experiences.
b) The other subjects for me and their actuality in relation to
that of the objects of nature. The other subjects are not given as per-
20 spectival unities, not in ideal immanence as are thing-objects. The
manner in which they are given. The self-human-experience, at first
self-lived-body-experience (and then experience of the human-I, the
personal one). Original relation of my I to my lived-body; through
the latter relation to extra-bodily realities. The pure I, the person,
25 distinguishes itself and constitutes itself vis-à-vis its own lived-body
and the external world. My human-I as double-sided unity, to it
belongs my lived-body and my personal I—opposed to this the exter-
nal world. The pure personal I is no unity of adumbrations. The
human and purely personal “I do” [is] no [object of ] transcendental
30 experience.
Empathy: the manner in which other human beings are experi-
enced by me.Transcendental clarification of the difference between the
ontic manner of the things and that of other human beings and of the
difference of their transcendence. Community of separated subjects.
35 Clarification of the different | constitutive unities from the constitu- VIII, 483/484
tion of community. Every thing is intersubjectively perceivable for
everyone—persons are only perceivable for themselves. Clarification
of the different objectivity and transcendence of the subjects and of the
 606 supplemental texts · 25

things. Radical overcoming of solipsism, both of the naive one—and

⟨possible⟩ in the natural attitude—and the transcendental one.

In all judgments with respect to experience and in all knowledge

with respect to experience, no matter how perfect, lies a contin-
5 gency, by virtue of which no certainty, no matter justified it may
be, is a final one; none is of this sort and can be transformed into
one of this sort such that judgments arise that, once grounded, are
grounded once and for all: that they are unshakeable in their cer-
tainty. In a certain sense,“empirical” certainties, too, are indubitable,
10 insofar as nothing speaks against them: Namely what is grounded
in concordant experience, what is derived from it is in certainty,
remains continuous certainty, as long as the concordance abides,
as long as no new experience—or one that flares up or an older
one which was ineffective up to now—speaks against the abiding
15 certainty. As long as this is not the case, every doubt is impossible.
Doubt, just as negation, is not a matter of fancy, but presupposes a
motivation. But opposed to this we have a different indubitability
in view, which characterizes final cognition. It is grounded together
with the indubitable insight that no conceivable course of further
20 grounded (insightful) cognition could demand (motivate) the relin-
quishing of the certainty in question and of the insight grounded in
experience—be it a relinquishing in the form of a possibly insight-
fully grounded doubt, be it in the form of a negation (which is, by
the way, equivalent).
25 Every judgment with respect to experience, every judgment as
such ⟨in relation to⟩ the world as fact and its special realities, thus also
every natural-scientific judgment (no matter how exact-physicalistic
it may be) is only indubitable in the first sense. It lacks finality in
principle. It is, in principle, not grounded in the sense of the once-
30 and-for-all, as certainty that no future experience could ever alter.
To be sure, all well-grounded—and especially scientific—judgments
with respect to experience have finalities included in them or they
are to be modified into such judgments—in a modified sense. For I
can always say: at the current status of my (or also of intersubjective)
35 experiential knowledge—subject to a concordant course of future
experience—the certainty is final. Or: Every certainty of this sort has
a presumptive validity, a presumptive right, in relation to all time. | VIII, 484/485
 ground-laying of transcendental idealism 607

Style of the factical course of external experience.

Furthermore one needs to say: Judgments with respect to expe-
rience that are well-grounded must indeed be relinquished often—
and [must be] sometimes excluded entirely, as judgments with
5 respect to mere semblance, partly they must tolerate modifications
of their meaning—modifications that they again transform into
certainties. But this means: a concordant course of experience—
and concordant certainty with respect to it—always re-establishes
itself through breaks of concordance—the negating exclusion of
10 what does not concord combines with the replacement of other
states of affairs in lieu of the ones that were discarded, which factor
into the concordance and are given and demanded in the nexus of
experience.

The empirical right of the belief in the world—as rightful foundation

15 of an empirical world-cognition. Idea of the existing world in the
general thesis—as a foundation for a natural science. Natural science
and the idea (presumption) of an existing nature; related to it the idea
of a final theory of nature.
We have, hence, not only experiences simpliciter, but also expe-
20 rience that discordance will again dissolve into concordance and
that a uniformity of experience has a validity whose correlate is the
uniformity of an experienced nature. We presume with empirical
right, in empirical insight, that this will always remain this way, and
correlatively, that an experienced world exists.
25 And the well-grounded conviction now follows this, namely, that,
according to a valid idea of an existing world, a construction of judg-
ments and theories with respect to experience would be conceivable
which would have the status of finality; thereby, namely, that [this
idea] anticipates the course of that concordance of possible experi-
30 ence which lies behind all discordances, all deceiving semblances
and in which lie those positivities that must lie priori toa its negativ-
ities, nullities. Natural science is guided by the idea of a true nature
and of a true theory; and even if does not seriously believe that it will
be able to actually find it, it still believes in the possibility, together

a zugrundeliegen
 608 supplemental texts · 25

with the possible expansion of experience and of the experiential

motives that create rightfulness that becomes disclosed therein, of
being able to carry through an ascension of science and its theories,
according to which—in a consistent approximation to this idea—
5 theories arise that should be ever better adapted to the course of
“nature itself” and thereby approximate ever better to the idea of a
true theory of nature.

No theory of nature has adequate insight and is thereby absolutely

final.
10 Here we have, thus, a finality as idea, | but by no means as one VIII, 485/486
that is self-given and absolute finality that would be derived from the
insight that this certainty could never be uplifted—through which
new insights whatsoever that this would be absolutely inconceiv-
able. All empirical finality is relative to experience up to now and is
15 merely presumptive validity.

Absolute finality of immanent knowledge with respect to experience.

But opposed to this, already the knowledge with respect to expe-
rience that grounds egological experience is absolutely valid, final.
This implies: If I hold on to what is perceived and identify it in
20 a random recollection, it at all times retains its identical right—a
right that could not experience an increase or a diminishment, not
through any future experience. Every single Egological experience
bears within itself its absolute right, and not a merely presumptive
one. The question as to the reliability of recollection belongs into a
25 different context. Presupposing it, or taking it as far as it reaches,
every external perception (reproduced perhaps in later recollec-
tions with their right) can later lose its certainty; not so immanent
perception. Immanent experience grounds final knowledge, what it
grasps as existing cannot be relinquished: to the extent that repeated
30 recollection is really only reproduction of perception and manifests
itself as such, to this extent the right remains absolute, the entity
remains existent.
But I can also say with respect to the current immanent per-
ceptual present—concerning the perceptually grasped processes
35 of experiences, acts, and so on—: while I live in immanent present
in this manner, observe it purely, I cannot conceive, I can see as
 ground-laying of transcendental idealism 609

impossible, that perhaps future perceptual occurrences of this sort

could ever change anything concerning the right of this experience.
I am absolutely certain of myself—of my identical I in the present
and the past, of my experiences, at first in the current present and
5 then, in objectively identifying seizing, as a unity of repeated recol-
lection: of every experience as identical in its immanent temporal
order and related to my identical I.
⟨But then comes⟩ the next question: Is it not self-evident, then,
that the finality of the purely subjective experience is the foundation
10 of an experiential theory of subjectivity? Likewise ontologically:
The ontology of nature and the doctrine of essences of pure sub-
jectivity have fundamentally different foundations. Subjectivity as
possible is adequately given. Nature as a possible nature is given as
the idea of a consistent presumption. | VIII, 486/487

15 Attitude of the solitary Ego towards its pure subjectivity—phenome-

nological Epoché.
Let us consider the solipsistic Ego in its life and according to
the possibilities enclosed in it a priori. Or rather: I reflect and carry
out the phenomenological attitude. I abstain from a judgment with
20 respect to the universe; indeed, I abstain from all judgments that
I have formed thus far, which I bear within myself in my abiding
meanings, convictions, all of which I in one way or another accept as
my convictions when reactivated, no matter how they arose or were
grounded. I remain in the state of pure observation with respect to
25 my transcendental subjectivity, that is, I observe how I lived thus far,
how I experienced, thought, and so on. And if I then, intermittently,
go back into the natural attitude, I can again proceed in this man-
ner. I can once more reflect and ⟨view⟩ this as phenomenological
Ego in reflective observation, just as I did it earlier simply in that I
30 spoke of my phenomenological attitude and its viewing and what
was viewed; and in the same manner once again, iteratively. I then
see that I can live in twofold manners of experiencing and judging,
two manners of behavior and manners of a uniform streaming life
and can be active in twofold manners as Ego:
35 1) In the straightforward, natural attitude I carry out egoic acts,
and as a judging person—and limiting myself to this—I have posited
these or other objects, they are valid for me; and in the process of
 610 supplemental texts · 25

consciousness, in enacting identifications, in the concordant process

of experiences, in the verification of the judgments, they are for me
precisely the ones that they are, namely as ones that are valid for me
as judgments. They are those substrates of authenticated predicates
5 that authenticate themselves for me as actual in verification; and
if I have not authenticated ⟨them⟩, then they are still valid for me,
thanks to my judgmental activities, as those in which they have come
to a determining positing—and they are valid as determined in this
manner as long as counter-motives, negations do not cancel out the
10 old judgments, which modify what has been valid thus far as existing
into non-being, and so on. In this manner, I have a multitude of
existing objects, many possible and actual ones, many authenticated
ones and cognized as truly existing, and so on. Perhaps I set myself
the goal to expose the truth writ large and to work out the systems
15 of true objectivities—through authentication of truth and through
exclusion of falsehood, non-being. The true worlds, so to speak—
the real world, the ideal worlds, the mathematic manifolds, and so
on—are then goal-ideas—partially realized, with yet open horizons
of what has not yet been attained.
20 In all of this I judge with respect to these unities, and not about
transcendental achieving subjectivity; even when I judge about
myself and about subjective activities, I then judge ⟨with respect to⟩
things, | numbers, and so on, as such—as valid actualities—and in VIII, 487/488
addition to this with respect to the activities related to these entities.
25 2) I leave the natural attitude the moment that I exclude from my
sphere of judgment everything valid up to now and everything that
stood firm as one and existing in the identifying and determining
sphere of judgmental activity, and turn my attention to pure sub-
jectivity and to myself, my experiences, my doing, which, as hidden
30 to itself in natural judging, now becomes the theme of reflection.
And now I judge anew, enact a new life which again must be hidden
to itself; I judge with respect to my transcendental life up to now
and that was hidden to itself up until now and with respect to my
further life, insofar as it still has a naive form. All transcendental
35 experience presupposes natural experience, it is an inversiona of the
natural one, and this holds generally. As I said, I can repeat this and

a Umbiegung
 ground-laying of transcendental idealism 611

can now pursue in general the possibilities of my transcendental

life—of my absolute and indubitable possibilities—my possibilities,
my absolute ones, and therein I find nature, the world, the ideal pos-
sibilities and necessities, and so on—as poles of identity of certain
5 acts and courses of acts, in certain characteristics.
What kinds of changes can occur in these poles concerning their
properties, how things stand with the ideas of finality, the ideas of
true being—vis-à-vis what is merely temporally valid and experi-
enced as existing in truth, and yet will again have to be relinquished
10 under the title of semblance, error, and so on—all of this I can
investigate a priori.
I see that I must encounter everything that appears in the tran-
scendental sphere, everything that I have ever found naturally, what
I have spoken of as worldly, have authenticated as final actuality,
15 and that everything that appears here as existing truthfully—and
authenticated as such—is indeed a subjective occurrence in the tran-
scendental Ego; everything objective is only conceivable as a title
for subjective occurrences ⟨and⟩ syntheses of ⟨such⟩ occurrences—
as identified ⟨and⟩ pointing towards authenticating experience:
20 ⟨as⟩ conceived and insightfully viewed as belonging under ideas
of infinite concordance of experience, and cognized with insight as
something that can always again be intuited, and so on.

Immanent being reallya belongs to the transcendental sphere, tran-

scendental being is the unity of original presentation, always ever
25 only realizing itself as appearing in subjective presentations, hence
no absolute self.
Yet what has been said is in need of a limitation, and in a certain
sense in need of a correction.
1) Perception is self-giving consciousness. We take it as transcen-
30 dental. If we take a perception that absolutely grasps the perceived,
then what is absolutely grasped | is not only “meant” in perception VIII, 488/489
as itself-present in the flesh, but the self in the flesh is realized in it
and inseparable from it, it is “immanent” to it. Such an entity, hence,
immediately belongs to the transcendental-subjective sphere.

a reell
 612 supplemental texts · 25

2) But if the perceived is something transcendent, then in ⟨this

perception⟩ the perceived can only “appear” in the flesh, that is, what
is absolute in the perception is a content in which the appearing
presents itself originarily.
5 If it is the meaning of the transcendent to be the unity of such
an immanently enacted and original presentation, then it is noth-
ing other than what actualizes itself as such a unity subjectively. It
hence has no absolute self—and only the self of an original presen-
tation. Transcendent external perception is presumptive and carries
10 with it the certainty of the possibility of potentially proceeding ad
infinitum in concordant perception and potentially bringing to self-
presentation, piecemeal on a certain path, everything that the object
will be. But to this also belong the possibilities that what the thing
was could have been brought to presentation in every respect; and
15 for every moment in time it holds that the object is in truth for this
moment in time—any determination that it might have—an idea.
Hence, what does not belong to the entity here is the idea of an all-
sided and complete perception, even if pursued ad infinitum. It is at
all times the idea of something that can be experienced, a something
20 of which one can have experience or could have had it and it is what
it is ⟨as⟩ substrate of an indeterminate sum totala of determinations,
each of which is, or was, to be authenticated through experience.
All of this, hence, is insufficiently described. How can the system
of open possibilities be described which, subjectively motivated,
25 delimit the possibility of experience for each thing and every point
in time of the thing? Regardless of how the more precise description
may be, it must refer back to the fact that actual experience—in the
form of actual perception or recollection, and among these latent
recollection and actually grounded motivation belonging to it—
30 predelineates a system of possibilities of experience as such, among
which a concordant one, in which precisely the possibility of posit-
ings, of empirical judgments is predelineated—and thereby [the
possibility] of experiencable and authenticatable substrates of these
judgments. These substrates are inseparable from subjectivity as sub-
35 strates and they lie encapsulated within [subjectivity] itself, albeit not
always as actualized poles, substrates. The transcendent objects | VIII, 489/490

a Inbegriff
 ground-laying of transcendental idealism 613

lie encapsulated in subjectivity as unities of possible concordant

experiential manifolds; ⟨in this subjectivity⟩ lies a rule that can be
exhibited, a rule of experiences possible for it, anchored in the fac-
ticity of their actual perceptions which now run their course, or have
5 run their course and are conserved in memory, where they can be
reawakened. Factical nature lies encapsulated in the factum of my
subjectivity as subjectivity of possible experience and of judgments
with respect to experience that are supposed to be able to be concor-
dant and which at the same time rightfully presume concordance.

10 Are other subjects also merely unities of perspectival presentation?

What is to be said now if I have others’ lived-bodies and other
subjects in the realm of my experience? Are they, too, merely unities
of presentation of my possible experience? In a certain sense—
yes. Indeed I experience the other’s lived-body just as other things.
15 And do I not experience the other human beings and animals?
This, too, in a certain sense. But we also see the difference: A mere
thing is in all respects in which it is, something experiencable—
and experiencable for me, the cognizer; in this respect similar to
my life, to everything that presents itself, or will present itself, in
20 the unity of my stream of life. As concerns the latter, it is at every
moment of its time only actual as experienced, something which
does not hold for the transcendent thing-reality. The immanent—
this is an equivalent [term] for it—is itself a real moment of my life
and only lies in it in this manner, really.a The thing-transcendence
25 does not lie therein really, but ideally, namely as a substrate-unity
that arises in actual or possible experiences, in perspectives, in expe-
rienced meaning-contents and has the peculiarity that it, although
it appears in the respective experience that we call appearance of
it, can be exhibited as appearance, as appearing in the flesh but that
30 it is something identical in different separate appearances tempo-
rally apart from one another. In the synthesis this identity of the
appearing something of temporally distinguished appearances can
be self-given. On the other hand it can be given in this manner,
and thereby the object as the identical one can be self-given—and

areell. In this paragraph, Husserl uses the distinction reell—irreell, which has been
translated as “real” and “irreal,” respectively.—Trans.
 614 supplemental texts · 25

yet it cannot be in “in the sense of truth.” Being truthful means:

Based on previous concordant experience, in which it was given or
in which it is concordantly motivated in certainty, ⟨for the thingly-
real⟩ the idea of an infinite system of experience (of such possible
5 concordant experience of it) is “predelineated”: I must attribute to
it in judgments existence and existence-as-thus according to certain
determinations—and according to open determinations, yet firm in
their shape—in certainty, while I at the same time must leave open
as open possibility | its being-different or its non-existence. Hence VIII, 490/491
10 the thing is at all times something to be experienced, and yet at all
times a presumptive something; it is certain at all times as substrate
of possible enactment of experience and of judgments to be made,
at all times, where it is actually experienced, as substrate of certain
experiential determinations, given and identifiable by judgmental
15 certainties—but in principle inconceivable as something else.

Ideal immanence of the external object.

This, thus, is what the ideal immanence of the thing-object in
experiencing consciousness or in experiencing concrete subjectivity
means: It is a potential pole of possible concordant experiences and
20 experiential judgments and actualizes itself in actual experiences
which, once they occur, expand the system of finished and confirmed
concordance of experience by a new confirmation.

The experience-of-self-as-human-being, the human-I experiencing

itself; at first: its own lived-body.
25 If we now consider one’s own lived-body, it, too, is a thing-object,
but it is also a lived-body and has a stratum of characteristics that
no other thing has. It is my organ, organ for my perceiving doing,
but also, say, of my pushing, pulling, and so on, effecting doing
into the thing-world. It is my organ and formed from a system of
30 organs related to each other, each of which is freely movable by
me. Touch of the lived-body by other things is something differ-
ent than touch of these things amongst themselves: “I” am being
touched—the lived-body has a field of touch, and this is a field of
immanent data. In the manner in which my lived-body functions
35 as lived-body, and in which the specific bodily occurrences belong
together, have their empirical-associative connections, something
 ground-laying of transcendental idealism 615

typical reveals itself: from the very beginning it is apprehended as

a unity of possibilities of bodily functioning, its external appear-
ing displays a harmony of expression with the inner occurrences,
the inner being-affected of the I with its corresponding living con-
5 tents (sensations of movement, data of touch, and so on) and the
inner I-do, such as the I-move-the-hand, -the-eye, I-push-with-the-
hand.

The original relation of my Ego to my lived-body—and through the

latter the relation to the world external to my lived-body. The pure I
10 (personal) different from the lived-body and the external world: this
Ego as a special unity vis-à-vis my entire surrounding. My human-
I—belonging to it my lived-body and my personal I: hence a double
unity. The unity of the personal I is no unity of adumbrations. The
pure personal I-do not to be mistaken with transcendental experienc-
15 ing. | VIII, 491/492
Hence my lived-body has, besides the thingly properties, yet
another stratum of different, subjective, properties, in the same sub-
strate. I, in my passivity and activity, am related to this thing in a
special fashion, and at the same time it mediates through my sense
20 organs (in which I am active in sensing and acting) the experience
of all other things and mediates my practical power over them. I, as
acting (and so on) in this lived-body and as related through it to the
world, am also empirically one, apperceptively one with this lived-
body—and yet distinguish myself from it, as on the other hand,
25 in unity with it, [I distinguish myself] from the “external world.” I
distinguish myself ⟨from my lived-body and from my surrounding⟩
as subject of this lived-body and of this surrounding: as affected by
the latter, as active in relation to it, interacting with it, as using this
lived-body as organ, operating with it everywhere, I myself take on a
30 unity of my own, the unity of my “human” experiences (experiential
convictions), my habits, my knowledge, my abilities, virtues, and
so on. This means: I am I in the ordinary sense, human-I to which
belongs its bodily organ, and this I is a double unity unified with the
bodily substrate, in which an egoic substrate of its own is the bearer
35 of personal properties and in which the lived-body has correlative
properties, related to the Ego, which are experienced here in the
thing-substrate with its thingly properties.
 616 supplemental texts · 25

All of these are already formations in my transcendental sub-

jectivity, and its actuality is actuality “constituted” in it. Also the
personal unity, the I as person, is a substrate-unity—although of an
entirely different structure than the thing-unity, since the personal
5 I does not constitute itself through adumbrating appearances and
has its manner of personal experience of self, and at first of the
perception of self, which presupposes the perception of the lived-
body (with, once again, its specific perception of its own lived-body)
and of the spatial things of the surrounding, external things. The
10 I-suffer and I-do is not the mere transcendental experiencing and
being-intentionally-related, but is afflicted with an “apperceptive”
stratum, a presumptive apperception—say, as the “habitual” style
of my behavior, as doing in the empirical I-can and according to a
certain capability. In general, I am the subject of capabilities, and
15 my doing is perceived as realizing capabilities.

Other human beings, experienced by me.

What now, when I experience another’s lived-body as lived-body?
Here I experience “at first” a thing as any other—as substrate of my
experiencing appearances and possible appearances of such sort in
20 general; at first—that is, it is in any case a stratum, and it is necessar-
ily there, of this intentional structure that would have to be in place
even if all alien bodiliness were taken away and I would become
a solus ipse |. This living bodya there is apperceived, however, as VIII, 492/493
lived-body—and yet not really perceived in its higher level of deter-
25 mination specific to a lived-body. I “cognize” this thing there as
lived-body according to that external typical identity with my lived-
body with respect to typical forms, manners of movement and the
like, which have in my own body an egoic parallel and which they
here now have in apperceptive transfer (through normal transfer
30 over of what is experienced once to typical analogues, but without
comparison). Hence there is an Ego (as personal, actual Ego) and a
lived-body as an organ of this Ego, but [it is] an appresented Ego,
a co-positing of an egoic present, occurring through presentifica-
tion, a present which is not mine; mine—that is, the only one that
35 is actually perceptually experienced, the only originarily present

a Leibkörper
 ground-laying of transcendental idealism 617

one, in my originarily presenting, that is, perceiving consciousness.

And due to the fact that the Ego is appresented, it is co-given as
Ego that perceives its lived-body, moves its lived-body as perceptual
organ, perceives its surrounding through it, and so on. For this Ego,
5 its lived-body is constituted in its system of experience, and the
unity of experience which is mine, now has a parallel in the unity of
experience that is his: and both, the unity of my experience and the
open possibilities of experience, and the unity of the experiences
carried out by the appresented Ego and possible ⟨for him⟩ (⟨which
10 is for me⟩ an appresented, hence presentified substrate of presen-
tified experiences and possibilities of experience), are in original
congruence; what I see as living body is the same that is also seen by
the alter Ego; and likewise for the entire surrounding, which would
require further elucidation.
15 But it is now clear that the transcendental interpretation of the
essence of thing-reality and of the essence of a personal reality must
come to very different conclusions. A second person is appresented
as a functioning subject “in” this bodily analogue over there, ensoul-
ing it into an organ. But actually this appresentation means that
20 the appresented other relates in a certain sense to the substrate of
his experience of his own lived-body, apperceived as thing in the
zero point of the surrounding experienced as oriented around him.
But since the other is appresented as empirical person, transcen-
dental subjectivity, too, is apperceived, the transcendental second
25 subjectivity in which this person constitutes itself—and this person
in relation to his surrounding oriented around his living body in this
or that way. And this person thereby relates himself to the surround-
ing as a surrounding constituted purely in this second transcendental
subject, at least where it is a purely experiencing Ego, perceiving
30 with eyes and ears, and so on.
By virtue of the fact that this appresenting apperception arises
in my | transcendental subjectivity, the latter, hence, has come into VIII, 493/494
contact with a second one; or: it exists, I am motivated to posit it,
to posit it as originarily justified, when the apperception “other
35 lived-body and other person” confirms itself in the further course
of experience, that is, of the ever new apperceptions of this sort
running concordantly. Hereby the identifying congruence of the
other lived-body constituted in me, existing for me in direct per-
 618 supplemental texts · 25

ception, is at the same time confirmed in the manner of appearance

that [the other lived-body] has and that it alone can have; since for
⟨the other⟩ his own lived-body is the zero-body, the central member
of the spatio-thingly world oriented around it, just as for me my
5 lived-body is such for my surrounding appearing as oriented around
myself.

Clarification of the order of constitutive unities through expansion

into intersubjectivity.
In further consequence, spatial things perceived by me and per-
10 ceived in the form of orientation with the respective ones co-seen
by him and then perceived in his form of orientation. And to this,
then, belongs quite a lot: the fact that he perceives my lived-body
as an external thing, as I do his, that every change in position of his
lived-body or my lived-body results, for us, in shifts in the manner of
15 the appearance of the things or their thing-aspects, and so on, shifts
of such a manner that would indicate themselves in such words: If I
were to stand at “his” place, then I would have “the same” manners
of appearance as he has from his position, and vice versa, and so on.
By the coming-into-action of empathy the other, the other person
20 is not only there for my I-personal subjectivity and other, in turn,
for mine, but the other transcendental subjectivity is presentified in
mine and vice versa.
At once, thereby, my thingly surrounding is characterized in the
personal manner of relation as intersubjective surrounding, identical
25 surrounding for everyone, everyone namely, who is appresented and
appresentable in my subjectivity: constituted as identical not only
in one transcendental subject alone but in a communally connected
totality of such subjects, substrate-pole for everyone, substrate-pole
for his possible perceptions and all systems of possible perceptions
30 of others, with the corresponding substrates, appresented in him,
substrates that identify themselves as identical substrate.
As concerns the personal subjects, they, too (just as their lived-
bodies and all their spiritual actions), are objective, that is, can be
intersubjectively experienced. They are unities, | substrates of proper- VIII, 494/495
35 ties and relations that everyone constitutes within himself originarily
in perception, namely in his transcendental, absolute subjectivity,
[unities] which now every other can experience.
 ground-laying of transcendental idealism 619

But here we have the great difference, that everyone can perceive
every thing, and that is, that everyone has constituted within himself
originarily every thing, or has implicite co-constituted it, such that
the thing-world would merely be changed, but unaffected in its exis-
5 tence if other subjects would not exist; just as it, on the other hand,
abides as what it is, if it is not actually perceived by any onlooker.
That it is constituted in subjects belongs to its essence, it is nothing
other than the substrate of a constitutive system. But whether this or
that subject exists or does not exist and whether this or that [subject]
10 has actually developed thing-perceptions, developed “capacities” of
external apperception or not, this is not relevant. Only subjects as
such must exist, and at the least one, who are fitted with such func-
tions that in the further course of their life a world-apperception
would have to develop.*
15 As concerns, on the other hand, personal creatures, in this case
in every transcendental subjectivity only one can originarily-
perceptually constitute itself; it is also for that reason that every
person can perceive or originarily experience only himself as per-
son according to his personality, his conditions, his activities, his
20 character traits. For personal apperception is such that it draws
into its apperceptive spell the entire transcendental subjectivity of
this person that consequently appears as purely mental interiority.
Every transcendental subjectivity builds up, in this sphere, a type
of apperception, a self-representation, in which it encompasses its
25 entire transcendental life—actual and possible, reflectively grasped
and graspable in possible reflections.† | VIII, 495/496

* This must be phrased more carefully.

† An important comment needs to be added here:
1) What constitutes itself originarily-perceptually, or can constitute itself in per-
ception, also belongs originally, as correlate, to this subjectivity, it is hence immanent
to it, albeit not really [reell] immanent to its real experiencing.
2) What can constitute itself in a subjectivity only through appresentation, not,
however, through perception, that is also no longer immanent to it, neither really
immanent nor ideally immanent. All such transcendence, all such going above and
beyond on the part of a subjectivity beyond itself is made possible through empathy,
an original interpretation. Here is the only transcendence that deserves this name
properly, and everything else that might also be called transcendence, such as the
objective world, relies on the transcendence of alien subjectivity and has its meaning
in that through this interpretive experience a community of transcendent subjects in
 620 supplemental texts · 25

Hence a transcendental life is carried out such that it includes its

Ego pole in an apperception and its contents of sensation, but also
furnishes contents of feelings with apperceptions through which the
Ego constitutes itself as person of a personal life, as possessing a
5 lived-body and as a bodily-minded creature, as animal and human
being, related to a surrounding, and that it at the same time knows
of itself as a comrade of a personal manifold of human beings who
stand together in actual and possible relations of agreement, and
now in relation to a world, which is an all-communal world, and
10 a world of nature and of culture. This world-totality encompasses
all mental interiorities of the individual subjects—and it is, on the
other hand, nothing else than the constitutive unity of a manifold
of absolute subjects, in which it constitutes itself as world. To every
empirical Ego corresponds a transcendental Ego. The world is the
15 universe of constituted being and demands a transcendental inter-
pretation, through which it becomes cognized as constituted. Not all
being is nature, not all being is spiritual being, is personal, is mental
being, but all objective being of this type is what it is, as “product”
of absolute subjectivity, developing and shaping itself transcenden-
20 tally: [absolute subjectivity] which one may no longer understand
personally.

relation [495/496] to each other constitutes itself and in that the objectivities imma-
nent to every individual subject, if they are not really immanent, can be experienced
and cognized as identical through intersubjective identification. In this way, the world
is intersubjectively-ideally-immanent.
Every “entity” is an idea: an X, valid, justifying itself, determining itself more
closely or differently in infinitum, and yet a necessarily abiding X in validity; it is an
idea or only objectifiable as idea, as ideal pole (the latter for what is really immanent).
Accordingly, the above difference belongs to the ideas.
Ideas, however, can constitute themselves adequately, such that they are given as
complete in closed constitution (originary self-giving); for instance, the ideal objects
of mathematics.
Other ideas, however, can also experience inadequate, and only inadequate,
self-giving, such as the things through perception with an originary presumption in
infinitum. Here [we have] necessary indeterminacy and determinacy. In the one case,
one can simply take over the constitution from every other subject, in the other,
every alien subject can determine more closely what is indeterminate.
 ground-laying of transcendental idealism 621

Against solipsism, both the personal and mental one, and the tran-
scendental one. The phenomenological reduction is no reduction to
a solus ipse.
A solipsism that says: I, the mental creature, alone exist, every-
5 thing else is mere phenomenon—this is nonsense. Ego presupposes
non-Ego, lived-body and thing, Ego in the natural sense is person.
But also the modification of solipsism into the transcendental
[realm], | which already makes the correct distinction between Ego VIII, 496/497
and transcendental subjectivity and which believes that the phe-
10 nomenological reduction and the transcendental interpretation of
nature would annul every possible positing of alien subjectivity, also
a transcendental one, is nonsense. The transcendental interpretation
of empathy provides the self-justifying transition into alien subjec-
tivity, and thereby into transcendental [alien subjectivity]. Just as I,
15 in my transcendental subjectivity, do not only have justified experi-
ence of what I directly perceive, but also have justified recollection,
justified expectation, associative anticipation, presentification, in
the same manner [I have] a presentification, based on the same
justification, of transcendental consciousness—as empathy.
 26

Ground-Laying of Transcendental Idealism

Phenomenological Reduction and Absolute Justification1 VIII, 497

And now on the “phenomenological reduction.” What was it

5 actually meant to achieve? The reduction to transcendental subjec-
tivity. For that purpose, I have “bracketed” the natural positing of
the world or the existence of the world and every natural ontic judg-
ment about the world. Indeed, I have followed this method in order
to make visible the transcendental ground, and in its encapsulated
10 peculiarity, to make use of the possibility of the non-existence of the
world, that is, to operate with the assumption that it in facta does
not exist, and thereby to expose the apodictically necessary being
of the Ego Cogito as the sphere of reflective phenomenological
experience (that which gives this Ego Cogito itself).
15 Yet when we thus have, in the framework of this Cogito, the
world only as phenomenon and now pursue the actual and possi-
ble experiences and experiential cognitions of the world, it is then,
purely in this framework, also my problem what makes a world-
cognition a justified one and when objective judgments are justified
20 and “scientific” in the highest sense and when the cognizing subject
can claim its intentional objectivity as true and how the rational
achievement of objective scientific cognizing is to be understood in
every respect.2
If I, once I have attained the Ego, have subsequently made clear
25 to myself that everything that “exists” for me, hence the entire world,
into which I effectuate and from which I constantly let myself be
effected, only exists for me as intentional objectivity of my experi-

a in Wahrheit

1 According to Husserl, perhaps already as early as 1921, but perhaps more likely

around 1924—Ed.
2 The beginning of the text up to here was crossed out in Husserl’s manuscript—

Ed.
 phenomenological reduction 623

ence and all other representations, all thought-acts related to them

that can be derived from experience, and so on, |—then the entire VIII, 497/498
task of an ultimate justification of my objective cognition is led
back to freeing in this purely egological attitude naive experience
5 and naive experiential thinking, the naive scientific thinking from
its naiveté and to shape it in the purely phenomenological sphere
(perhaps through an appropriate modification) such that it satis-
fies, through and through, the demands of an ultimate justification.
For that purpose, however, I have to get to know phenomenologi-
10 cally the cognitive achievement as such—at first entirely generally,
prior to all questions concerning justification—according to their
types, forms, essential possibilities, and then I have to bring to light
in all directions and to understand the essence of rational con-
sciousness and of cognizing reaching its aim, perhaps the essentially
15 possible perfections and imperfections of this success; I have to
⟨attain⟩ a cognition of cognition according to all of its possibilities
and achievements, the success and its failure, and to investigate this
goal itself—the goal as itself conscious and perhaps consciously
given—and I have to bring it to adequate cognition, to self-giving
20 and clearest intuition. After that I have to form all cognitive notions
and all normative notions in original creation.
In this research, thus, we are dealing with the essence of tran-
scendental subjectivity as such and of its consciousness (its types,
forms, synthetic unities of Cogitos); it is, in general, the I, its activ-
25 ity and passivity as such, its manner of acquiring knowledge and
other achievements as such (in the form of habitualities), and so on.
And especially, we are dealing with the essence—the transcendental
essence—of the subjectivity of cognition as such, more specifically,
with the essence and essential conditions, conditions of the possi-
30 bility of valid, goal-orienteda and self-attaining cognition, with the
essence and the possibility of groundings, authentications of judg-
ments and, correlatively, with the essence of the self-grasped goal
in genuine attainment and of its truth, with the meaning of truth
arising therein, with its essential characteristics in relation to the
35 standing and abiding in-itself of truth—as related to the possibility
of attaining and self-seizing of the goal that is always again to be

a zielrichtiger
 624 supplemental texts · 26

renewed—and of its acquisition as such, to which one can always

revert back, in the certainty that it will withstand all [other attempts
at] grounding, and so on; all of this in generality, and yet according
to all special types of possible cognition.

5 Phenomenology as Radical Theory of Cognition.

Cognition as justified, “genuine” cognition, true being as the
intentional [correlate] of cognition, and, in the correlative character
of the | genuineness or truth, the existence-in-itself of the inten- VIII, 498/499
tional object vis-à-vis cognition—these are the correlative titles of the
10 essential investigation which brings about ultimate comprehensibil-
ity through the all-sidedness, in which it investigates transcendental
subjectivity, and in these respects, brings about ultimate compre-
hensibility by bringing to a self-giving intuition and to an ultimately
conceivable clarity of determination all possible occurrences of cog-
15 nition and in relation to cognition (for instance, to what extent the
subject is itself cognizing-achieving, and the like).
Here, to be sure, something other is achieved than in natural
cognition, which is a cognition of a lower level, straightforward
cognition. Here we do not investigate objectivity simpliciter, for
20 instance physical nature, but we investigate cognition, cognition as
cognition of nature. Here we do not practice natural science, but
theory of natural-scientific cognition—but in transcendental purity,
hence purely in the formations of transcendental subjectivity and
its proper nexuses.
25 Of course I make no ontological hypotheses in order to build
upon them scientifically; that is, I do not practice natural science
and ontology of nature. For the entire science of the possibility, of
the essence of natural-scientific cognition and subjectivity cognizing
nature as such and in general and of the essence of natural truth
30 and of nature itself as cognized in cognition of every type—all the
way up to scientific cognition—is not science of nature simpliciter.
I make no presuppositions stemming from natural science, or
now, in the eidetic attitude, no presupposition stemming from the
ontology of nature. It offers me no “premises.” I also do not carry on
35 my research under the hypothesis of the non-existence of nature—
despite the phenomenological reduction. As concerns the latter,
the supposed possibility of this non-existence only serves to bring
 phenomenological reduction 625

me into the transcendental attitude, to make me aware of con-

crete subjectivity as transcendental with all of its actual and—what
really matters now—its purely possible formations and to bar me
from transitioning into the empirical-psychological attitude, into the
5 objective one, in which I posit the world as such in natural manner,
instead of positing it as phenomenon of absolute subjectivity; in the
eidetic attitude: that I posit a possible world as such, instead of posit-
ing it as phenomenon in the consciousness of possibility, instead
of positing it as the world of possible experience, as its intentional
10 correlate.*
But upon closer reflection, I do not only relinquish the convic-
tion of the existence or the possibility of a world, but | an actual VIII, 499/500
Epoché with respect to it is also not demanded of me. I can at
first study the essence of cognition and the possibility of genuine
15 cognition in general; then I am not speaking specifically of the cog-
nition of nature, hence also not of nature. However, in studying
the possibility of genuine cognition, one which attains its goal, I
happen upon its correlate—true being (in the mode of possibility),
and therein lies that when I comprehend and ascertain such genuine
20 cognition as possibility, that I also posit therein possible being, as
a general possibility and as an exemplary possibility in particular
cases.
But if I, then, happen upon, as a particular essential type of pos-
sible cognition, that of possible cognition of nature, and meaningfula
25 cognition of nature, upon the possibility of nexuses of cognition
of a genuine, complete natural science that I construe as having
constructed it by “myself” in systematic nexuses of grounding, then
I have co-posited in the construction of such a possible cognition of
course also the possibility of a nature, as correlative possibility.
30 The transcendental reduction can, accordingly, not have the
meaning of suspending possible nature, just as in the annulment of
the purely eidetic attitude for the purposes of the application of
eidetic phenomenology and of the restitution of the attitude towards

* On the method of the Ideas [Pertaining to a Pure Phenomenology].

a triftig
 626 supplemental texts · 26

my factical transcendental Ego not, say, every judgment of mine

with respect to the world is annulled in the manner of a consistent
inhibition of every natural experiential belief. I now have in the
factum my actual life with all of its actual or meant knowledge that
5 I have acquired as a philosopher, and to this belongs as factum the
phenomenological knowledge that I have achieved as philosopher,
[and to this belongs] the philosophical will to an ultimately possible
knowing, and an absolute one, to philosophy: precisely with this I
also have my own cognitive possibilities at my disposition, not only
10 with regard to myself, but with regard to nature that I experience: I
can bring about a perfect cognition of nature as possibility, [I can
bring about] as a possibility this nature factically experienced by
me, and I can strive towards my philosophical goal on the basis of
eidetic phenomenology.
15 I now enact not a merely natural-naive natural science, just as I
did not draft, as eidetic phenomenologist, natural-naive ontology of
nature; instead, just as I achieved, eidetically, the ontology of nature
as a formation of reason cognizing nature (itself investigated by
me), and in the entire nexus (constructed by myself systematically)
20 of possible nature-constituting experiences and nature-determining
thinking (determining as justified), then I achieve, as factual sci-
ence, the empirical natural science as formation of factical reason
cognizing empirical factical-nature, and so on. | VIII, 500/501
This philosophical achievement has its own essential demands
25 that I can grasp in higher reflection. Accordingly, I can achieve a
phenomenology of nature only by experiencing straightforwardly
and in naive attitude and practice an experiential thought and
then, in reflection, transition over into transcendental conscious-
ness and then observe, in the transcendental nexus, everything that
30 is experienced itself according to all of its real and intentional
determinations and concatenations and, guided by the unity of
the thing as guiding clue—that is, concerned with the concordance
of possible experience—study the nexuses and their structures,
in contrast to this the counter-nexuses of non-concordance; like-
35 wise for the theoretical achievements. But here one also has to
consider that a higher-level formal phenomenology has already
exhibited the most general [features] for experiencing (perceiving,
original self-giving, and so on) and logical thinking, which, then,
 phenomenological reduction 627

merely transposes itself to the experiencing and thinking of nature,

but here it demands its own specializing-individualizinga investiga-
tion.
But now matters are not as they occur in factical historical devel-
5 opment: as if a dogmatic foundational science for itself would have
its existence and its right for all times and that then a phenomeno-
logical science would have to follow or that the first [science] could
remain in isolation and the other only supplemented it. Of course
one could construe at first a possibility of such an isolation and in the
10 manner that the phenomenological science would not lead to a rep-
etition of the contents of the dogmatic one.The naive I-experience is
sublated into the phenomenological I-experience-that-I-experience.
But nevertheless, one could say:
If I, experiencing straightforwardly and carrying out experi-
15 ential thinking, proceed in natural complete evidence, I arrive at
complete straightforward science.* If I then become a phenomenol-
ogist and—on the basis of the investigation of phenomenological
subjectivity, and more specifically of general phenomenology and
especially of phenomenology of the logical and phenomenology
20 of the experience of nature—have clarified the meaning of nature
as a transcendental achievement of “sensibility” and the meaning
of theories of nature as such on the basis of a phenomenology of
the mathesis universalis, I can then phenomenologically interpret
particular theories of nature on the part of natural science and
25 I have, accordingly, not only straightforward natural science but
in addition—as supplement—a science related to it, clarifying it
phenomenologically.
This was my own opinion in the past. But now it seems to me, or
rather I am certain, that already a straightforward natural science | VIII, 501/502
30 is not possible in completeness, because only an experience which is
analyzed and comprehended constitutively can become the basis for
such a science, and [I am] also [certain that] ⟨only⟩ a phenomeno-

* The temptation lies in this “complete evidence”: it does not fall from the sky and
into the laps of ordinary researchers, but as “complete” it only exists in the form of
phenomenology.

a spezialisierend-besondernd
 628 supplemental texts · 26

logical logic, which contains in itself the genuine epistemological

noetics, enables a method of science that justifies itself at every step,
hence a logically exact method.
The meaning of bracketing is, thus, that of an admonition not to
5 judge straightforwardly ontically and to proceed from ontic to ontic
judgments, not to pursue straightforwardly the objects of the region
and their nexuses, in a natural effectuation of evidence; instead [it
means] to obey the demand: that every judgment at first uttered
straightforwardly should be placed into the nexus of judging sub-
10 jectivity, and should be studied as judged in the judging, as inferred
in the inferring, and so on.
To be sure, straightforward judging, inferring, theorizing nec-
essarily comes first. But to justification, and to a thoroughgoing,
complete justification, which concerns every step [on the way of sci-
15 ence], belongs methodological reflection upon the positing-as-valid
and its motivation, [reflection] upon the inferring taking place pas-
sively and actively, upon intention and fulfillment in all constitutive
steps and checking, to what extent the respective intention comes
to fulfillment all-sidedly and completely, to what extent unfulfilled
20 horizons arise at once with fulfillment, and so on.
If I investigate, thus, in the “egological,” in the transcendental-
subjective sphere the possible experience of a world given to an
Ego—a psychophysical world, containing animals and human
beings—then it lies in the meaning of transcendental research that
25 I have enacted a bracketing with respect to possible worlds.
To immerse oneself in the imagination of possible worlds and
to then investigate, in purely eidetic attitude—and of course in a
purely intuitive generalization of essences—the essential demands
for a possible world as such, this is ontology, this is straightforward
30 cognition of a world in general as such.
But I, as transcendental philosopher, as egologist, who inves-
tigates my possible transcendental subjectivity as such, and here
specifically my possible subjectivity, to the extent that it cognizes
in pure possibility any world, experiences it and, pursuing its expe-
35 riential meaning, brings it to a continuous experience all-sidedly
and concordantly, and practices possible experiential science on this
experiential ground—I as egologist do not investigate straightfor-
wardly these possible worlds or the possibility of a world as such
 phenomenological reduction 629

and I do not practice straightforward ontology, but I study precisely

the manner of cognition of a possible world, and purely as such,
in pure immanence. I do not enact this possible experience and
possible theorizing (in imagination), but instead I enact a reflective
5 experiencing of the second level, | in which this experiencing and VIII, 502/503
theorizing is my theme; and nothing other is now to count as valid
for me as what is given in [this theme] as essential moments and
essential laws. I only let the cognized count after I have observed
and understood it as cognized on the part of the transcendentally
10 enlightened cognizing, and have taken it precisely in that sense in
which it, as transcendental reflection shows, has derived its meaning
from this cognitive achievement itself.
In principle it would be conceivable that an I aims, in its cogniz-
ing, so radically and purely at the truth that it does not rest until it
15 has gained ultimately possible evidence, that is, until it has revealed
the edifice of intentions, in which validity supports validity (moti-
vation), and has led the intention to fulfillment in every respect
and has led to the ultimately possible self-giving of what is meant.
But it is the style of science to convince oneself constantly of the
20 correctness and genuineness of the goal, from step to step, thus from
the subjective side, to constantly ask oneself in noetic respect: What
do I mean here, and to what extent is this cognition truly grounded,
is my guiding meaning truly authenticated, to what extent are yet
undisclosed horizons in validity, to what extent is the co-meant still
25 present? To what extent, thus, does this meaning depend on presup-
positions, on motivators, which have not yet come into view, into
fixation? To what extent, thus, may I make use here of an evidence
or an evident truth, which I have attained there? Are the “circum-
stances,” to which it was related, the same here? I have to fixate
30 everything that contributes to the sense-giving and makes this sense
relative.
Finally one must furnish a normative doctrine of cognition, which
works out the general rules of reflection for a scientific procedure
and for every special region a special methodology of cognition,
35 which does not require carrying out a special epistemological reflec-
tion for every current step in cognition—which would make all
enactments of cognition impossible—but which makes it possible
that every cognizing agent has the possibility at every step, on the
 630 supplemental texts · 26

basis of a formed habitus, to connect [his findings] with general

insights, justifying himself, to point to them as providing compre-
hension and justification and thereby to secure ⟨his procedures⟩.
Every radical scientific procedure is “epistemological,” and pre-
5 supposes an “epistemology”—in the framework of a general tran-
scendental phenomenology, to which it belongs entirely.* On the
other hand, every phenomenology of this type |, carried through in VIII, 503/504
consequence, must arrive at all possible objectivities as objectivities of
possible cognition and must start out with these for all [objectivities],
10 to grasp them as given straightforwardly, but as pure possibilities
and pure essential types—and as straightforward meantnesses and
possible experiencednesses—and then overturn this straightfor-
ward attitude into the transcendental one, thus it must study the
meaning, the experiencing, the offering-itself-as-true-being, and
15 so on, according to its essence and its possibilities. But then it
quickly turns out that these are not separate tasks (unity of all being,
unity of all cognition): Accordingly, all ontologies lie in the region
of phenomenology—but as correlates of cognition. But therein
consists the phenomenological reduction and the achievement of
20 ultimately possible justification of cognition that can be attained
in the framework of transcendental phenomenology, of justifying
achievements of all types and forms of evidence in their inseparable
unity. Phenomenology itself constructs all possible forms of genuine
justification and thereby all possible norms, normative ideas for
25 cognizing and for what is cognized, for truth and true being, for
theory as genuine theory, but thereby also for all possible valuing
and willing, individually-personally and socially; it demonstrates
that in all such “genuine” acts of the heart lie at the same time
cognitive achievements, at first “experiences,” original self-givings
30 of values, of genuine goods, and so on, and that upon these higher-

* But to this one has to say that the epistemology following after that is still naive
logic; thus, this last step has not been presented adequately here. Here we already
have pieces of an a priori logical noetics; a priori laws of a goal-oriented cognitive
doing could already be developed in naiveté (as psychological epistemology), and
this would not actually be transcendental phenomenology (an actual transcendental
logic). Thus here the higher level is in question: the meaning of this transcendental
logic and at the same time the meaning of all that is objectively cognized. There
remains a dimension of “riddles.”
 phenomenological reduction 631

level experiences again are grounded theorizings, scientific thinking.

In short, the epistemology of the human sciences belongs into the
egological framework just as the epistemology of nature and of
animalic mind. And transcendental consciousness is from the very
5 start universal consciousness, encompassing all consciousness, also
the entire intentionality of the heart and the will; all of this not
alongside one another, but in its inseparably unity, as it turns out.
The science of the Ego Cogito, transformed into the science of
all that is possible that I, the Ego, as transcendental, can construct,
10 is, thus, the eidetically all-encompassing [science].

The Alter Ego.

By encompassing all possible modifications of my Ego, I con-
currently encompass all possible natures of my Ego as well and all
my modifications, which are unities of possible experience for an
15 Ego. But I also attain all possible alter Egos—not only as inten-
tional objectivities in the possible Egos, but as alter Egos who are
rightfully cognized as analogically-co-perceived and justified; they
are “others” for me, but are an Ego for themselves, respectively; the
phenomenological reduction for them only means that I cannot take
20 their possibility into consideration, before I have transcendentally
fixated | the rightful meaning* of this possibility from the manner VIII, 504/505
of cognition via empathy.
Thereby I then attain, furthermore, the “meaning” of the “objec-
tive” world and of “objective” (intersubjective) world-science, at
25 first that of nature and that of natural science ⟨of it⟩ as nature inter-
subjectively existing-in-itself and that of an existing human world
and further the meaning of socialities, of socially constituted world-
events, of the cultural world; and hence ⟨I attain⟩, for all that exists in
rightful truth, its rightful meaning—from cognition as possible inter-
30 individual and communicative cognition, which creates meaning
and rightful meaning.† And necessarily this totality is transcenden-
tal, but phenomenological “idealism,” which does not deny physical
nature, material being, in order to enthrone in its stead mental being

* “Meaning” here is to say: the correct transcendental interpretation.

† Indeed, everyregion has its constitutive regional meaning and its correlative
transcendental meaning.
 632 supplemental texts · 26

as the true being, but instead [an idealism], which derives from clar-
ified cognition—cognition giving sense to all being and all truth
(and from the cognition that this sense-giving cognition is that on
the part of the transcendental Ego and of a possible multiplicity of
5 Egos communicating with it)—the absolutely evident insight that all
being is intentionally related back (and essentially so) to the being
of Egos. These, in turn, are related back only upon themselves, since
they are intentional for themselves and constitute themselves for
themselves, while they can constitute themselves for one another
10 only mediately—through constitutive achievements of their own
subjectivity, called things and lived-bodies—as alter Egos.

Monadology.
Accordingly, only the Egos exist absolutely in their communica-
tive relatedness-back-upon-themselves.They are in their community
15 the absolute bearers of the world, whose being is a being-for-them
and being-constituted-for-them. They are, as absolute Egos, not
part of the world, they are no substances in the sense of empirical
“realities”—indeed, that is, as members of the world, substrates of
“real” properties, which have their true being in the world. They are
20 the absolute, ⟨they are the subjectivity⟩ without whose cogitative
life, which is a cognizing constituting through and through in the
broadest sense of the term, all real substances would not exist.
But insofar as they do not only exist for themselves, but for one
another, as alter Egos, they are Egos and they can only exist in this
25 manner through a substantializing sense-giving, which they attribute
to one another reciprocally and then, in this reciprocity, attribute | VIII, 505/506
to one another themselves1—in the substantialization or realization
of animality and humanity. They have therefore a double being: an
absolute being and a appearing-for-themselves-and-for-another—
30 from an apperception they achieve by themselves—as animalic and
human subjects, animating lived-bodies in the world and belonging,
as animals and human beings, to the substantial-real world. And in
[this world] then all socialities find their place, whose absolute being,

1 That is, which they attribute to one another in general and then individually, one

by one.—Trans.
 phenomenological reduction 633

however, consists in the absolute being of every Ego in itself and

in the absolute being of every I-you-relationship, every communal
relationship issuing from an I to another or to several other I’s,
whose index is called, passively, nature; actively, however, it is the
5 active-determining effecting which emanates from one I into the
other through the medium of the positing of nature, or vice versa,
which takes in the other’s acts and hence makes itself the bearer of
functional alien spirituality.
Only phenomenological idealism gives the I and gives the abso-
10 lute communicative subjectivity (which is the absolute of humanity)
true autonomy and gives it the power and meaningful possibility of
absolute self-forming and of the forming of the world according to its
autonomous will. And only this absolute subjectivity then becomes
the theme of further investigations directed at the absolute, hence
15 of all theological and teleological investigations, to which belong all
absolute questions as to development and of the “meaning”—the
transcendental-teleological one—of all history.
Viewed absolutely, every Ego has its history, and it only exists as
subject of a history, of its history. And every communicative com-
20 munity of absolute I’s, of absolute subjects—in full concretion, to
which belongs the constitution of the world—has its “passive” and
its “active” history and only exists in this history. History is the grand
fact of absolute being; and the ultimate questions, the ultimately
metaphysical and teleological ones, are identical with those as to
25 the absolute meaning of history.
 GERMAN–ENGLISH GLOSSARY

As guiding clue the translators agreed upon (usually) one focal

translation for each German word, which in certain cases has been
varied by using other terms, where it seemed appropriate and even
necessary. The focal translation is separated from other translations
by a semicolon. The original German term has not been supplied in
footnote when deviating from the focal translation.

a priori, apriorisch a priori

aussprechen/Aussprache to utter/utterance
aussagen/Aussage to assert; to utter, to articulate/assertion;
utterance, expression, articulation,
statement
Aussagesatz declarative statement
ausschalten to suspend
sich ausweisen to authenticate itself
äußere external
äußerlich/Äußerlichkeit exterior/exteriority; outward/outwardness
ausweisen/Ausweisung to authenticate/authentication
Bedeutung signification; meaning
begründen/Begründung to ground/grounding; to
justify/justification, to reason/reasoning,
giving reasons; to found/founding
Bestand/Bestände constituent(s); element(s); item(s); content
bestimmen to determine; to guide
sich bewähren/Bewährung to verify/verification
Bewußthaben conscious having; consciousness of
something
Ding/dinglich/dingartig (physical) thing/thingly/thinglike
ego ego
Einsicht/einsichtig/einsehen evidence, insight/evident, with insight/see
(or grasp) with insight or insightfully
einstimmig/Einstimmigkeit concordant/concordance
endgültig/Endgültigkeit final(ly), teleological(ly)/finality
erleben/Erlebnis to experience/lived experience
erfahren/Erfahren to experience/act of experience,

© Springer Nature B.V. 2019

S. Luft, T. M. Naberhaus (translators), First Philosophy, Husserliana: Edmund
Husserl – Collected Works 14, https://doi.org/10.1007/978-94-024-1597-1
636 german–english glossary

experiencing; experience
Erfahrung experience
erkennen/Erkenntnis to know/knowledge; to cognize/cognition
erkennen to know, to acknowledge, to cognize; to
understand
erleben to experience
Erlebnis lived experience; experience
erschauen to behold; to grasp (mentally), to intuit
evident/Evidenz self-evident/self-evidence;
evident/evidence
Fiktum figment
fixieren/Fixierung fixate
fundieren/Fundierung to found/founding
Gedanke thought
gegenwärtigen to present
geistig intellectual; spiritual
Gegebenheit(en) what is given, given item(s); given(s);
datum/data; givenness
Gestalt form/formation/shape/structure;
configuration
gestalten to (creatively) form, realize, configure
gewahren to perceive attentively
Grund/Gründe ground(s), reason(s), cause(s)
herausstellen to highlight, to identify, to emphasize
Ich ego, (the) I
inner internal
innerlich/Innerlichkeit interior/interiority; inward/inwardness
intendieren to intend
Kenntnisnahme process of taking notice
Konsequenz/Inkonsequenz consequence/inconsequence
konsequent consistent
Leib/leiblich/Leiblichkeit lived-body, bodily, bodiliness
leisten/Leistung to achieve/achievement; to
accomplish/accomplishment
mannigfaltig manifold
meinen to mean; to intend; to opine
Meinen act of meaning, meaning-act; supposing;
opining
Meinung opinion, belief, view; meaning; “meaning”
Mensch im Großen man writ large
normieren/Normierung to prescribe norms/normative regulation
 german–english glossary 637

originär originary/original
phantasieren/Phantasie to phantasize/phantasy
psychisch psychic, mental
prinzipiell fundamental/principal/in principle/on
principled grounds/for reasons of principle
Problemgehalt subject matter
Rechenschaftsabgabe giving of account
Recht right; legitimacy; authority
rechtfertigen/Rechtfertigung to justify/justification
reell genuine; real
sachlich actual
Satz proposition; statement; sentence
Seele/seelisch psyche/psychic; soul
Selbsterfassung self-grasping
Sinn sense; meaning
sinnlich sensible; sensuous
Thema subject matter; topic; theme
überhaupt whatsoever, at all, as such; simpliciter
unbeteiligt nonparticipating
Urteil judgment
Unstimmigkeit discordancy
verknüpft connected, interconnected
vergegenwärtigen/Vergegenwärtigung to presentiate/presentiation
vermeinen to suppose; to mean
Verträglichkeit compatibility
Verwirklichung realization
vielfältig various, diverse
vollziehen to carry out; to enact
vorstellen/Vorstellung to present (to oneself); to represent (to
oneself)/presentation; representation
Vorzeichen sign
Vorzeichnung/sich vorzeichnen preliminary indication; predelineation/to
predelineate, to prefigure
Widersinn/widersinnig countersense/countersensical;
absurdity/absurd
wirklich/Wirklichkeit actual/actuality; real/reality
Wissenschaft/wissenschaftlich science/scientific
Wissenschaftslehre doctrine of science/theory of science
Wissenschaftstheorie theory of science
Ziel goal/telos
Zweck/zweck- purpose/purposive
638 german–english glossary

Zweckidee purposeful idea

Zwecksinn purposeful/teleological
meaning/teleological significance
 INDEX OF NAMES

Aristotle 3, 18, 26, 32, 37, 51, 54 f., Hume, David 105, 138 f., 145, 147,
58, 77, 189 149, 156, 159–167, 169, 173, 175–
(Saint) Augustine of Hippo 64 179, 181–187, 203, 224, 297, 397,
409 f.
Bacon, Francis 172, 222
Berkeley, George, Bishop of Cloyne James, William 170
113, 116–118, 138, 145, 152–156,
158f., 162, 178–180, 186, 429 Kant, Immanuel 20, 188, 195, 197–
Brentano, Franz 109, 170 200, 202–204, 252, 391, 393–395,
British Empiricism 130, 224 397, 399, 401, 407–411, 431–433,
435–437, 439
Cambridge Platonism 88
Columbus, Christopher 66 Leibniz Gottfried Wilhelm 74, 156,
158 f., 183, 188, 191, 197, 199–204,
Descartes, René 3, 8, 60, 63–69, 71, 390, 409, 431 f.
74–76, 78–82, 90, 93, 96, 99, 103, Lobachevsky, Nicolai 341
106, 108, 125, 135, 147f., 152, 164, Locke, John 73, 77 f., 80 f., 85–108,
183, 188–190, 195, 197, 199, 208 f., 113 f., 119, 124–128, 130–133,
224, 226, 233, 239, 284, 329, 409, 137–139, 145–159, 163, 165, 172,
413, 415, 417–419, 421–423, 425– 178, 183, 191 f., 200, 204, 343, 423,
429 428 f., 491
Dilthey, Wilhelm 440
Maimon, Salomon 440
Eudoxos 36
Euclid 36, 39, 371, 460 Neo-Kantianism 199, 431–433

Fichte, Johann Gottlieb 440 Occasionalism 194

Galilei, Galileo 438, 466 Plato/Platonism 3, 8 f., 11–19, 25, 31,

Gorgias 60f., 415, 428 33, 33–39, 44, 54, 58 f., 63 f., 71 f.,
77, 88, 90, 131 f., 134, 143, 147, 149,
Hegel, Georg Wilhelm Friedrich 188, 197, 204, 207, 209, 224, 307,
188 368, 438 f., 528
Herbart, Johann Friedrich 251, 327 Positivism 145, 167, 224
Hobbes, Thomas 90, 96, 104, 131, Protagoras 60, 428
155

© Springer Nature B.V. 2019

S. Luft, T. M. Naberhaus (translators), First Philosophy, Husserliana: Edmund
Husserl – Collected Works 14, https://doi.org/10.1007/978-94-024-1597-1
640 index of names

Riemann, Georg Friedrich Bernhard Spinoza/Spinozism 104, 183, 188,

341 194, 198
Stoics/Stoicism 18f.
Scholastics/Scholasticism 109, 150
Socrates 8–12, 16, 152 Wolff, Christian 410
Sophists/Sophism 8 f., 11 f., 33 f.,
54, 58, 60–62, 147, 152, 207, 224,
453