Cartesian Meditations
Publisher: Matinus Nyhoff
Published: 1982
Table of contents: title: EDMUND HUSSERL; title: Cartesian; title: Meditations; title: AN INTRODUCTION TO; title: PHENOMENOLOGY; title: Translated by; title: DORION CAIRNS; title: MARTINUS NIJHOFF PUBLISHERS; title: CARTESIAN MEDITATIONS; title: EDMUND HUSSERL; title: CARTESIAN MEDITATIONS; title: AN INTRODUCTION TO PHENOMENOLOGY; title: Translated by; title: DORION CAIRNS; title: Seventh impression; title: MARTINUS NIJHOFF PUBLISHERS; title: THE HAGUE/BOSTON/LONDONr; title: Distributor's '; title: for the United States and Canada; title: Kluwer Boston. Inc.; title: 190 Old Derby Street; title: Hingham, MA 02043; title: USA; title: for all other countries; title: Kluwer Academic Publishers Group; title: Distribution Center; title: P.O. Box 322; title: 3300 AH Dordrecht; title: The Netherlands; title: First published in 1960; title: Seventh impression 1982; title: ISBN 90-247-006 8-x; title: Copyright ^) I960 by Martinus Nijhoff Publishers, The Hague.; title: All rights reserved. No part of this publication may be reproduced, stored in a retrieval system,; title: or transmitted in anyform or by any means, mechanical, photocopying, recording, or otherwise,; title: without the prior written permission of the publisher,; title: Martinus Nijhoff Publishers, P.O. Box 566, 2501 CN The Hague, The Netherlands.; title: PRINTED IN THE NETHERLANDS; title: NOTE; title: This translation is based primarily on the printed text,; title: edited by Professor S. Strasser and published in the first volume; title: of Husserliana (Haag, Martinus Nijhoff, 1950). Most of Husserl's; title: emendations, as given in the Appendix to that volume, have; title: been treated as if they were part of the text. The others have; title: been translated in footnotes.; title: Secondary consideration has been given to a typescript (cited; title: as "Typescript C") on which Husserl wrote in 1933: ''Cartes.; title: Meditationen / Originaltext 1929 / E. Husserl / fiir Dorion; title: Cairns". Its use of emphasis and quotation marks conforms; title: more closely to Husserl's practice, as exemplified in works; title: published during his lifetime. In this respect the translation; title: usually follows Typescript C. Moreover, some of the variant; title: readings in this typescript are preferable and have been used; title: as the basis for the translation. Where that is the case, the; title: published text is given or translated in a foornote.; title: The published text and Typescript C have been compared; title: with the French translation by Gabrielle Peiffer and Emmanuel; title: Levinas (Paris, Armand Collin, 1931). The use of emphasis and; title: quotation marks in the French translation corresponds more; title: closely to that in Typescript C than to that in the published; title: text. Often, where the wording of the published text and that; title: of Typescript C differ, the French translation indicates that it; title: was based on a text that corresponded more closely to one or; title: the other usually to Typescript C. In such cases the French; title: translation has been quoted or cited in a foornote.; title: CONTENTS; title: INTRODUCTION; title: 1 . Descartes' Meditations as the prototype of philosophical; title: reflection 1; title: 2. The necessity of a radical new beginning of philosophy 4; title: FIRST MEDITATION. THE WAY TO THE TRANSCENDENTAL EGO; title: 3. The Cartesian overthrow and the guiding final idea; title: of an absolute grounding of science 7; title: 4. Uncovering the final sense of science by becoming; title: immersed in science qua noematic phenomenon ... 9; title: 5. Evidence and the idea of genuine science 11; title: 6. Differentiations of evidence. The philosophical demand; title: for an evidence that is apodictic and first in; title: itself 14; title: 7. The evidence for the factual existence of the world; title: not apodictic ; its inclusion in the Cartesian overthrow 17; title: 8. The ego~cogito as transcendental subjectivity . ... 18; title: 9. The range covered by apodictic evidence of the"lam" 22; title: 10. Digression: Descartes' failure to make the transcendental; title: turn 23; title: 11. The psychological and the transcendental Ego. The; title: transcendency of the world 25; title: SECOND MEDITATION. THE FIELD OF TRANSCENDENTAL EXPERIENCE; title: LAID OPEN IN RESPECT OF ITS UNIVERSAL; title: STRUCTURES; title: 12. The idea of a transcendental grounding of knowledge 27; title: 13. Necessity of at first excluding problems relating to; title: the range covered by transcendental knowledge ... 29; title: 14. The stream ofcogitationes. Cogito and cogitatum ... 31; title: 15. Natural and transcendental reflection 33; title: 16. Digression: Necessary beginning of both transcendental; title: "purely psychological" reflection with the; title: ego cogito 37; title: VII! CONTENTS; title: 17. The two-sidedness of inquiry into consciousness as; title: an investigation of correlatives. Lines of description.; title: Synthesis as the primal form belonging to consciousness; title: 39; title: 18. Identification as the fundamental form of synthesis.; title: The all-embracing synthesis of transcendental time 41; title: 19. Actuality and potentiality of intentional life . ... 44; title: 20. The peculiar nature of intentional analysis 46; title: 21. The intentional object as; title: "; title: transcendental clue" ... 50; title: 22. The idea of the universal unity comprising all; title: objects, and the task of clarifying it constitutionally 53; title: THIRD MEDITATION. CONSTITUTIONAL PROBLEMS. TRUTH; title: AND ACTUALITY; title: 23. A more pregnant concept of constitution, under the; title: titles "reason" and '"unreason" 56; title: 24. Evidence as itself-givenness and the modifications of; title: evidence 57; title: 25. Actuality and quasi-actuality 58; title: 26. Actuality as the correlate of evident varification . . 59; title: 27. Habitual and potential evidence as functioning constitutively; title: for the sense "existing object" 60; title: 28. Presumptive evidence of world-experience. World; title: as an idea correlative to a perfect experiential evidence; title: 61; title: 29. Material and formal ontological regions as indexes; title: pointing to transcendental systems of evidence ... 62; title: FOURTH MEDITATION. DEVELOPMENT OF THE CONSTITUTIONAL; title: PROBLEMS PERTAINING TO THE TRANSCENDENTAL EGO; title: HIMSELF; title: 30. The transcendental ego inseparable from the processes; title: making up his life 65; title: 31. The Ego as identical pole of the subjective processes 66; title: 32. The Ego as substrate of habitualities 66; title: 33. The full concretion of the Ego as monad and the; title: problem of his self-constitution 67; title: 34. A fundamental development of phenomenological; title: method. Transcendental analysis as eidetic 69; title: CONTENTS IX; title: 35. Excursus into eidetic internal psychology ..... 72; title: 36. The transcendental ego as the universe of possible; title: forms of subjective process. The compossibility of; title: subjective processes in coexistence or succession as; title: subject to eidetic laws 73; title: 37. lime as the universal form of all egological genesis 75; title: 38. Active and passive genesis 77; title: 39. Association as a principle of passive genesis .... 80; title: 40. Transition to the question of transcendental idealism 81; title: 41. Genuine phenomenological explication of one's own; title: "ego cogito" as transcendantal idealism 83; title: FIFTH MEDITATION. UNCOVERING OF THE SPHERE OF; title: TRANSCENDENTAL BEING AS MONADOLOGICAL INTERSUBJECTIVITY; title: 42. Exposition of the problem of experiencing someone; title: else, in rejoinder to the objection that phenomenology; title: entails solipsism 89; title: 43. The noematic-ontic mode of givenness of the Other,; title: as transcendental clue for the constitutional theory; title: of the experience of someone else 90; title: 44. Reduction of transcendental experience to the sphere; title: of ownness 92; title: 45. The transcendental ego, and self-apperception as a; title: psychophysical man reduced to what is included in; title: my ownness 99; title: 46. Ownness as the sphere of the actualities and potentialities; title: of the stream of subjective processes 100; title: 47. The intentional object also belongs to the full; title: monadic concretion of ownness. Immanent transcendence; title: and primordial world 103; title: 48. The transcendency of the Objective world as belonging; title: to a level higher than that of primordial; title: transcendency 105; title: 49. Predelineation of the course to be followed by intentional; title: explication of experiencing what is other 106; title: 50. The mediate intentionality of experiencing someone; title: else, as "appresentation" (analogical apperception) . 108; title: X CONTENTS; title: 51 . "Pairing" as an associatively constitutive component; title: of my experience of someone else 112; title: 52. Appresentation as a kind of experience with its own; title: style of verification 113; title: 53. Potentialities of the primordial sphere and their; title: constitutive function in the apperception of the; title: Other 116; title: 54. Explicating the sense of the appresentation wherein; title: I experience someone else 117; title: 55. Establishment of the community of monads. The; title: first form of Objectivity: intersubjective Nature . . 120; title: 56. Constitution of higher levels of intermonadic community; title: 128; title: 57. Clarification of the parallel between explication of; title: what is internal to the psyche and egological transcendental; title: explication 131; title: 58. Differentiation of problems in the intentional analysis; title: of higher intersubjective communities. I and my surrounding; title: world 131; title: 59. Ontological explication and its place within constitutional; title: transcendental phenomenology as a whole . 136; title: 60. Metaphysical results of our explication of experiencing; title: someone else 139; title: 61. The traditional problems of "psychological origins"; title: and their phenomenological clarification 141; title: 62. Survey of our intentional explication of experiencing; title: someone else 148; title: CONCLUSION; title: 63. The task of criticizing transcendental experience and; title: knowledge , 151; title: 64. Concluding word 152; title: INTRODUCTION <43>; title: L Descartes* Meditations as the prototype; title: of philosophical reflection.; title: I have particular reason for being glad that I may talk about; title: transcendental phenomenology in this, the most venerable abode; title: of French science. 1 France's greatest thinker, Ren6 Descartes,; title: gave transcendental phenomenology new Impulses through his; title: Meditations; their study acted quite directly on the transformation; title: of an already developing phenomenology into a new; title: kind of transcendental philosophy. Accordingly one might almost; title: call transcendental phenomenology a neo-Cartesianism, even; title: though It Is obliged and precisely by its radical development; title: of Cartesian motifs to reject nearly all the well-known doctrinal; title: content of the Cartesian philosophy.; title: That being the situation, I can already be assured of your; title: interest if I start with those motifs in the Meditationes de prima; title: philosophic that have, so I believe, an eternal significance and; title: go on to characterize the transformations, and the novel formations,; title: in which the method and problems of transcendental; title: phenomenology originate.; title: Every beginner in philosophy knows the remarkable train of; title: thoughts contained in the Meditations. Let us recall its guiding; title: idea. The aim of the Meditations is a complete reforming of; title: philosophy into a science grounded on an absolute foundation.; title: That Implies for Descartes a corresponding reformation of all; title: the sciences, because in his opinion they are only non-selfsufficient; title: members of the one all-inclusive science, and this is philosophy.; title: Only within the systematic unity of philosophy can; title: they develop Into genuine sciences. As they have developed; title: 1 Translator's note: The Mediations are an elaboration of two lectures, entitled; title: "Einl&itung in die iranszend&nta.'U Phdnomenotogie" (Introduction to Tra.oscendental; title: Phenomenology), that Husserl delivered at the Sorbonne on the twenty-third and; title: twenty-fifth of February, 1929. See Strasser's introduction, HusserUana, Vol. I,; title: p. XXIIL; title: 2 CARTESIAN MEDITATIONS; title: <44>; title: historically, on the other hand, / they lack that scientific genuineness; title: which would consist in their complete and ultimate; title: grounding on the basis of absolute insights, insights behind; title: which one cannot go back any further. Hence the need for a; title: radical rebuilding that satisfies the idea of philosophy as the; title: all-inclusive unity of the sciences, within the unity of such an; title: absolutely; title: rational grounding. With Descartes this demand; title: gives rise to a philosophy turned toward the subject himself.; title: The turn to the subject is made at two significant levels.; title: First, anyone who seriously intends to become a philosopher; title: must "once in his life" withdraw into himself and attempt,; title: within himself, to overthrow and build anew all the sciences; title: that, up to then, he has been accepting. Philosophy wisdom; title: (sagesse) is the philosophizer's quite personal affair. It must; title: arise as Ms wisdom, as his self-acquired knowledge tending; title: toward universality, a knowledge for which he can answer from; title: the beginning, and at each step, by virtue of his own absolute; title: insights. If I have decided to live with this as my aim the; title: decision that alone can start me on the course of a philosophical; title: development I have thereby chosen to begin in absolute; title: poverty, with an absolute lack of knowledge. Beginning thus,; title: obviously one of the first things I ought to do is reflect on how; title: I might find a method for going on, a method that promises to; title: lead to genuine knowing. Accordingly the Cartesian Meditations; title: are not intended to be a merely private concern of the philosopher; title: Descartes, to say nothing of their being merely an impressive; title: literary form in which to present the foundations of his; title: philosophy. Rather they draw the prototype for any beginning; title: philosopher's necessary meditations, the meditations out of; title: which alone a philosophy can grow originally.; title: 2; title: 1 Supplied in accordance with Typescript C. Cf. the French: "sur un fondement d'un; title: caractere absolu".; title: 2 Author's note : For confirmation of this interpretation see Lettre de Vauteur to the; title: translator of the Principia (Descartes, Oeuvres, Adam and Tannery edition, Vol. IX,; title: 1904, Part 2, pp. 1-20).; title: Appended later: If someone were to object that, on the contrary, science, philosophy,; title: takes its rise in the cooperative labor oi the scientific community of philosophers; title: and, at each level, acquires its perfection only therein, Descartes' answer; title: might well be: I, the solitary individual philosophizer, owe much to others; but what; title: they accept as true, what they offer me as allegedly established by their insight, is; title: for me at first only something they claim. If I am to accept it, I must justify it by a; title: perfect insight on my own part. Therein consists my autonomy mine and that of; title: every genuine scientist.; title: INTRODUCTION 3; title: When we turn to the content of the Meditations, so strange; title: to us men of today, we find a regress to / the philosophizing <45>; title: ego 1 in a second and deeper sense: the ego as subject of his pure; title: cogitationes. The meditator executes this regress by the famous; title: and very remarkable method of doubt. Aiming with radical; title: consistency at absolute knowledge, he refuses to let himself; title: accept anything as existent unless it is secured against every; title: conceivable possibility of becoming doubtful. Everything that; title: is certain, in his natural experiencing and thinking life, he therefore; title: subjects to methodical criticism with respect to the conceivability; title: of a doubt about it; and, by excluding everything; title: that leaves open any possibility of doubt, he seeks to obtain a; title: stock of things that are absolutely evident. When this method; title: is followed, the certainty of sensuous experience, the certainty; title: with which the world is given in natural living, does not withstand; title: criticism; accordingly the being of the world must remain; title: unaccepted at this initial stage. The meditator keeps only; title: himself, qua pure ego of his cogitationes, as having an absolutely; title: indubitable existence, as something that cannot be done away; title: with, something that would exist even though this world were; title: non-existent. Thus reduced, the ego canies on a kind of solipsistic; title: philosophizing. He seeks apodictically certain ways by; title: which, within his own pure inwardness, an Objective 2 outwardness; title: can be deduced. The course of the argument is well known :; title: First God's existence and veracity are deduced and then, by; title: means of them, Objective Natare, the duality of finite substances; title: in short, the Objective field of metaphysics and the positive; title: sciences, and these disciplines themselves. All the various inferences; title: proceed, as they must, according to guiding principles; title: that are immanent, or "innate", in the pure ego.; title: 1 Translator's note: Sometimes Husserl uses Ego and Ich to express different; title: senses. Since the homophony of I and eye makes the English noun I intolerable, Ich; title: has been translated as Ego (spelled with a capital) and Ego has been translated as; title: ego (spelled with a small letter).; title: 2 Translator's note: Husserl frequently uses the words Gegenstand and Qbjekt to; title: express importantly different senses. Having found no acceptable alternative to; title: translating them both as object, I differentiate by spelling this word with a small; title: letter when it represents Gegenstand and with a capital when it represents Objekt.; title: All this applies, mutatis mutandis, in the case of any word derived from Gegenstand; title: or Objekt. If the English word object, or a word derived from it, stands first in a; title: sentence, the German word is given in brackets.; title: 4 CARTESIAN MEDITATIONS; title: 2. The necessity of a radical new beginning; title: of philosophy.; title: Thus far, Descartes. We ask now: It is really worth while to; title: hunt for an eternal significance belonging to these thoughts or; title: to some clarifiable core that may be contained in them? Are; title: they still such thoughts as might infuse our times with living; title: forces ?; title: Doubt is raised at least by the fact that the positive sciences,; title: which were to experience an absolutely rational grounding by; title: these meditations, have paid so little attention to them. To be; title: sure, the positive sciences, after three centuries of brilliant development,; title: are now feeling themselves greatly hampered by obscurities; title: in their foundations, in their fundamental concepts and; title: methods. But, when they attempt to give those foundations a; title: <46> new form, they do not think / of turning back to resume Cartesian; title: meditations. On the other hand, great weight must be given; title: to the consideration that, in philosophy, the Meditations were; title: epoch-making in a quite unique sense, and precisely because of; title: their going back to the pure ego cogito. Descartes, in fact, inaugurates; title: an entirely new kind of philosophy. Changing its total; title: style, philosophy takes a radical turn: from naive Objectivism; title: to transcendental subjectivism which, with its ever new but; title: always inadequate attempts, seems to be striving toward some; title: necessary final form, wherein its true sense and that of the; title: radical transmutation itself might become disclosed. Should not; title: this continuing tendency imply an eternal significance and, for; title: us, a task imposed by history itself, a great task in which we; title: are all summoned to collaborate?; title: The splintering of present-day philosophy, with its perplexed; title: activity, sets us thinking. When we attempt to view western; title: philosophy as a unitary science, its decline since the middle of; title: the nineteenth century is unmistakable. The comparative unity; title: that it had in previous ages, in its aims, its problems and methods,; title: has been lost. When, with the beginning of modern times, religious; title: belief was becoming more and more externalized as a; title: lifeless convention, men of intellect were lifted by a new belief,; title: their great belief in an autonomous philosophy and science. The; title: whole of human culture was to be guided and illuminated by; title: INTRODUCTION 5; title: scientific insights and thus reformed, as new and autonomous.; title: But meanwhile this belief too has begun to languish. Not; title: without reason. Instead of a unitary living philosophy, we have; title: a philosophical literature growing beyond all bounds and almost; title: without coherence 1; title: . Instead of a serious discussion among; title: conflicting theories that, in their very conflict, demonstrate the; title: intimacy with which they belong together, the commonness of; title: their underlying convictions, and an unswerving belief in a true; title: philosophy, we have a pseudo-reporting and a pseudo-criticizing,; title: a mere semblance of philosophizing seriously with and for one; title: another. This hardly attests a mutual study carried on with a; title: consciousness of responsibility, in the spirit that caracterizes; title: serious / collaboration and an intention to produce Objectively; title: valid results. "Objectively [pbjektiv] valid results" the phrase,; title: after all, signifies nothing but results that have been refined by; title: mutual criticism and that now withstand every criticism. But; title: how could actual study and actual collaboration be possible,; title: where there are so many philosophers and almost equally many; title: philosophies ? To be sure, we still have philosophical congresses.; title: The philosophers meet but, unfortunately, not the philosophies.; title: The philosophies lack the unity of a mental space in which they; title: might exist for and act on one another.2 It may be that, within; title: each of the many different "schools" or "lines of thought", the; title: situation is somewhat better. Still, with the existence of these; title: in isolation, the total philosophical present is essentially as we; title: have described it.; title: In this unhappy present, is not our situation similar to the; title: one encountered by Descartes in his youth? If so, then is not; title: this a fitting time to renew his radicalness, the radicalness of the; title: beginning philosopher: to subject to a Cartesian overthrow the; title: immense philosophical literature with its medley of great traditions,; title: of comparatively serious new beginnings, of stylish; title: literary activity (which counts on "making an effect" but not; title: on being studied), and to begin with new meditationes de prima; title: philosophial Cannot the disconsolateness of our philosophical; title: position be traced back ultimately to the fact that the driving; title: 1 Later modified to read: we have an indeed literary, but not seriously scientific,; title: philosophical literature growing beyond all bounds and without coherence.; title: 2 The passage beginning "To be sure ..." marked for deletion.; title: CARTESIAN MEDITATIONS; title: forces emanating from the Meditations of Descartes have lost; title: their original vitality lost it because the spirit that characterizes; title: radicalness of philosophical self-responsibility has been lost ?; title: Must not the demand for a philosophy aiming at the ultimate; title: conceivable freedom from prejudice, shaping itself with actual; title: autonomy according to ultimate evidences it has itself produced,; title: and therefore absolutely self-responsible must not this demand,; title: instead of being excessive, be part of the fundamental; title: sense of genuine philosophy? In recent times the longing for a; title: fully alive philosophy has led to many a renaissance. Must not; title: the only fruitful renaissance be the one that reawakens the; title: impulse of the Cartesian Meditations: not to adopt their content; title: but, in not doing so, to renew with greater intensity the radicalness; title: of their spirit, the radicalness of self-responsibility, to; title: make that radicalness true for the first time by enhancing it to; title: <48 > the last degree, / to uncover thereby for the first time the genuine; title: sense of the necessary regress to the ego, and consequently to; title: overcome the hidden but already felt naivet6 of earlier philosophizing; title: ?; title: In any case, the question indicates one of the ways that has; title: led to transcendental phenomenology.; title: Along that way we now intend to walk together. In a quasi-; title: Cartesian fashion we intend, as radically beginning philosophers,; title: to carry out meditations with the utmost critical precaution and; title: a readiness for any even the most far-reaching transformation; title: of the old-Cartesian meditations. Seductive aberrations,; title: into which Descartes and later thinkers strayed, will have to be; title: clarified and avoided as we pursue our course.; title: FIRST MEDITATION; title: THE WAY TO THE TRANSCENDENTAL EGO; title: 3. The Cartesian overthrow and the guiding final idea; title: of an absolute l grounding of science; title: And so we make a new beginning, each for himself and in; title: himself, with the decision of philosophers who begin radically:; title: that at first we shall put out of action all the convictions we; title: have been accepting up to now, including all our sciences. Let; title: the idea guiding our meditations be at first the Cartesian idea; title: of a science that shall be established as radically genuine, ultimately; title: an all-embracing science.; title: But, nowjihat^^; title: iL^; title: dubitability of thatjdea jtsdf^thei; title: idea ngonebjrjof^JfilSKg. that; title: shajl^ksj^ Is it a legitimate final idea, the; title: possible aim of some possible practice? QJbrvi^usl^^; title: something jwejnust^not gresugpose, to say nothing jpt.taking; title: or perchance a whole system of norms in which the style proper; title: to genuine science is allegedly prescribed. Tha^^jwo^^; title: whereas, logic; title: gt the sciences overthrown in overthrowing,; title: Descart^ himself presupposed ,.; title: science. As a fateful / prejudicejthfe^j^; title: ^determines _; title: the ..M^UMa; title: Obviously it was, for Descartes, a truism from the; title: start that the all-embracing science must have the form of a; title: deductive system, in which the whole structure rests, ordine; title: geometrico, on an axiomatic foundation that grounds the deduction; title: absolutely. For him a role similar to that of geometrical; title: axioms in geometry is played in the all-embracing science; title: 1 Supplied in accordance with Typescript C and the French translation.; title: 8 CARTESIAN MEDITATIONS; title: by the axiom of the ego's absolute certainty of himself, along; title: with the axiomatic principles innate in the ego only this; title: axiomatic foundation lies even deeper than that of geometry; title: and is called on to participate in the ultimate grounding even of; title: geometrical knowledge.1; title: None of that shall determine our thinking. As beginning philosophers; title: we do not as yet accept any normative ideal of science;; title: and only so far as we produce one newly for ourselves can we; title: ever have such an ideal.; title: But this does not imply that we renounce the general aim of; title: grounding science absolutely. That aim shall indeed continually; title: motivate the course of our meditations, as it motivated the; title: course of the Cartesian meditations ; and gradually, in our meditations,; title: it shall become determined concretely. Only ^; title: be careful about howjjire^; title: pp,Qse,,evien i its possibility.
label: 2E^P^^ notmijBreii; title: How thenlire we to find the legitimate manner in which to make; title: it our aim ? How are we to make our aim perfectly assured, and; title: thus assured as a practical possibility? How are we then to; title: differentiate the possibility, into which at first we have a general; title: insight, and thereby mark out the determinate methodical; title: course of a genuine philosophy, a radical philosophy that begins; title: with what is intrinsically first ?; title: Naturally we get the general idea of science from the sciences; title: that are factually given. If they have become for us, in our radical; title: critical attitude, merely alleged sciences, then, according to; title: what has already been said, their general final idea has become,; title: in a like sense, a mere supposition. Thus we do not yet know; title: whether that idea is at all capable of becoming actualized. 2; title: Nevertheless we do have it in this form, and in a state of indeterminate; title: fluid generality; accordingly we have also the idea of; title: philosophy: as an idea about which we do not know whether or; title: how it can be actualized. 3 WfiJakJth&^; title: 1 The passage beginning "Obviously it was . . ." marked for deletion.; title: a This sentence marked for deletion.; title: Reading, with Typescript C, "al$ unbekannt ob und wie zu verwirklichende"; title: instead of "als finer unbekannt ob und wie zu verwirklickenden" . Thus the published; title: text (unlike either Typescript C or the French translation) relates the phrase to; title: Philosophy rather than to idea.; title: FIRST MEDITATION; title: tejj.tatiyely, by which we tentatively allow ourselves to be guided; title: in pur meditations. We^cons^^; title: taenj^ons^ ho^v^tjnight .....be; title: To be sure, we get into what; title: are, at first, rather strange circumstantialities but how can /; title: they be avoided, if our radicalness is not to remain an empty <50>; title: gesture but is to become an actual deed ? Let us go on then with; title: patience.; title: 4. Uncovering the final sense of science; title: by becoming immersed in science qua noematic phenomenon.; title: Obviously one of the first things we must do now is make; title: distinct the guiding idea that, at the beginning, floats before us; title: as a vague generality. !2iJSnu^^; title: ^; title: i- e- the Objectively documented; title: theoretical structures (propositions, theories) that are in fact; title: generally accepted as sciences. The sense of our whole meditation; title: implies that sciences, as these facts of Objective culture, and; title: sciences "in the true and genuine sense" need not be identical; title: and that the former, over and above being cultural facts, involve; title: a claim, which ought to be established as one they already; title: satisfy. Science as an idea as the idea, genuine science ''lies",; title: still undisclosed, precisely in this claim.; title: How can this idea be uncovered and apprehended? Even; title: though we must not take any position with respect to the validity; title: of the de facto sciences (the ones "claiming" validity); title: i.e. with respect to the genuineness of their theories and, correlatively,; title: the competence of their methods of theorizing; title: j^^ from.; title: c; title: 'immersing ourselves^; title: 1; title: injthg; title: ^ i* we(fo; title: if_ we immerse ourseh^^; title: tention of scientific endea^^; title: first the dijferentiat^; title: 1 Reading, with Typescript C, "Tun wir so", instead of "Treten wir so". Cf. the; title: French; *'St, agiss&nt de la sorte".; title: 10 CARTESIAN MEDITATIONS; title: Here belongs, first of all, an initial clarification of "judicative"; title: doing and the "judgment" itself, along with the discrimination; title: of immediate and mediate judgments: mediate judgments have; title: such a sense-relatedness to other judgments that judicatively; title: believing them "presupposes" believing these others in the; title: manner characteristic of a believing on account of something; title: believed already. Also clarification of the striving for grounded; title: judgments, clarification of the grounding doing, in which the; title: "correctness", the "truth"} of the judgment should be shown; title: <5i> or, in case of a failure, the / incorrectness, the falsity, of the; title: judgment. Where mediate judgments are concerned, this showing; title: is itself mediate; it rests on the showing that pertains to the; title: immediate judgments involved in the judgment-sense and, as; title: concrete, includes their grounding too. To a grounding already; title: executed, or to the truth shown therein, one can "return" at; title: will. By virtue of this freedom to reactualize such a truth, with; title: awareness of it as one and the same, it is an abiding acquisition; title: or possession and, as such, is called a cognition.; title: If we go further in this manner (here, naturally, we are only; title: indicating the procedure), then, in explicating more precisely; title: the sense of a grounding or that of a cognition, we come forthwith; title: to the idea of evidence. In a genuine grounding, judgments show; title: themselves as "correct", as "agreeing"; that is to say, the; title: grounding is an agreement of the judgment with the judged state; title: of affairs [Urteilsverhalt] (the affair or affair-complex [Sackverhalf\); title: "itself". More precisely stated: Judging is meaning; title: and, as a rule, merely supposing that such and such exists and; title: has such and such determinations ; the judgment (what is judged); title: is then a merely supposed affair or complex of affairs : an affair,; title: or state-of-affairs, as what is meant. But, contrasted with that,; title: there is sometimes a pre-eminent judicative meaning [Meineri\,; title: a judicative having of such and such itself. This having is called; title: evidence. In it the affair, the complex (or state) of affairs, instead; title: of being merely meant "from afar", is present as the affair; title: "itself", the affair-complex or state-of-affairs "itself"] the judger; title: accordingly possesses it itself. A merely supposing judging becomes; title: adjusted to the affairs, the affair-complexes, themselves; title: by conscious conversion into the corresponding evidence. This; title: conversion is inherently characterized as the fulfilling of what; title: FIRST MEDITATION 1 1; title: was merely meant, a synthesis in which what was meant coincides; title: and agrees with what is itself given ; it is an evident possessing; title: of the correctness of what previously was meant at a; title: distance from affairs.; title: When we proceed thus, fundamental components of the final; title: idea governing all scientific doing come immediately to the fore.; title: For example, the scientist intends, not merely to judge, but to; title: ground his judgments. Stated more precisely: He intends to let; title: no judgment be accepted by himself or others as "scientific; title: knowledge", unless he has grounded it perfectly and can therefore; title: justify it completely at any time by a freely actualizable return; title: to his repeatable act of grounding. De facto that may never go; title: beyond being a mere claim; at all events, the claim involves an; title: ideal goal. /; title: Yet there is one more thing that should be brought out, to <52>; title: supplement what we have said. We must distinguish the; title: judgment in the broadest sense (something meant as being) and; title: evidence in the broadest sense from pre-predicative judgment; title: and from pre-predicative evidence respectively. Predicative includes; title: pre-predicative evidence. That which is meant or,; title: perchance, evidently viewed receives predicative expression;; title: and science always intends to judge expressly and keep the; title: judgment 01 the truth fixed, as an express judgment or as an; title: express truth. But the expression as such has its own comparatively; title: good or bad way of fitting what is meant or itself given ;; title: and therefore it has its own evidence or non-evidence, which also; title: goes into the predicating. Consequently evidence of the expression; title: is also a determining part of the idea of scientific truth,; title: as predicative complexes that are, or can be, grounded absolutely.; title: 5. Evidence and the idea of genuine science.; title: As we go on meditating in this manner and along this line, we; title: beginning philosophers recognize that the Cartesian idea of a; title: science (ultimately an all-embracing science) grounded on an; title: absolute foundation, and absolutely justified, is none other than; title: the idea that constantly furnishes guidance in all sciences and; title: in their striving toward universality whatever may be the; title: situation with respect to a de facto actualization of that idea.; title: 12 CARTESIAN MEDITATIONS; title: Evidence is, in an extremely broad sense, an "experiencing" of; title: something that is, and is thus ; it is precisely a mental seeing of; title: something itself. Conflict with what evidence shows, with what; title: "experience" shows, yields the negative of evidence (or negative; title: evidence) put in the form of a judgment: positive evidence; title: of the affair's non-being. In other words, negative evidence has; title: as its content evident falsity. Evidence, which in fact includes; title: all experiencing in the usual and narrower sense, can be more or; title: less perfect. Perfect evidence and its correlate, pure and genuine; title: truth, are given as ideas lodged in the striving for knowledge, for; title: fulfilment of one's meaning intention. By immersing ourselves; title: in such a striving, we can extract those ideas from it. Truth and; title: falsity, criticism and critical comparison with evident data,; title: are an everyday theme, playing their incessant part even in prescientific; title: life. For this everyday life, with its changing and relative; title: purposes, relative evidences 1 and truths suffice. But science; title: <53>; title: / looks for truths that are valid, and remain so, once for all and; title: for everyone] accordingly it seeks verifications of a new kind,; title: verifications carried through to the end. Though de facto, as; title: science itself must ultimately see, it does not attain actualization; title: of a system of absolute truths, but rather is obliged to modify; title: its "truths" again and again, it nevertheless follows the idea of; title: absolute or scientifically genuine truth; and accordingly it reconciles; title: itself to an infinite horizon of approximations, tending; title: toward that idea. By them, science believes, it can surpass in infinitum; title: not only everyday knowing but also itself; likewise; title: however by its aim at systematic universality of knowledge,; title: whether that aim concern a particular closed scientific province; title: or a presupposed all-embracing unity of whatever exists as it; title: does if a "philosophy; title: 1 '; title: is possible and in question. According to; title: intention, therefore, the idea of science and philosophy involves; title: an order of cognition, proceeding from intrinsically earlier to intrinsically; title: later cognitions] ultimately, then, a beginning and a; title: line of advance that are not to be chosen arbitrarily but have; title: their basis "in the nature of things themselves1; title: '.; title: Thus, by immersing ourselves meditatively in the general in-; title: 1 Author's marginal note: They are relative, inasmuch as the sense of the everyday; title: judgment, made at a particular time, relates that judgment to the judger's circumstances; title: on that occasion.; title: FIRST MEDITATION 13; title: tentions of scientific endeavor, we discover fundamental parts; title: of the final idea, genuine science, which, though vague at first,; title: governs that striving. Meanwhile we have made no advance; title: judgment in favor of the possibility of those components or in; title: favor of a supposedly unquestionable scientific ideal.; title: We must not say at this point : "Why bother with such investigations; title: and ascertainments? They obviously belong to the; title: general theory of science, to logic, which must of course be; title: applied both now and later." On the contrary, we must guard; title: ourselves against just this matter-of-course opinion. Let us; title: emphasize what we said against Descartes: Like every other; title: already-given science, logic is deprived of acceptance by the; title: universal overthrow. Everything that makes a philosophical; title: beginning possible we must first acquire by ourselves. 1 Whether,; title: later on, a genuine science similar to traditional logic will accrue; title: to us is an eventuality about which we can at present know; title: nothing.; title: By this / preliminary work, here roughly indicated rather than <54>; title: done explicitly, we have gained a measure of clarity sufficient; title: to let us fix, for our whole further procedure, a first methodological; title: principle. It is plain that I, as someone beginning philosophically,; title: since I am striving toward the presumptive end,; title: genuine science, must neither make nor go on accepting any; title: judgment as scientific that I have not derived from evidence, from; title: "experiences" in which the affairs and affair-complexes in; title: question are present to me as "they themselves". Indeed, even; title: then I must at all times reflect on the pertinent evidence ; I must; title: examine its "range" and make evident to myself how far that; title: evidence, how far its "perfection", the actual giving of the affairs; title: themselves, extends. Where this is still wanting, I must not claim; title: any final validity, but must account my judgment as, at best, a; title: possible intermediate stage on the way to final validity.; title: Because the sciences aim at predications that express completely; title: and with evident fitness what is beheld pre-predicatively,; title: it is obvious that I must be careful also about this aspect; title: of scientific evidence. Owing to the instability and ambiguity; title: 1 Reading with Typescript C and the French translation. The published text may; title: be rendered: "All that has been developed as beginnings of philosophy we must first; title: acquire by ourselves."; title: 14 CARTESIAN MEDITATIONS; title: of common language and its much too great complacency about; title: completeness of expression, we require, even where we use its; title: means of expression, a new legitimation of significations by; title: orienting them according to accrued insights, and a fixing of; title: words as expressing the significations thus legitimated. That; title: too we account as part of our normative principle of evidence,; title: which we shall apply consistently from now on.; title: But how would this principle, or all our meditation up to now,; title: help us, if it gave us no hold for making an actual beginning,; title: that is, for starting to actualize the idea of genuine science ? Since; title: the form belonging to a systematic order of cognitions genuine; title: cognitions is part of this idea, there emerges, as the question; title: of the beginning, the inquiry for those cognitions that are first; title: in themselves and can support the whole storied edifice of universal; title: knowledge. Consequently, if our presumptive aim is to; title: be capable of becoming a practically possible one, we meditators,; title: while completely destitute of all scientific knowledge, must have; title: <55> access to evidences that already / bear the stamp of fitness for; title: such a function, in that they are recognizable as preceding all; title: other imaginable evidences. 1 Moreover, in respect of this evidence; title: of preceding, they must have a certain perfection, they; title: must carry with them an absolute certainty, if advancing from; title: them and constructing on their basis a science governed by the; title: idea of a definitive system of knowledge considering the infinity; title: presumed to be part of this idea is to be capable of; title: having any sense.; title: 6. Differentiations of evidence. The philosophical demand for an; title: evidence that is apodictic and first in itself.; title: But here, at this decisive point in the process of beginning,; title: we must penetrate deeper with our meditations. The phrase; title: absolute certainty and the equivalent phrase absolute indubitability; title: need clarifying. They call our attention to the fact that,; title: on more precise explication, the ideally demanded perfection of; title: evidence becomes differentiated. At the present introductory stage; title: of philosophical meditation we have the boundless infinity of; title: prescientific experiences, evidences: more or less perfect. With; title: 1 Author's marginal note: As founding evidences! And absolutely certain.; title: FIRST MEDITATION 15; title: reference to them imperfection, as a rule, signifies incompleteness,; title: a one-sidedness and at the same time a relative obscurity and; title: indistinctness that qualify the givenness of the affairs themselves; title: or the affair-complexes themselves: i.e., an infectedness of the; title: experience" with unfulfilled components, with expectant and; title: attendant meanings.1; title: Perfecting then takes place as a synthetic; title: course of further harmonious experiences in which these attendant; title: meanings become fulfilled in actual experience. The; title: corresponding idea of perfection would be that of "adequate; title: evidence" and the question whether adequate evidence does; title: not necessarily lie at infinity may be left open. 2; title: Though this idea continuously guides the scientist's intent,; title: a different perfection of evidence has for him (as we see by the; title: aforesaid process of "immersing ourselves" in his intent) a; title: higher dignity. This perfection is "apodicticity"', and it can occur; title: even in evidences that are inadequate. It is absolute indubitability; title: in a quite definite and peculiar sense, the absolute indubiability; title: that the scientist demands of all "principles"', and its; title: superior value is evinced in his endeavor, / where groundings < 56 >; title: already evident in and by themselves are concerned, to ground; title: them further and at a higher level by going back to principles,; title: and thereby to obtain for them the highest dignity, that of; title: apodicticity. The fundamental nature of apodicticity can be; title: characterized in the following manner:; title: Any evidence is a grasping of something itself that is, or is; title: thus, a grasping in the mode "it itself", with full certainty of its; title: being, a certainty that accordingly excludes every doubt. But; title: it does not follow that full certainty excludes the conceivability; title: that what is evident could subsequently become doubtful, or the; title: conceivability that being could prove to be illusion indeed,; title: sensuous experience furnishes us with cases where that happens.; title: Moreover, this open possibility of becoming doubtful, or of nonbeing,; title: in spite of evidence, can always be recognized in advance; title: by critical reflection on what the evidence in question does. An; title: tiiJ^^ ^ rathhiesrM ,,,,it; title: discloses itself, to a critical reflection, as having the sijgnal ge-; title: 1 Author's marginal note on this sentence: But that must be shown.; title: 2 This sentence marked as unsatisfactory.; title: 16 CARTESIAN MEDITATIONS; title: _^^; title: emP!X: Furthermore the; title: evidence of that critical reflection likewise has the dignity of; title: being apodictic, as does therefore the evidence of the unimaginableness; title: of what is presented with <apodicticaily > evident; title: certainty. And the same is true of every critical reflection at a; title: higher level. 1; title: We remember now the Cartesian principle for building genuine; title: science : the principle of absolute indubitability, by which every; title: imaginable doubt (even though it were in fact groundless) was; title: to be excluded. If, by our meditations, we have acquired that; title: principle in a clarified form, there arises the question whether; title: and how it might help us make an actual beginning. In accordance; title: with what has already been said, we now formulate,; title: as an initial definite question of beginning philosophy, the; title: question whether it is possible for us to bring out evidences that,; title: on the one hand, carry with them - as we now must say: apodictically; title: the insight that, as ''first in themselves", they; title: precede aH other imaginable evidences and, on the other hand,; title: can be seen to be themselves apodictic. If they should turn out; title: to be inadequate, they would have to possess at least a recognizable; title: apodictic content, they would have to give us some; title: being that is firmly secured "once for all'; title: 1; title: , or absolutely, by; title: <57> virtue of their apodicticity. How, / and even whether, it would be; title: possible to go on from there and build an apodictically secured; title: philosophy must, of course, remain for later consideration. 2; title: 1 Strasser reports that the passage rendered by the sentences beginning with "An; title: apodictic evidence ..." includes emendations made by Fink. The earlier wording; title: given by Strasser may be rendered as follows: "An apodictic evidence, however, has; title: the signal peculiarity that the certainty of the being of what is beheld in it discloses; title: itself, to a critical reflection, as an absolute unimaginableness (inconceivability) of; title: the seen object's non-being and therefore of that object's being dubitable. [Blank; title: space for a word] the evidence of that critical reflection likewise has this dignity of; title: being apodictic. And the same is true at every level of critical reflection and also; title: with respect to always possible apodictic reflections." (Translator's note: The; title: thought underlying the phrase, "with respect to always possible apodictic reflections",; title: may be that one can see apodictically that apodictic reflective insight into; title: the apodicticity of any apodictic reflective evidence is always possible.); title: 2 Author's marginal note: From here Fink, (Translator's note: Strasser comments:; title: "Yet 6 already shows numerous improvements by Eugen Fink's hand." The improvements; title: to which Strasser refers were made before the French translation (1931).; title: HusserPs marginal note probably refers to suggestions for revision submitted by; title: Fink in 1932. See Strasser's introduction to Husserliana, Vol. 1, p. XXVIIL; title: FIRST MEDITATION 17; title: 7. The evidence for the factual existence of the world not apodietic;; title: its inclusion in the Cartesian overthrow,; title: The question of evidences that are first in themselves can; title: apparently be answered without any trouble. Does not the; title: existence of the world present itself forthwith as such an evidence ?; title: The life of everyday action relates to the world. All the sciences; title: relate to it: the sciences of matters of fact relate to it immediately;; title: the apriori sciences, mediately, as instruments of scientific; title: method. More than anything else the being of the world is; title: obvious. It is so very obvious that no one would think of asserting; title: it expressly in a proposition. After all, we have our; title: continuous experience in which this world incessantly stands; title: before our eyes, as existing without question. But, however; title: much this evidence is prior in itself to all the < other > evidences; title: of life (as turned toward the world) and to all the evidences of; title: all the world sciences (since it is the basis that continually; title: supports them), we soon become doubtful about the extent to; title: which, in this capacity, it can lay claim to being apodictic. And,; title: if we follow up this doubt, it becomes manifest that our experiential; title: evidence of the world lacks also the superiority of; title: being the absolutely primary evidence. Concerning the first; title: point, we note that the universal sensuous experience in whose; title: evidence the world is continuously given to us beforehand is; title: obviously not to be taken forthwith as an apodictic evidence,; title: which, as such, would absolutely exclude both the possibility of; title: eventual doubt whether the world is actual and the possibility; title: of its non-being. Not only can a particular experienced thing; title: suffer devaluation as an illusion of the senses; the whole unltarily; title: surveyable nexus, experienced throughout a period of; title: time, can prove to be an illusion, a coherent dream. We need not; title: take the indicating of these possible and sometimes actual reversals; title: of evidence as a sufficient criticism of the evidence in; title: question and see in it a full proof that, in spite of the continual; title: experiencedness of the world, a non-being of the world is conceivable.; title: We shall retain only this much: that the evidence of; title: world-experience would, at all events, need to be criticized with; title: regard to its validity and range, before it could be used for the; title: purposes of a radical grounding of science, and that therefore; title: 18 CARTESIAN MEDITATIONS; title: <58> we / must not take that evidence to be, without question, immediately; title: apodictic. It follows that denying acceptance to all; title: the sciences given us beforehand, treating them as, for us, inadmissible; title: prejudices 1; title: , is not enough. Their universal basis, the; title: experienced world, must also be deprived of its naive acceptance.; title: The being of the world, by reason of the evidence of natural; title: experience, must no longer be for us an obvious matter of fact ;; title: it too must be for us, henceforth, only an acceptance-phenomenon.; title: If we maintain this attitude, is any being whatever left us as; title: a basis for judgments, let alone for evidences on which we could; title: establish an all-embracing philosophy and, furthermore, do so; title: apodictically ? Is not "the world* ' the name for the universe of; title: whatever exists? If so, how can we avoid starting in extenso, and; title: as our first task, that criticism of world-experience which, a; title: moment ago, we merely indicated? Then, if criticism were to; title: yield the result considered likely in advance, would not our; title: whole philosophical aim 2 be frustrated ? But what if the world; title: were, in the end, not at all the absolutely first basis for judgments; title: and a being that is intrinsically prior to the world were the; title: already presupposed basis for the existence of the world ?; title: 8. The ego cogito as transcendental subjectivity.; title: At this point, following Descartes, we make the great reversal; title: that, if made in the right manner, leads to transcendental subjectivity:; title: the turn to the ego cogito as the ultimate and apodictil; title: cally certain basis for judgments, the basis on which any radicaphilosophy; title: must be grounded.3; title: Let us consider. As radically meditating philosophers, we now; title: have neither a science that we accept nor a world that exists for; title: us. Instead of simply existing for us that is, being accepted; title: naturally by us in our experiential believing in its existence; title: the world is for us only something that claims being. Moreover,; title: 1 Supplied in accordance with Typescript C and the French translation.; title: 2 Reading, with Typescript C, "Absehen" instead of "Ergebnis" (result). Cf. the; title: French translation: "entreprise".; title: 8 Author's marginal note: It is necessary to say that the reduction has apodictic; title: significance, since it shows apodictically that the being of the transcendental Ego is; title: antecedent to the being of the world.; title: FIRST MEDITATION 19; title: that affects the intramundane existence of all other Egos, 1 so; title: that rightly we should no longer speak communicatively, in the; title: plural. Other men than I, and brute animals, are data of experience; title: for me only by virtue of my sensuous experience of their; title: bodily organisms ; and, since the validity of this experience too; title: is called in question, I must not use it. Along with other Egos, /; title: naturally, I lose all the formations pertaining to sociality and <59>; title: culture. In short, not just corporeal Nature but the whole; title: concrete surrounding life-world is for me, from now on, only a; title: phenomenon of being, instead of something that is.; title: But, no matter what the status of this phenomenon's claim; title: to actuality and no matter whether, at some future time, I decide; title: critically that the world exists or that it is an illusion, still; title: this phenomenon itself, as mine, is not nothing but is precisely; title: what makes such critical decisions at all possible and accordingly; title: makes possible whatever has for me sense and validity as "true' 1; title: being definitively decided or definitively decideable being.; title: And besides : If I abstained as I was free to do and as I did; title: and still abstain from every believing involved in or founded on; title: sensuous experiencing,2 so that the being of the experienced; title: world remains unaccepted by me, still this abstaining is what it; title: is; and it exists, together with the whole stream of my experiencing; title: life. Moreover, this life is continually there for me. Continually,; title: in respect of a field of the present, it is given to; title: consciousness perceptually, with the most originary originality,; title: as it itself; memorially, now these and now those pasts thereof; title: are "again" given to consciousness, and that implies: as the; title: "pasts themselves". Reflecting, I can at any time look at this; title: original living and note particulars ; I can grasp what is present; title: as present, what is past as past, each as itself. I do so now, as the; title: Ego who philosophizes and exercises the aforesaid abstention.; title: Meanwhile the world experienced in this reflectively grasped; title: life goes on being for me (in a certain manner) "experienced" as; title: before, and with just the content it has at any particular time.; title: It goes on appearing, as it appeared before ; the only difference; title: is that I, as reflecting philosophically, no longer keep in effect; title: 1 Author's marginal note: Likewise the intramundane existence of my own Ego; title: as human!; title: 2 Reading with Typescript C. According to the published text and the French; title: translation: "every experiential believing".; title: 20 CARTESIAN MEDITATIONS; title: (no longer accept) the natural believing in existence involved; title: in experiencing the world 1 though that believing too is still; title: there and grasped by my noticing regard.; title: 2 The same is true of; title: all the processes of meaning that, in addition to the worldexperiencing; title: 3 ones, belong to my lifestream : the non-intuitive; title: processes of meaning objects, the judgings, valuings, and decidings,; title: the processess of setting ends and willing means, and; title: all the rest, in particular the position-takings necessarily involved; title: in them all when I am in the natural and non-reflective attitude; title: since precisely these position-takings always presuppose the; title: <60> world, i.e., involve believing in its existence. Here too / the philosophically; title: reflective Ego's absention from position-takings,; title: his depriving them of acceptance, does not signify their disappearance; title: from his field of experience. The concrete subjective; title: processes, let us repeat, are indeed the things to which his; title: attentive regard is directed: but the attentive Ego, qua philosophizing; title: 4 Ego, practices abstention with respect to what he; title: intuits. Likewise everything meant in such accepting or positing; title: processes of consciousness (the meant judgment, theory, value,; title: end, or whatever it is) is still retained completely but with; title: the acceptance-modification, "mere phenomenon".; title: This- universal depriving of acceptance, this "inhibiting" or; title: "putting out of play" of all positions taken toward the alreadygiven; title: Objective world and, in the first place, all existential; title: positions (those concerning being, illusion, possible being, being; title: likely, probable, etc.), or, as it is also called, this "phenomenological; title: epochd" and "parenthesizing" of the Objective world; title: therefore does not leave us confronting nothing. On the contrary; title: we gain possession of something by it ; and what we (or, to; title: speak more precisely, what I, the one who is meditating) acquire; title: by it is my pure living, with all the pure subjective processes; title: making this up, and everything meant in them, purely as meant; title: in them: the universe of "phenomena" in the (particular and; title: 1 The phrase "the world" supplied in accordance with Typescript C.; title: 2 Author's marginal note: Background, habitual accepting, etc.. do not seem to; title: be taken into consideration.; title: 3 Reading with Typescript C. According to the published text and the French; title: translation, simply "experiencing".; title: 4 Reading, with Typescript C, "philosophierendes" instead of "philosophisches"; title: (philosophical).; title: FIRST MEDITATION 2!; title: also the wider) 1 phenomenological sense. The epoche can also; title: be said to be the radical and universal method by which I apprehend; title: myself purely: as Ego, and with my own pure conscious; title: life, in and by which the entire Objective world exists for me; title: and is precisely as it is for me. Anything belonging to the world,; title: any spatlotemporal being, exists for me that is to say, is; title: accepted by me in that I experience it, perceive it, remember; title: it, think of It somehow, judge about it, value it, desire it, or the; title: like. Descartes, as we know, Indicated all that by the name; title: cogito. The world Is for me absolutely nothing else but the world; title: existing for and accepted by me in such a conscious cogito. It; title: gets its whole sense, universal and specific, and its acceptance; title: as existing, exclusively from such cogitationes.; title: 2 In these my; title: whole world-life goes on, including my scientifically inquiring; title: and grounding life. By my living, by my experiencing, thinking,; title: valuing, and acting, I can enter no world other than the one; title: that gets its sense and acceptance or status [Sinn und Geltung]; title: in and from me, myself. If I put myself above all this life and /; title: refrain from doing any believing that takes "the" world <6i>; title: straightforwardly as existing if I direct my regard exclusively; title: to this life itself, as consciousness of "the" world I thereby; title: acquire myself as the pure 3; title: ego, with the pure stream of my; title: cogitationes.; title: Thus the being of the pure ego and his cogitationes, as a being; title: that is prior in itself, is antecedent to the natural being of the; title: world the world of which I always speak, the one of which I; title: can speak. Natural being is a realm whose existential status; title: [Seinsgeltung] is secondary; it continually presupposes the; title: realm of transcendental being. The fundamental phenomenological; title: method of transcendental epochs, because it leads; title: back to this realm, is called transcendental-phenomenological; title: reduction.4; title: 1 Supplied in accordance with Typescript C and the French translation.; title: 2 Author's marginal note : But if something becomes for me an illusion.; title: 8 Author's marginal note : Pure in the transcendental sense. This purity I shall; title: call transcendental purity.; title: 4 Author's marginal note : There seems to be lacking the apodicticitv of the precedence; title: belonging to transcendental subjectivity.; title: 22 CARTESIAN MEDITATIONS; title: 9. The range covered by apodictic evidence of the "I am".; title: The next question is whether this reduction makes possible an; title: apodictic evidence of the being of transcendental subjectivity.; title: Only if my experiencing of my transcendental self is apodictic; title: can it serve as ground and basis for apodictic judgments; only; title: then is there accordingly the prospect of a philosophy, a systematic; title: structure made up of apodictic cognitions, starting with the; title: intrinsically first field of experience and judgment. That ego sum; title: or sum cogitans must be pronounced apodictic, and that accordingly; title: we get a first apodictically existing basis to stand on,; title: was already seen by Descartes. As we all know, he emphasizes; title: the indubitability of that proposition and stresses the fact that; title: "I doubt" would itself presuppose "I am". For Descartes too; title: it is a matter of that Ego who grasps himself after he has deprived; title: the experienced world of acceptance, because it might; title: be doubtful. After our differentiations, it is clear that the sense; title: of the indubitability with which the ego becomes given by; title: transcendental reduction actually conforms to the concept of; title: apodicticity we explicated earlier. To be sure, the problem of; title: apodicticity and consequently the problem of the primary; title: basis on which to ground a philosophy is not thereby removed.; title: In fact, doubt arises immediately. For example: Does not; title: transcendental subjectivity at any given moment include its; title: past as an inseparable part, which is accessible only by way of; title: <62> memory? But can / apodictic evidence be claimed for memory?; title: Assuredly it would be wrong to deny the apodicticity of "I am",; title: on the ground that the evidence of memory is not apodictic;; title: such a denial is possible only if one confines oneself to arguing; title: about that apodicticity that is to say, if one shuts one's eyes; title: to it. Nevertheless, in view of such questions, the problem of the; title: range covered by our apodictic evidence becomes urgent.; title: We remember in this connexion an earlier remark: that adequacy; title: and apodicticity of evidence need not go hand in hand. Perhaps; title: this remark was made precisely with the case of transcendental; title: self-experience in mind. In such experience the ego is accessible; title: to himself originaliter. But at any particular time this experience; title: offers only a core that is experienced "with strict adequacy",; title: namely the ego's living present (which the grammatical sense of; title: FIRST MEDITATION 23; title: the sentence, ego cogito, expresses) ; while, beyond that, only an; title: indeterminately general presumptive horizon extends, comprising; title: what is strictly non-experienced but necessarily alsomeant.; title: To it belongs not only the ego's past, most of which is; title: completely obscure, but also his transcendental abilities and his; title: habitual peculiarities at the time. External perception too; title: (though not apodictic) is an experiencing of something itself, the; title: physical thing itself: "it itself is there". But, in being there itself,; title: the physical thing has for the experiencer an open, infinite, indeterminately; title: general horizon, comprising what is itself not strictly; title: perceived a horizon (this is implicit as a presumption) that; title: can be opened up by possible experiences. Something similar is; title: true about the apodictic certainty characterizing transcendental; title: experience of my transcendental I-am, with the indeterminate; title: generality of the latter as having an open horizon. Accordingly; title: the actual being of the intrinsically first field of knowledge is; title: indeed assured absolutely, though not as yet what determines; title: its being more particularly and is still not itself given, but only; title: presumed, during the living evidence of the I-am. This presumption; title: implicit in the apodictic evidence is subject therefore; title: to criticism, regarding the possibilities of its fulfilment and their; title: range (which may be apodictically determinable). How far can; title: the transcendental ego be deceived about himself? And how far; title: do those components extend that are absolutely indubitable,; title: in spite of such possible deception ?; title: When making certain of the transcendental ego, we are; title: standing at / an altogether dangerous point, even if at first we <63>; title: leave out of consideration the difficult question of apodicticity.; title: 10. Digression: Descartes' failure to make; title: the transcendental turn.; title: It seems so easy, following Descartes, to lay hold of the pure; title: Ego and his cogitationes. And yet it is as though we were on the; title: brink of a precipice, where advancing calmly and surely is a; title: matter of philosophical life and death. Descartes had the serious; title: will to free himself radically from prejudice. But we know from; title: recent inquiries, in particular the fine and profound researches; title: 24 CARTESIAN MEDITATIONS; title: of Mr. Gilson and Mr. Koyr^, 1 how much scholasticism lies; title: hidden, as unclarified prejudice, in Descartes' Meditations. Not; title: only that. In the first place we must stay clear of the previously; title: mentioned prejudice, arising from admiration of mathematical; title: natural science and, as an old heritage, exercising a determining; title: influence even on us: the prejudice that, under the name ego; title: cogito, one is dealing with an apodictic "axiom", which, in conjunction; title: with other axioms and, perhaps, inductively grounded; title: hypotheses, is to serve as the foundation for a deductively; title: '; title: 'explanatory; title: "; title: world-science, a "nomological" science, a science; title: ordine geometrico, similar indeed to mathematical natural science.; title: In this connexion, furthermore, it must by no means be accepted; title: as a matter of course that, with our apodictic pure ego, we have; title: rescued a little tag-end of the world, as the sole unquestionable; title: part of it for the philosophizing Ego, and that now the problem; title: is to infer the rest of the world by rightly conducted arguments,; title: according to principles innate in the ego.; title: Unfortunately these prejudices were at work when Descartes; title: introduced the apparently insignificant but actually fateful; title: change whereby the ego becomes a substantia cogitans, a separate; title: human "mens sive animus"? and the point of departure for; title: inferences according to the principle of causality in short, the; title: change by virtue of which Descartes became the father of; title: transcendental realism, an absurd position, though its absurdity; title: cannot be made apparent at this point. We remain aloof from; title: all that, if we remain true to the radicalness of our meditative; title: self-examination and therefore to the principle of pure "intuition*'; title: or evidence that is to say, if we accept nothing here but; title: <64> what we / find actually given (and, at first, quite immediately 3); title: in the field of the ego cogito, which has been opened up to us by; title: epoch^, and if accordingly we assert nothing we ourselves do; title: not "see". Descartes erred in this respect. Consequently he stands; title: on the threshold of the greatest of all discoveries in a certain; title: manner, has already made it yet he does not grasp its proper; title: 1 Translator's note: Etienne Gilson, Etudes sur la r6le de la pensee medievale dans; title: la, formation du systeme cartisun (Paris, 1930), and Alexandre Koyre", Essai sur; title: Videe de dieu et sur les preuves de son existence chez Descartes (Paris, 1 922).; title: 2 Author's marginal note: And, in his opinion, even a pure intellectus, allegedly; title: thinkable as an intellectus without any imagination.; title: 3 Author's marginal note: And then mediately; but mediate givenriess is not; title: always deduction.; title: FIRST MEDITATION 25; title: sense, the sense namely of transcendental subjectivity, and so; title: he does not pass through the gateway that leads into genuine; title: transcendental philosophy.; title: 11. The psychological and the transcendental Ego.; title: The transcendency of the world.; title: If I keep purely what comes into view for me, the one who; title: is meditating by virtue of my free epoche with respect to the; title: being of the experienced world, the momentous fact is that I,; title: with my life, remain untouched 1 in my existential status, regardless; title: of whether or not the world exists and regardless of what; title: my eventual decision concerning its being or non-being might be.; title: This Ego, with his Ego-life, who necessarily remains 2 for me,; title: by virtue of such epoch6, is not a piece of the world ; and if he; title: says, "X exist, ego cogito," that no longer signifies, "I, this man,; title: exist/' 3 No longer am I the man who, in natural self-experience,; title: finds himself as a man and who, with the abstractive restriction; title: to the pure contents of "internal" or purely psychological selfexperience,; title: finds his own pure "mens sive animus sive intellectus"; title: ; nor am I the separately considered psyche itself. Apperceived; title: in this "natural" manner, I and all other men are themes; title: of sciences that are Objective, or positive, in the usual sense:; title: biology, anthropology, and also (as included in these) psychology.; title: The psychic life that psychology talks about has in fact always; title: been, and still is, meant as psychic life in the world. Obviously; title: the same is true also of one's own psychic life, which is grasped and; title: considered in purely internal experience. But phenomenological; title: epoch.6 (which the course of our purified Cartesian meditations; title: demands of him who is philosophizing) inhibits acceptance of the; title: Objective world as existent, and thereby excludes this world; title: completely from the field of judgment. In so doing, it likewise; title: inhibits acceptance of any Objectively apperceived facts, including; title: those of internal experience. Consequently for me, the; title: meditating Ego who, standing / and remaining in the attitude <65>; title: 1 The word unbenihrt (untouched) crossed out, but nothing put in its place.; title: 2 The word verbleibende (remaining) crossed out, but nothing put in its place.; title: 3 Author's marginal note: Kant and all his convictions relating to Ego-transcendent; title: apperceptions, and likewise the convictions of all others, are parenthesized.; title: 26 CARTESIAN MEDITATIONS; title: of epoche, posits exclusively himself as the acceptance-basis of; title: all Objective acceptances and bases \_als Geltungsgrund alter; title: objektiven Geltungen und Grunde], there is no psychological Ego; title: and there are no psychic phenomena in the sense proper to; title: psychology, i.e., as components of psychophysical men.; title: By phenomenological epoche I reduce my natural human; title: Ego and my psychic life the realm of my psychological selfexperience; title: to my transcendental-phenomenological Ego, the; title: realm of transcendental-phenomenological self-experience. The; title: Objective world, the world that exists for me, that always has; title: and always will exist for me, the only world that ever can exist; title: for me this world, with all its Objects, I said, derives its whole; title: sense and its existential status, which it has for me, from me; title: myself, from me as the transcendental Ego, the Ego who comes to; title: the fore only with transcendental-phenomenological epoche.; title: This concept of the transcendental and its correlate, the; title: concept of the transcendent, must be derived exclusively from; title: our philosophically meditative situation. The following should; title: be noted in this connexion: Just as the reduced Ego is not a; title: piece of the world, so, conversely, neither the world nor any; title: worldly Object is a piece of my Ego, to be found in my conscious; title: life as a really inherent part of it, as a complex of data of sensation; title: or a complex of acts. This "transcendence" is part of the intrinsic; title: sense of anything worldly, despite the fact that anything worldly; title: necessarily acquires all the sense determining it, along with its; title: existential status, exclusively from my experiencing, my obj; title: activating, thinking, valuing, or doing, at particular times; title: notably the status of an evidently valid being is one it can; title: acquire only from my own evidences, my grounding acts. If; title: this "transcendence", which consists in being non-really included,; title: is part of the intrinsic sense of the world, then, by way; title: of contrast, the Ego himself, who bears within him the world as; title: an accepted sense and who, in turn, is necessarily presupposed; title: by this sense, is legitimately called transcendental, in the phenomenological; title: sense. Accordingly the philosophical problems; title: arising from this correlation are called transcendental-philosophical.; title: SECOND MEDITATION <66>; title: THE FIELD OF TRANSCENDENTAL EXPERIENCE LAID OPEN; title: IN RESPECT OF ITS UNIVERSAL STRUCTURES; title: 12. The idea of a transcendental grounding of knowledge.; title: Our meditations now require a further development, without; title: which what has already been discovered cannot yield the right; title: profit. As one who is meditating in the Cartesian manner, what; title: can I do with the transcendental ego philosophically? Certainly; title: his being is, for me, prior in the order of knowledge to all Objective; title: being: In a certain sense he is the underlying basis on; title: which all Objective cognition takes place. But can this priority; title: rightly signify that the transcendental ego is, in the usual sense,; title: the knowledge-basis on which all Objective knowledge is; title: grounded? Not that we intend to abandon the great Cartesian; title: thought of attempting to find in transcendental subjectivity the; title: deepest grounding of all sciences and even of the being of an; title: Objective world. If we were to abandon that thought, we should; title: not be following Cartesian paths of meditation at all; our divergencies; title: would be more than modifications prompted by; title: criticism. But perhaps, with the Cartesian discovery of the; title: transcendental ego, a new idea of the grounding of knowledge also; title: becomes disclosed: the idea of it as a transcendental grounding.; title: And indeed, instead of attempting to use ego cogito as an apodictically; title: evident premise for arguments supposedly implying; title: a transcendent subjectivity, we shall direct our attention to the; title: fact that phenornenological epoch6 lays open (to me, the meditating; title: philosopher) an infinite realm of being of a new kind, as the; title: sphere of a new kind of experience: transcendental experience.; title: 1; title: When we take it into consideration that, for each kind of actual; title: experience and for each of its universal variant modes (perception,; title: retention, recollection, etc.), there is a corresponding; title: pure phantasy, an "as-if experience" with parallel modes (as-if; title: 1 Author's marginal note; And where there is a new experience, a new science; title: must arise.; title: 28 CARTESIAN MEDITATIONS; title: perception, as-if retention, as-if recollection, etc.;, we surmise; title: that there Is also an apriori science, which confines itself to the; title: realm of pure possibility (pure imaginableness) and, instead of; title: judging about actualities of transcendental being, judges about; title: <its > apriori possibilities and thus at the same time prescribes; title: rules a priori for actualities. 1; title: /; title: <67> But admittedly, when we let our thoughts hasten on in this; title: manner, to the conception of a phenomenological science destined; title: to become philosophy, we immediately run into the alreadymentioned; title: difficulties raised by the fundamental methodological; title: demand for an apodictic evidence of the ego. For, as we have; title: already seen, 2 no matter how absolute the apodictic evidence; title: of the ego's existence may be for him, still it is not necessarily; title: evidence for the existence of the manifold data of transcendental; title: experience. On the other hand, though the cogitationes given to; title: me, in the attitude that effects transcendental reduction,; title: given as perceived, recollected, or otherwise experience cogitationes; title: must not yet be declared absolutely indubitable with; title: respect to their present or past existence, still it may be possible; title: to show that the absolute evidence of the ego sum does, after all,; title: necessarily extend into those manifolds of self-experience in; title: which the ego's transcendental life and habitual properties are; title: given, even if there are limits that define the range of these; title: evidences (the evidences of recollection, retention, etc.). More; title: precisely stated: The bare identity of the "I am" is not the only; title: thing given as indubitable in transcendental self-experience.; title: Rather there extends through all the particular data of actual; title: and possible self-experience even though they are not absolutely; title: indubitable in respect of single details a universal; title: apodictically experienceable structure of the Ego (for example, the; title: immanent temporal form belonging to the stream of subjective; title: processes). Perhaps it can also be shown, as something dependent; title: on that structure, and indeed as part of it, that the Ego is; title: 1 Author's later note ; Ego [Ich] and habitualities are introduced for the first time; title: in the Fourth Meditation [31 f.]. Consideration must be given to whether that is; title: not too late. "Monad" [33]. The concept of transcendental genesis [34]? Introduction; title: of the eidetic mode of observation [ 34]. Why not before, at the very beginning; title: of the Fourth Meditation or even earlier?; title: 2 The phrase, "as we have already seen," supplied in accordance with Typescript; title: C and the French translation.; title: aptdictically for himself, as a concrete Ego existing; title: with an individual content up of subjective processes,; title: abilities, and dispositions horizonally predelineated as an; title: experienceabie object, accessible to a possible self-experience; title: that can be perfected, and perhaps enriched, without limit.; title: 13. Necessity of at first excluding problems relating to the range; title: covered by transcendental knowledge.; title: Actual demonstration that such is the case would be a great; title: task, the task of a criticism of transcendental self-experience with; title: respect to its / particular Interwoven forms and the total effect <68>; title: produced by the universal tissue of such forms. Obviously that; title: task would belong to a higher stage, since It would presuppose; title: that, first of all, we had followed the harmonious course of; title: transcendental experiencing as it functions in a certain naive; title: manner, that we had made Inquiries about Its data and described; title: them in respect of their universal properties.; title: The broadening of the Cartesian meditations, which was just; title: now effected, will motivate our further procedure, as we aim at; title: a philosophy In the Cartesian sense already described. We see; title: In advance that the scientific efforts for which we found the; title: collective name, transcendental phenomenology, must proceed in; title: two stages.; title: In the first stage the realm accessible to transcendental selfexperience; title: (a tremendous realm, as we soon discover) must be; title: explored and, at first, with simple devotion to the evidence inherent; title: in the harmonious flow of such experience, while questions; title: pertaining to an ultimate criticism, intent on apodictic principles; title: governing the range of evidence, are set aside. In this stage; title: accordingly a stage that Is not yet philosophical in the full sense; title: we proceed like the natural scientist in his devotion to the; title: evidence In which Nature is experienced, while for him, as an; title: investigator of Nature, questions pertaining to a radical criticism; title: of experience remain altogether outside the field of Inquiry.; title: The second stage of phenomenological research would be; title: precisely the criticism of transcendental experience and then the; title: criticism of all transcendental cognition.; title: A science whose peculiar nature is unprecedented comes into our; title: 30 CARTESIAN MEDITATIONS; title: field of vision: a of concrete transcendental subjectivity,; title: as given in actual possible transcendental experience, a; title: science that forms the contrast to sciences in the; title: sense, positive, "Objective** sciences. Also among the; title: Objective sciences there is indeed a science of subjectivity;; title: but it is precisely the science of Objective subjectivity, the; title: subjectivity of men and other animals, a subjectivity that is; title: <69> part of the world. / Now, however, we are envisaging a science; title: that is, so to speak, absolutely subjective, whose thematic; title: object exists whether or not the world exists. But more than; title: this. Apparently my (the philosophized) transcendental ego is,; title: and must be, not only its initial but its sole theme. Without; title: doubt the sense of the transcendental reduction implies that, at; title: the beginning, this science can posit nothing but the ego and; title: what is included in the ego himself, with a horizon of undetermined; title: determinability 1; title: . Without doubt [it must at first; title: parenthesize the distinction (evinced within the ego) between; title: "me myself" with rny life, my appearances, my acquired certainties; title: of being, my abiding interests, etc., and others with their; title: lives, their appearances, etc. ; and thus, in a certain sense,]; title: 2 it; title: begins accordingly as a pure egology and as a science that apparently; title: condemns us to a solipsism, albeit a transcendental; title: solipsism. As yet it is quite impossible to foresee how, for me in; title: the attitude of reduction, other egos not as mere wordly phenomena; title: but as other transcendental egos can become; title: positable as existing and thus become equally legitimate themes; title: of a phenomenological egology.; title: As beginning philosophers we must not let ourselves be; title: frightened by such considerations. Perhaps reduction to the; title: transcendental ego only seems to entail a permanently solipsistic; title: science; whereas the consequential elaboration of this science,; title: in accordance with its own sense, leads over to a phenomenology; title: of transcendental intersubjectivity and, by means of this, to a; title: universal transcendental philosophy. As a matter of fact, we; title: shall see that, in a certain manner, a transcendental solipsism is; title: only a subordinate stage philosophically; though, as such, it; title: 1 Reading with Typescript C and the French translation. According to the published; title: text: "with the noetic-noematic content".; title: a Inserted later.; title: SECOND MEDITATION 31; title: must first be delimited for purposes of method, in order that the; title: problems of transcendental intersubjectivity, as problems belonging; title: to a higher level, may be correctly stated and attacked.1; title: But, at this point in our meditations, we can make no deiinite; title: decision about this matter; nor can the advance indications; title: given here reveal their full significance before we have carried; title: our meditations further.; title: At all events, a fundamentally essential deviation from the; title: Cartesian course has been definitely indicated and will henceforth; title: be decisive for all our meditating. Unlike Descartes, we shall; title: plunge into the task of laying open the infinite field of transcendental; title: experience. The Cartesian evidence the evidence of the proposition,; title: ego cogito, ego sum remained barren because Descartes; title: neglected, / not only to clarify the pure sense of the method of <70 >; title: transcendental epochs, but also to direct his attention to the; title: fact that the ego can explicate himself ad infinitum and systematically,; title: by means of transcendental experience, and therefore; title: lies ready as a possible field of work. This field is completely; title: unique and separate, since it indeed relates likewise to all the; title: world and all the Objective sciences, yet does not presuppose; title: acceptance of their existence, and since thereby it is separated; title: from all these sciences, yet does not in any manner adjoin them.; title: 14. The stream of cogitationes. Cogito and cogitatum.; title: We now shift the weight of transcendental evidence of the; title: ego cogito (this word taken in the broadest Cartesian sense) from; title: the identical ego to the manifold cogitationes, the flowing; title: conscious life in which the identical Ego (mine, the meditator's); title: lives no matter what may define these expressions more; title: particularly. (Meanwhile we understand questions about the; title: range of the apodicticity of this evidence to be set aside.) To his; title: conscious life for example, his sensuously perceiving and; title: imagining life, or his asserting, valuing, or willing life the; title: Ego can at any time direct his reflective regard ; he can contemplate; title: it and, in respect of its contents, explicate and describe it.; title: It would be much too great a mistake, if one said that to; title: 1 The last sentence of the preceding paragraph and this paragraph, as far as here,; title: marked emphatically for deletion.; title: 32 CARTESIAN MEDITATIONS; title: follow this line of research is nothing else than to make psychological; title: descriptions based on purely internal experience, experience; title: of one's own conscious life, and that naturally, to keep such; title: descriptions pure, one must disregard everything psychophysical.; title: A great mistake, because a purely descriptive psychology of; title: consciousness (though its true method has become understandable; title: and available only by virtue of the new phenomenology) is not; title: itself transcendental phenomenology as we have defined the latter,; title: in terms of the transcendental phenomenological reduction. To; title: be sure, pure psychology of consciousness is a precise parallel to; title: transcendental phenomenology of consciousness. Nevertheless; title: the two must at first be kept strictly separate, since failure to; title: distinguish them, which is characteristic of transcendental psychologism,; title: makes a genuine philosophy impossible. We have; title: 71 > here one of those seemingly trivial nuances / that make a decisive; title: difference between right and wrong paths of philosophy.; title: It must be continually borne in mind that all transcendentalphenomenological; title: research is inseparable from undeviating observance; title: of the transcendental reduction, which must not be; title: confounded with the abstractive restricting of anthropological; title: research to purely psychic life. Accordingly the difference between; title: the sense of a psychological, and that of a transcendentalphenomenological,; title: exploration of consciousness is immeasurably; title: profound, though the contents to be described on the one hand; title: and on the other can correspond. In the one case we have data; title: belonging to the world, which is presupposed as existing that; title: is to say, data taken as psychic components of a man. In the; title: other case the parallel data, with their like contents, are not; title: taken in this manner, because the whole world, when one is in; title: the phenomenological attitude, is not accepted as actuality, but; title: only as an actuality-phenomenon.; title: If this psychologistic confusion is avoided, there remains; title: another point of decisive importance (which moreover, with a; title: corresponding change of attitude, is decisive also, in the realm; title: of natural experience, for a genuine psychology of consciousness) .; title: It must not be overlooked that epocb6 with respect to all worldly; title: being does not at all change the fact that the manifold cogitationes; title: relating to what is worldly bear this relation within; title: themselves, that, e.g., the perception of this table still is, as it; title: SECOND MEDITATION 33; title: was before, precisely a perception of this table. In this manner,; title: without exception, every conscious process is, in itself, consciousness; title: of such and such, regardless of what the rightful actualitystatus; title: of this objective such-and-such may be, and regardless; title: of the circumstance that I, as standing in the transcendental; title: attitude, abstain from acceptance of this object as well as from; title: all my other natural acceptances. The transcendental heading,; title: ego cogito, must therefore be broadened by adding one more; title: member. Each cogito, each conscious process, we may also say,; title: <{means" something or other and bears in itself, in this manner; title: peculiar to the meant, its particular cogitatum. Each does this,; title: moreover, in its own fashion. The house-perception means a; title: house more precisely, as this individual house and means; title: it in the fashion peculiar to perception ; a house-memory means; title: a house in the fashion peculiar to memory; a house-phantasy,; title: in the fashion peculiar to phantasy. A predicative judging about; title: a house, which perhaps is "there" perceptually, means it in just; title: the fashion peculiar to judging; a / valuing that supervenes <72>; title: means it in yet another fashion; and so forth. Conscious processes; title: are also called intentional; but then the word intentionality; title: signifies nothing else than this universal fundamental property; title: of consciousness: to be consciousness of something; as a cogito,; title: to bear within itself its cogitatum.; title: 1; title: 15. Natural and transcendental reflection.; title: For the sake of further clarification, however, it should be; title: added that we must distinguish "straightforwardly" executed; title: grasping perceiving, remembering, predicating, valuing,; title: purposing, etc., from the reflections by means of which alone, as; title: grasping acts belonging to a new level, the straightforward acts; title: become accessible to us. Perceiving straightforwardly, we grasp,; title: for example, the house and not the perceiving. Only in reflection; title: do we "; title: direct" ourselves to the perceiving itself and to; title: its perceptual directedness to the house. In the "natural reflection"; title: of everyday life, also however in that of psychological; title: science (that is, in psychological experience of our own psychic; title: 1 Author's marginal note: This needs supplementations. Start with intentionality; title: iu the pregnant sense, that of directing oneself to something; and so forth.; title: 34 CARTESIAN MEDITATIONS; title: processes), we stand on the footing of the world already given as; title: existing as when, in everyday life, we assert: "I see a house; title: there1 ' or "I remember having heard this melody". In transcendental-; title: phenomenological reflection we deliver ourselves from this; title: footing, by universal epoch6 with respect to the being or nonbeing; title: of the world. The experience as thus modified, the transcendental; title: experience, consists then, we can say, in our; title: looking^; title: at and; title: describing the particular transcendentally reduced cogito, but; title: without participating, as reflective subjects, in the natural; title: existence-positing that the originally straightforward perception; title: (or other cogito) contains or that the Ego, as immersing himself; title: straightforwardly in the world, actually executed. Therewith,; title: to be sure, an essentially changed subjective process takes the; title: place of the original one; accordingly it must be said that this; title: reflection alters the original subjective process. But that is true; title: of every reflection, including natural reflection. Natural reflection; title: alters the previously naive subjective process quite; title: essentially; this process loses its original mode, "straightforward; title: 1; title: ,; title: by the very fact that reflection makes an object out of what was; title: previously a subjective process but not objective. The proper; title: task of reflection, however, is not to repeat the original process,; title: <73>; title: / but to consider it and explicate what can be found in it. Naturally; title: the transition to this considering yields a new intentional; title: process, which, with its peculiarity of "relating back to the; title: earlier process", is awareness, and perhaps evident awareness,; title: of just that earlier process itself, and not some other. Precisely; title: thereby an experiential knowing (which at first is descriptive); title: becomes possible, that experiential knowing [Erfahrungswissen]; title: to which we owe all conceivable cognizance [Kenntnis] and; title: cognition [Erkenntnis] of our intentional living. This continues; title: to hold, then, for transcendental-phenomenological reflection.; title: The reflecting Ego's non-participation in the "positing; title: 11; title: (believing,; title: taking a position as to being) that is part of the; title: straightforward house-perception in no wise alters the fact that; title: his reflecting experiencing is precisely an experiencing experiencing; title: of the house-perception with all its moments, which belonged; title: to it before and are continuing to take shape. And among; title: these, in our example, are the moments of the perceiving itself,; title: as the flowing subjective process, and the moments of the perSECOND; title: MEDITATION 35; title: ceived "house", purely as perceived. There is lacking neither,; title: on the one side, the existence-positing (perceptual belief) in the; title: mode of certainty, which is part of normal perceiving, nor,; title: on the other side (that of the appearing house) , the character of; title: simple "factual existence". The non-participating, the abstaining,; title: of the Ego who has the phenomenological attitude is; title: his affair, not that of the perceiving he considers reflectively,; title: nor that of the naturally perceiving Ego. We may add that it is; title: itself accessible to an appropriate reflection ; and only by means; title: of this do we know anything about it.; title: We can describe the situation also on the following manner.; title: If the Ego, as naturally immersed in the world, experiencingly; title: and otherwise, is called "interested" in the world, then the phenomenologically; title: altered and, as so altered, continually maintained; title: attitude consists in a splitting of the Ego: in that the; title: phenomenological Ego establishes himself as; title: "; title: disinterested onlooker",; title: above the naively interested Ego. That this takes place; title: is then itself accessible by means of a new reflection, which,; title: as transcendental, likewise demands the very same attitude of; title: looking on "disinterestedly" the Ego's sole remaining interest; title: being to see and to describe adequately what he sees, purely as; title: seen, as what is seen and seen in such and such a manner.; title: Thus all occurences of the life turned toward the world, with; title: all their simple and founded positings of being and with the; title: correlative modes of being (such as certainly existing, / being <74>; title: possible, being probable, also being beautiful and being good,; title: being useful, etc.), pure of all accompanying and expectant; title: meanings on the observer's part, become accessible to description.; title: Only in this purity, indeed, can they become themes of a universal; title: criticism of consciousness, such as our aiming at a philosophy; title: necessarily demands. We recall the radicalness of the; title: Cartesian idea of philosophy, as the idea of the all-embracing; title: science, grounded to the utmost and apodictically. This idea; title: demands an absolute universal criticism, which, for its part, by; title: abstention from all positions that already give anything existent,; title: must first create for itself a universe of absolute freedom from; title: prejudice. The universality of transcendental experience and; title: description does this by inhibiting the universal "prejudice" of; title: world-experience, which hiddenly pervades all naturalness (the; title: 36 CARTESIAN MEDITATIONS; title: belief in the world, which pervades naturalness thoroughly and; title: continuously), and then within the sphere that remains unaffected,; title: the absolute sphere of egological being, as the sphere of; title: meanings reduced to an unalloyed freedom from prejudice; title: striving for a universal description. This description is then; title: called on to be the foundation for a radical and universal criticism.; title: Naturally everything depends on strictly preserving the; title: absolute "unprejudicedness" of the description and thereby; title: satisfying the principle of pure evidence, which we laid down; title: in advance. That signifies restriction to the pure data of transcendental; title: reflection, which therefore must be taken precisely as; title: they are given in simple evidence, purely "intuitively", and; title: always kept free from all interpretations that read into them; title: more than is genuinely seen.; title: If we follow this methodological principle in the case of the; title: dual topic, cogito cogitatum (qua cogitatum), there become; title: opened to us, first of all, the general descriptions to be made,; title: always on the basis of particular cogitationes, with regard to; title: each of the two correlative sides. Accordingly, on the one hand,; title: descriptions of the intentional object as such, with regard to the; title: determinations attributed to it in the modes of consciousness; title: concerned, attributed furthermore with corresponding modalities,; title: which stand out when attention is directed to them 1; title: .; title: (For example: the "modalities of being; title: 1; title: ', like certainly being,; title: possibly or presumably being, etc.; or the "subjective"- temporal; title: modes, being present, past, or future.) This line of description; title: is called noematic. Its counterpart is noetic description, which; title: <75> concerns the modes of the cogito / itself, the modes of consciousness; title: (for example: perception, recollection, retention), with the; title: modal differences inherent in them (for example: differences in; title: clarity and distinctness).; title: We now understand that, by our universal epoche with respect; title: to the being or non-being of the world, we have not simply lost; title: the world for phenomenology; we retain it, after all, qua cogitatum.; title: And not only with respect to the particular realities that; title: are meant (and as they are meant) in some set or other of separate; title: acts of consciousness or, stated more distinctly: that are; title: meant selectively. For indeed their particularity is particularity; title: 1 Translator's note: In. the text the pronoun is ambiguous.; title: SECOND MEDITATION 37; title: within a unitary universe, which, even when we are directed to; title: and grasping the particular, goes on "appearing" unitarily. In; title: other words, there is always co-awareness of it, in the unity of a; title: consciousness that can itself become a grasping consciousness,; title: and often enough does. This consciousness is awareness of the; title: world-whole in its own peculiar form, that of spatiotemporal; title: endlessness. Throughout every change in consciousness the universe; title: changeable in its experienced (and otherwise selectively; title: meant) particulars, but still the one and only universe remains; title: as the existing background of our whole natural life. Thus, when; title: phenomenological reduction is consistently executed, there is; title: left us, on the noetic side, the openly endless life of pure consciousness; title: and, as its correlate on the noematic side, the meant world,; title: purely as meant. Accordingly, not only in respect of particulars; title: but also universally, the phenomenologically meditating Ego can; title: become the "non-participant onlooker" at himself including; title: furthermore every Objectivity that "is" for him, and as it is for; title: him. Obviously it can be said that, as an Ego in the natural; title: attitude, I am likewise and at all times a transcendental Ego,; title: but that I know about this only by executing phenomenological; title: reduction. Only by virtue of this new attitude do I see that all; title: the world, and therefore whatever exists naturally, exists for; title: me only as accepted by me, with the sense it has for me at the; title: time that it exists for me only as cogitatum of my changing; title: and, while changing, interconnected cogitationes ; and I now; title: accept it solely as that. Consequently I, the transcendental phenomenologist,; title: have objects (singly or in universal complexes) as; title: a theme for my universal descriptions: solely as the intentional; title: correlates of modes of consciousness of them. /; title: 16. Digression: Necessary beginning of both transcendental and <76>; title: "purely psychological" reflection with the ego cogito.; title: According to this account, the ego cogito of the transcendental; title: ego, in the universality of his life, indicates an openly infinite; title: multiplicity of particular concrete subjective processes, the uncovering; title: and descriptive apprehension of which indicates, in; title: turn, a first great domain of problems. Those processes are to; title: be uncovered and described in respect of their varying (noetic; title: and noematic) structures ; likewise, on the other hand, in respect; title: 38 CARTESIAN MEDITATIONS; title: of their modes of "combination" at the highest level, in the; title: unity of the concrete ego himself. The ego, naturally, is concrete; title: only in the openly endless universality of his connectedly unitary; title: intentional life and of the correlates involved in it as cogitata; title: correlates that, for their part, are united into integral universalities; title: and include, in their number, the appearing world as; title: appearing. The concrete ego himself is the universal theme of; title: the description. Or, stated more distinctly: I, the meditating; title: phenomenologist, set myself the all-embracing task of uncovering; title: myself, in my full concreteness that is, with all the intentional; title: correlates that are included therein. As already mentioned, the; title: parallel to this transcendental uncovering is the psychological; title: uncovering of myself, i.e., my purely psychic being and, first of; title: all, my psychic life, apperceived in the natural manner, namely; title: as a component of my psychophysical (animal) reality and thus; title: as a component of the world I naturally accept.; title: Manifestly a transcendental-descriptive egology, and likewise; title: a descriptive "purely inner psychology" actually derived quite; title: exclusively from internal experience (a psychology that, as the; title: fundamental psychological discipline, must be developed), can; title: start with nothing other than the ego cogito. What with the; title: failure of all modern attempts to distinguish between a psychological; title: and a philosophical theory of consciousness, this remark; title: is of the greatest importance. Access to both theories is barred,; title: if one is misled by the still all-prevailing tradition of sensualism; title: and starts with a theory of sensation. To do so involves the; title: following: In advance, as though this were obviously correct,; title: one misinterprets conscious life as a complex of data of "external; title: 1 ' and (at best) "internal sensuousness"; then one lets /; title: <77> form-qualities take care of combining such data into wholes. To; title: get rid of "atomism", one adds the theory that the forms or; title: configurations are founded on these data necessarily and the; title: wholes are therefore prior in themselves to the parts. But, when; title: descriptive theory of consciousness begins radically, it has before; title: it no such data and wholes, except perhaps as prejudices. Its; title: beginning is the pure and, so to speak, still dumb psychological; title: l; title: experience, which now must be made to utter its own; title: 1 Reading "psychologische" instead of "psychische" (psychic), as in both the; title: published text and typescript C.; title: SECOND MEDITATION 39; title: sense with no adulteration. The truly first utterance, however,; title: is the Cartesian utterance of the ego cogito for example: "I; title: perceive this house' ' or "I remember a certain commotion; title: in the street''. And the first descriptive generality is the separation; title: of cogito and cogitatum qua cogitatum. In what cases, and; title: in what different significations of the phrase, data of sensation; title: can then perhaps be tendered legitimately as components : that; title: is <a problem whose solution is > a special result, to be produced; title: by a work of uncovering and describing from which the traditional; title: theory of consciousness has completely exempted itself,; title: to its own detriment. Since it was not clear about the fundamental; title: essentials of method, it entirely missed not only the; title: tremendous theme of describing cogitata qua cogitata but also the; title: proper sense and particular tasks belonging to a description of; title: cogitationes themselves, as modes of consciousness.; title: 17. The two-sidedness of inquiry into consciousness as an investigation; title: of correlatives. Lines of description. Synthesis as the primal; title: form belonging to consciousness.; title: On the other hand, if the beginning and the direction in which; title: our tasks lie are clear from the first, they provide us, in our; title: transcendental attitude, with important thoughts to guide the; title: attack on further problems. Inquiry into consciousness concerns; title: two sides (for the present we are leaving out of consideration the; title: question of the identical Ego) ; they can be characterized descriptively; title: as belonging together inseparably. The sort of combination; title: uniting consciousness with consciousness can be characterized; title: as synthesis, a mode of combination exclusively peculiar; title: to consciousness. For example, if I take the perceiving of this; title: die as the theme for my description, I see in pure reflection that; title: "this" die is given continuously as an objective unity in a multiform; title: and changeable multiplicity of manners of appearing, which; title: belong determinately to it. These, in their temporal flow, are; title: not an incoherent sequence of / subjective processes. Rather <78>; title: they flow away in the unity of a synthesis, such that in them; title: "one and the same" is intended as appearing. The one identical; title: die appears, now in "near appearances", now in "far appearances":; title: in the changing modes of the Here and There, over; title: 40 CARTESIAN MEDITATIONS; title: against an always co-intended, though perhaps unheeded, absolute; title: Here (in my co-appearing organism). Furthermore, each; title: continued manner of appearance in such a mode (for example:; title: "the die here, in the near sphere'') shows itself to be, in turn, the; title: synthetic unity pertaining to a multiplicity of manners of appearance; title: belonging to that mode. Thus the near-thing, as "the; title: same", appears now from this "side", now from that; and the; title: "visual perspectives" change also, however, the other manners; title: of appearance (tactual, acoustic, and so forth), as we can observe; title: by turning our attention in the right direction. Then, if we pay; title: particular heed to any of the die's features that shows itself in; title: the die-perception (for example : the die's shape or color, or one; title: of its faces in particular, or the square shape or particular color; title: of that face), the same is again the case. Always we find the; title: feature in question as a unity belonging to a passing flow of; title: "multiplicities". Looking straightforwardly, we have perhaps; title: the one unchanging shape or color; in the reflective attitude, we; title: have its manners of appearance (orientational, perspectival, and; title: so forth), following one another in continuous sequence. Furthermore,; title: each of these manners of appearance (for example: the; title: shadowing forth [Abschattung] of the shape or color) is itself an; title: exhibition of [Darstellung von] the shape, the color, or whatever; title: the feature is that appears in it. Thus each passing cogito intends; title: its cogitatum, not with an undifferentiated blankness, but as a; title: cogito with a describable structure of multiplicities, a structure; title: having a quite definite noetic-noematic composition, which, by; title: virtue of its essential nature, pertains to just this identical; title: cogitatum.; title: Parallel and (as becomes apparent in making them) extremely; title: far-reaching descriptions can be developed in the case of any; title: intuition that is, not only in the case of sensuous perception,; title: but also in the case of other modes of intuition (recollection,; title: which makes intuited afterwards; expectation, which makes; title: intuited beforehand). For example: the remembered physical; title: thing also appears "in" changing sides, perspectives, and so; title: forth. But, in order to do justice to the differences among modes; title: of intuition (for example: to what differentiates givenness in; title: <79> memory / from givenness in perception), other dimensions would; title: have to be described. One most general trait, however, is always; title: SECOND MEDITATION 41; title: present in any consciousness of any sort, as consciousness of; title: something: This something, the particular "intentional object; title: qua intentional" in any consciousness, is there [bewusst] as an; title: identical unity belonging to noetically-noematically changing; title: modes of consciousness, whether intuitive or non-intuitive.; title: Once we have laid hold of the phenomenological task of describing; title: consciousness concretely, veritable infinities of facts; title: never explored prior to phenomenology become disclosed.; title: They can all be characterized as facts of synthetic structure, which; title: give noetic-noematic unity to single cogitationes, in themselves; title: (as concrete synthetic wholes) and in relation to one another.; title: Only elucidation of the peculiarity we call synthesis makes; title: fruitful the exhibition of the cogito (the intentional subjective; title: process) as consciousness-of that is to say, Franz Brentano's; title: significant discovery that "intentionality" is the fundamental; title: characteristic of "psychic phenomena" and actually lays; title: open the method for a descriptive transcendental-philosophical; title: theory of consciousness (and naturally also for a corresponding; title: psychological theory).; title: 18. Identification as the fundamental form of synthesis. The allembracing; title: synthesis of transcendental time.; title: If we consider the fundamental form of synthesis, namely identification,; title: we encounter it first of all as an all-ruling, passively; title: flowing synthesis, in the form of the continuous consciousness of; title: internal time. Every subjective process has its internal temporality.; title: If it is a conscious process in which (as in the perception; title: of the die) a worldly Object appears as cogitatum, then we have; title: to distinguish the Objective temporality that appears (for example:; title: the temporality of this die) from the "internal" temporality of; title: the appearing (for example: that of the die-perceiving). This; title: appearing "flows away" with its temporal extents and phases,; title: which, for their part, are continually changing appearances of; title: the one identical die. Their unity is a unity of synthesis: not; title: merely a continuous connectedness of cogitationes (as it were,; title: a being stuck to one another externally), but a connectedness; title: that makes the unity of one consciousness, in which the unity of; title: an intentional objectivity, as "the same" objectivity / belonging <so>; title: 42 CARTESIAN MEDITATIONS; title: to multiple modes of appearance, becomes "constituted". The; title: existence of a world and, accordingly, the existence of this die; title: are "parenthesized" in consequence of my epoch6; but the one; title: identical, appearing die (as appearing) * is continuously; title: "immanent" in the flowing consciousness, descriptively "in" it]; title: as is likewise the attribute "one identical". This being-inconsciousness; title: is a being-in of a completely unique kind: not a; title: being-in-consciousness as a really intrinsic component part, but; title: rather a being-in-it "ideally" as something intentional, something; title: appearing or, equivalantly stated, a being-in-it as its immanent; title: "objective sense". The "object" of consciousness, the object as; title: having identity "with itself" during the flowing subjective; title: process, does not come into the process from outside; on the; title: contrary, it is included as a sense in the subjective process itself; title: and thus as an "intentional effect" produced by the synthesis; title: of consciousness.; title: Now the same die (the same for consciousness) can be intended; title: in highly diverse modes of , consciousness simultaneously, or; title: else successively in separated modes of consciousness for example:; title: in separate perceptions, recollections, expectations, valuations,; title: and so forth. Again it is a synthesis that, as a unitary; title: consciousness embracing these separated processes, gives rise to; title: the consciousness of identity and thereby makes any knowing; title: of identity possible.; title: But likewise every consciousness in which the non-identical is; title: intended unitarily (every consciousness of a plurality, a relational; title: complex, or the like) is ultimately a synthesis in this sense, constituting; title: its peculiar cogitatum (the plurality, the relational; title: complex, or whatever it is) synthetically or, as is also said here,; title: syntactically regardless, moreover, of whether this synthesis; title: should be characterized as a pure passivity on the Ego's part or; title: as his activity. Even contradictions, incompatibilities, are; title: products of "syntheses" (to be sure, syntheses of another kind).; title: Synthesis, however, does not occur just in every particular; title: conscious process, nor does it connect one particular conscious; title: process with another only occasionally. On the contrary, as we; title: said beforehand, the whole of conscious life is unified synthetically.; title: Conscious life is therefore an all-embracing "cogito", syn-; title: 1 Supplied ia accordance with Typescript C.; title: SECOND MEDITATION 43; title: thetically comprising all particular conscious processes that ever; title: become prominent, and having its all-embracing cogitatum,; title: founded at different levels on the manifold particular cogitata.; title: But this founding does not signify a building up in the temporal; title: / sequence of a genesis, since indeed any imaginable particular <8i >; title: subjective process is only a prominence within a total consciousness; title: always presupposed as unitary.; title: 1 The all-embracing cogitatum; title: <of reflection > is the all-embracing life itself, with its; title: openly endless unity and wholeness. Only because it already; title: appears as a total unity can it also be "contemplated", in the; title: pre-eminent manner characterizing acts of paying attention and; title: grasping, and be made the theme for an all-embracing cognition.; title: The fundamental form of this universal synthesis, the form that; title: makes all other syntheses of consciousness possible, is the allembracing; title: consciousness of internal time. The correlate of this; title: consciousness is immanent temporality itself, in conformity; title: with which all the life-processes belonging to the ego that can; title: ever be found reflectively must present themselves as temporally; title: ordered, temporally beginning and ending, simultaneous or; title: successive, within the constant infinite horizon : immanent time.; title: The distinction between <internal > time itself and the consciousness; title: of <internal > time can be expressed also as that between; title: the subjective process in internal time, or the temporal form of; title: this process, and the modes of its temporal appearance, as the; title: corresponding "multiplicities". As these modes of appearance,; title: which make up the consciousness of internal time, are themselves; title: "intentive components of conscious life" ["intentionale Erlebnisse"]; title: and must in turn be given in reflection as temporalities,; title: we encounter here a paradoxical fundamental property of; title: conscious life, which seems thus to be infected with an infinite; title: regress. The task of clarifying this fact and making it understandable; title: presents extraordinary difficulties. Be that as it may,; title: the fact is evident, even apodictically evident, and indicates one; title: aspect of the ego's marvellous being-for-himself : here, in the; title: first place, the being of his conscious life in the form of reflexive; title: intentional relatedness to itself.; title: 1 Author's marginal note; All this requires i'urtber supplementation, relating to; title: the consciousness (within the ego) of intersubjective time,; title: 44 CARTESIAN MEDITATIONS; title: 19. Actuality and potentiality of intentional life.; title: The multiplicity of the intentionality belonging to any cogito; title: to any that relates to the world, by the very fact that such a; title: cogito not only intends something wordly but is itself intended; title: in the consciousness of internal time is a theme not exhausted; title: with the consideration of cogitationes * as actual subjective; title: processes. On the contrary, every actuality involves its potentialities,; title: which are not empty possibilities, but rather possibilities; title: <82> / intentionally predelineated in respect of content namely,; title: in the actual subjective process itself and, in addition, having; title: the character of possibilities actualizdble by the Ego.; title: With that, another fundamental trait of intentionality is indicated.; title: Every subjective process has a process 2 "horizon", which; title: changes with the alteration of the nexus of consciousness to; title: which the process belongs and with the alteration of the process; title: itself from phase to phase of its flow an intentional horizon of; title: reference to potentialities of consciousness that belong to the; title: process itself. For example, there belongs to every external perception; title: its reference from the "genuinely perceived" sides of the; title: object of perception to the sides "also meant" not yet perceived,; title: but only anticipated and, at first, with a non-intuitional; title: emptiness (as the sides that are "coming" now perceptually):; title: a continuous protention, which, with each phase of the perception,; title: has a new sense. Furthermore, the perception has; title: horizons made up of other possibilities of perception, as perceptions; title: that we could have, if we actively directed the course of; title: perception otherwise: if, for example, we turned our eyes that; title: way instead of this, or if we were to step forward or to one side,; title: and so forth. In the corresponding memory this recurs in modified; title: form, perhaps in the consciousness that, instead of the sides then; title: visible in fact, I could have seen others naturally, if I had; title: directed my perceptual activity in a suitably different manner.; title: Moreover, as might have been said earlier, to every perception; title: there always belongs a horizon of the past, as a potentiality of; title: awakenable recollections; and to every recollection there belongs,; title: as a horizon, the continuous intervening intentionality of possible; title: 1 In the published text, Typescript C, and the French translation: cogitata.; title: a Inserted later.; title: SECOND MEDITATION 45; title: recollections (to be actualized on my initiative, actively), up; title: to the actual Now of perception. Everywhere in this connexion; title: an "I can and do, but I can also do otherwise than I am doing"; title: plays its part without detriment to the fact that this; title: "freedom", like every other, is always open to possible hindrances.; title: The horizons are "predelineated" potentialities. We say also:; title: We can ask any horizon what "lies in it" t we can explicate or; title: unfold it, and "uncover" the potentialities of conscious life at a; title: particular time. Precisely thereby we uncover the objective sense; title: meant implicitly in the actual cogito, though never with more; title: than a certain degree of foreshadowing. This sense, the cogitatum; title: qua cogitatum, is never present to actual consciousness [vorstellig]; title: as a finished datum; it becomes "clarified" only through; title: explication of the given horizon and the new / horizons contlnu- <83 >; title: ously awakened [der stetig neu geweckten Horizonte], The predelineation; title: itself, to be sure, is at all times imperfect ; yet, with its; title: indeterminateness, it has a determinate structure. For example:; title: the die leaves open a great variety of things pertaining to the; title: unseen faces; yet it is already "construed" in advance as a die,; title: in particular as colored, rough, and the like, though each of these; title: determinations always leaves further particulars open. This; title: leaving open, prior to further determinings (which perhaps; title: never take place), is a moment included in the given consciousness; title: itself; it is precisely what makes up the "horizon". As; title: contrasted with mere 1 clarification by means of anticipative; title: "imaginings", there takes place, by means of an actually continuing; title: perception, a fulfilling further determination (and perhaps; title: determination as otherwise) but with new horizons of; title: openness.; title: Thus, as consciousness of something, every consciousness has; title: the essential property, not just of being somehow able to change; title: into continually new modes of consciousness of the same object; title: (which, throughout the unity of synthesis, is inherent in them; title: as an identical objective sense), but of being able to do so according; title: to indeed, only according to those horizon intentionalities; title: 2; title: . The object is, so to speak, a pole of identity, always meant; title: 1 Reading, with Typescript C, "blossen" instead of "grossen". Cf. the French;; title: "Simple".; title: 2 Reading, with Typescript C, "-intentionalitdten", instead of ""intentionaiitdt".; title: 46 CARTESIAN MEDITATIONS; title: expectantly as having a sense yet to be actualized; in every; title: moment of consciousness it is an index, pointing to a noetic; title: intentionality that pertains to it according to its sense, an intentionality; title: that can be asked for and explicated. All this is; title: concretely accessible to investigation.; title: 20. The peculiar nature of intentional analysis.; title: It becomes evident that, as intentional, the analysis of; title: consciousness is totally different from analysis in the usual and; title: natural sense. Conscious life, as we said once before, is not just; title: a whole made up of "data" of consciousness and therefore; title: "analyzable" (in an extremely broad sense, divisible) merely; title: into its selfsufficient and non-selfsufficient elements the forms; title: of unity (the "form-qualities") being included then among the; title: non-selfsufficient elements. To be sure, when regard is directed; title: to certain themes, intentional "analysis" does lead also to such; title: divisions, and to that extent the word can still serve in the original; title: sense; but everywhere its peculiar attainment (as "intentional"); title: is an uncovering of the potentialities "implicit" in; title: actualities of consciousness an uncovering that brings about,; title: <84> on the noematic side, an / "explication" or "unfolding", a "becoming; title: distinct" and perhaps a "clearing" of what is consciously; title: meant (the objective sense) and, correlatively, an explication of; title: the potential intentional processes themselves. Intentional analysis; title: is guided by the fundamental cognition that, as a consciousness,; title: every cogito is indeed (in the broadest sense) a meaning of; title: its meant [Meinung seines Gemeinten], but that, at any moment,; title: this something meant [dieses Vermeinte] is more something; title: meant with something more than what is meant at that; title: moment "explicitly". In our example, each phase of perception; title: was a mere side of "the" object, as what was perceptually meant.; title: This intending-beyond-itself, which is implicit in any consciousness,; title: must be considered an essential moment of it. That, on the; title: other hand, this intending is, and must be, a "meaning more"; title: of the Same becomes shown only by the evidence of a possible; title: making distinct and, ultimately, of an intuitive uncovering, in; title: the form of actual and possible continued perceiving or of possible; title: recollecting, as something to be done on my initiative.; title: SECOND MEDITATION 47; title: The phenomenologist, however, does not inquire with merely; title: a naive devotedness to the intentional object purely as such; he; title: does not consider the intentional object only straightforwardly; title: and explicate its meant features, its meant parts and properties.; title: If that were all he did, the intentionality, which makes up the; title: intuitive or non-intuitive consciousness itself and the explicative; title: considering, would remain "anonymous". In other words: There; title: would remain hidden the noetic multiplicities of consciousness; title: and their synthetic unity, by virtue of which alone, and as their; title: essentially necessary unitary doing [ihre wesensmdssige Einheitsleistung],; title: we have one intentional object, and always this definite; title: one, continuously meant have it, so to speak, before us; title: as meant thus and so; likewise the hidden constitutive performances; title: by virtue of which (if consideration then continues; title: as explication) we find straightforwardly, as explicata of what; title: is meant, such things as a "feature'', a "property" * a "part",; title: or mean these implicitly and can then discover them intuitively.; title: When the phenomenologist explores everything objective, and; title: whatever can be found in it, exclusively as a "correlate of; title: consciousness", he does not consider and describe it only; title: straightforwardly and only as somehow related back to the; title: corresponding Ego and the ego cogito of which it is the cogitatum.; title: Rather, with his reflective regard, he penetrates the anonymous; title: "cogitative" life, he uncovers the definite synthetic courses of; title: the manifold modes of consciousness and, / further back, the <85>; title: modes of Ego-comportment, which make understandable the; title: objective affair's simple meantness for the Ego, its intuitive or; title: non-intuitive meantness. Or, stated more precisely, they make; title: it understandable how, in itself and by virtue of its current; title: intentional structure, consciousness makes possible and necessary; title: the fact that such an "existing" and "thus determined" Object; title: is intended in it, occurs in it as such a sense. Thus, in the case; title: of perception of a spatial thing, the phenomenologist (abstracting; title: at first from all "significance" predicates and restricting himself; title: purely to the "res extensa") explores the manner in which the; title: changing "sight things", and "things" of the other senses, have; title: in themselves the character of appearances of this same res; title: Author's marginal note: substratum.; title: 48 CARTESIAN MEDITATIONS; title: extensa. In the case of any spatial thing, he explores its l; title: (potential; title: and perhaps actual) changing perspectives ; furthermore,; title: with regard to its temporal modes of givenness, the modifications; title: of its being still intended while it sinks retentionally into the; title: past and, with respect to the Ego, the modes of his specifically; title: own still-having and holding, the modes of attention, and so; title: forth. It is to be noted in this connexion that phenomenological; title: explication of the perceived as such is not restricted to that; title: perceptual explication of it, in respect of its features, which; title: comes about as perception continues. On the contrary, phenomenological; title: explication makes clear what is included and only nonintuitively; title: co-intended in the sense of the cogitatum (for example,; title: the "other side"), by making present in phantasy the; title: potential perceptions that would make the invisible visible. That; title: is true of any intentional analysis. As intentional it reaches out; title: beyond the isolated subjective processes that are to be analyzed.; title: By explicating their correlative horizons, it brings the highly; title: diverse anonymous processes into the field comprising those that; title: function "constitutively" in relation to the objective sense of; title: the cogitatum in question that is to say: not only the actual; title: but also the potential subjective processes, which, as such, are; title: "implicit" and "predelineated" in the sense-producing intentionality; title: of the actual ones and which, when discovered,; title: have the evident character of processes that explicate the implicit; title: sense. Thus alone can the phenomenologist make understandable; title: to himself how, within the immanency of conscious; title: life and in thus and so determined modes of consciousness belonging; title: to this incessant flux, anything like fixed and abiding; title: objective unities can become intended and, in particular, how this; title: marvellous work of "constituting" identical objects is done in; title: <86> the case of each category of objects / that is to say: how, in the; title: case of each category, the constitutive conscious life looks, and; title: must look, in respect of the correlative noetic and noematic; title: variants pertaining to the same object. The horizon structure; title: belonging to every intentionality thus prescribes for phenomenological; title: analysis and description methods of a totally new kind,; title: which come into action wherever consciousness and object,; title: wherever intending and sense, real and ideal actuality, possi-; title: 1 Reading, with Typescript C, "ihre" instead of "ihrer".; title: SECOND MEDITATION 49; title: bility, necessity, illusion, truth, and, on the other hand, experience,; title: judgment, evidence, and so forth, present themselves as; title: names for transcendental problems, to be taken in hand as; title: genuine problems concerning "subjective origins*'.; title: Mutatis mutandis the same is manifestly true in the case of a; title: pure ! ''internal psychology" or a "purely intentional" psychology; title: (within the realm of natural positivity); title: 2; title: , which we have; title: alluded to as the parallel to constitutional transcendental phenomenology.; title: The only radical reform of psychology consists in; title: the pure development of an intentional psychology. Brentano; title: demanded it ; but unfortunately he failed to recognize the fundamental; title: sense of an intentional analysis and therefore failed to; title: recognize the method that alone makes such a psychology; title: possible, as the latter can gain access to its genuine and truly; title: infinite field of problems only by that method.; title: At first, to be sure, the possibility of a pure phenomenology; title: of consciousness seems highly questionable, since the realm of; title: phenomena of consciousness is so truly the realm of a Heraclitean; title: flux. It would in fact be hopeless to attempt to proceed; title: here with such methods of concept and judgment formation as; title: are standard in the Objective sciences. The attempt to determine; title: a process of consciousness as an identical object, on the basis of; title: experience, in the same fashion as a natural Object ultimately; title: then with the ideal presumption of a possible explication into; title: identical elements, which might be apprehended by means of; title: fixed concepts would indeed be folly. Processes of consciousness; title: not merely owing to our imperfect ability to know objects; title: of that kind, but a priori have no ultimate elements and; title: relationships, fit for subsumption under the idea of objects determinable; title: by fixed concepts and therefore such that, in their; title: case, it would be rational to set ourselves the task of an approximative; title: determination guided by fixed concepts. In spite of that,; title: however, the idea of an intentional analysis is legitimate, since,; title: in the flux of intentional synthesis (which creates unity in all; title: consciousness and which, noetically and noematically, constitutes; title: unity of objective sense), an essentially necessary conformity; title: to type prevails and can be apprehended in strict concepts. / <87>; title: 1 Supplied in accordance with Typescript C and the French translation.; title: J Supplied in accordance with Typescript C and the French translation.; title: 50 CARTESIAN MEDITATIONS; title: 21. The intentional object as "transcendental clue".; title: 1 The most universal type within which, as a form, everything; title: particular is included is indicated by our first universal; title: scheme: ego cogito cogitatum. The most universal descriptions; title: (made with the most extreme, with so to speak; title: formal, universality), which we have attempted in a rough; title: fashion concerning intentionality, concerning its peculiar synthesis,; title: and so forth, relate to that type. In the particularization of; title: that type, and of its description, the intentional object (on the; title: side belonging to the cogitatum) plays, for easily understood; title: reasons, the role of "transcendental clue" to the typical infinite; title: multiplicities of possible cogitationes that, in a possible synthesis,; title: bear the intentional object within them (in the manner peculiar; title: to consciousness) as the same meant object. Necessarily the point; title: of departure is the object given "straightforwardly" at the particular; title: time. From it reflection goes back to the mode of; title: consciousness at that time and to the potential modes of; title: consciousness included horizonally in that mode, then to those; title: in which the object might be otherwise intended as the same,; title: within the unity (ultimately) of a possible conscious life, all the; title: possibilities of which are included in the "ego". If we continue; title: to limit ourselves to the most extreme universality, to formal; title: universality, if we think of just any object (with an unrestrictedly; title: optional content) as cogitatum, and take it in this universality as; title: our clue, we find that the multiplicity of possible modes of; title: consciousness of the Same the formal type that all these exemplify; title: is subdivided into a number of sharply differentiated; title: particular types. For example, possible perception, retention,; title: recollection, expectation, intending as something symbolized,; title: intuitive representation by analogy, are such types of intentionality,; title: which pertain to any conceivable object, as do their; title: types of synthetic combination. All these types become further; title: particularized in their whole noetic-noematic composition as; title: soon as we particularize the empty universality of the intentional; title: object. The particularization may at first be formal-logical; title: (formal-ontological) that is to say: modes of the Anything; title: 1 Author's note opposite first line of text: Intentional modifications of the cogito; title: memories and empathies.; title: SECOND MEDITATION 51; title: Whatever, such as single object, and ultimately individual; title: object, universal, plurality, whole, predicatively formed state; title: (or complex) of affairs, relational complex, and so forth. Here; title: the radical difference between objectivities that are real (in a broad; title: sense) and categorial objectivities also presents itself. The latter; title: point back to an origin from "operations", from a step-by-step; title: generative-constructive / activity of the ego: the former, to an <88>; title: origin as effects of a merely passive (in any case, not an < actively; title: > generative) synthesis. On the other hand, we have the material-; title: ontological particularizations, starting from the concept of; title: the real concrete individual, which is differentiated into its real; title: regions for example : (mere) spatial thing, animate being, and; title: so forth and entails corresponding particularizations of the; title: relevant formal-logical modifications (real property, real plurality,; title: real relational complex, and the rest),; title: Each type brought out by these clues is to be asked about its; title: noetic-noematic structure, is to be systematically explicated and; title: established in respect of those modes of intentional flux that; title: pertain to it, and in respect of their horizons and the intentional; title: processes implicit in their horizons, and so forth. If one keeps; title: no matter what object fixed in its form or category and maintains; title: continuous evidence of its identity throughout the change; title: in modes of consciousness of it, one sees that, no matter how; title: fluid these may be, and no matter how inapprehensible as having; title: ultimate elements, still they are by no means variable without; title: restriction. They are always restricted to a set of structural types,; title: which is "invariable", inviolably the same: as long as the objectivity; title: remains intended as this one and as of this kind, and as; title: long as, throughout the change in modes of consciousness, evidence; title: of objective identity can persist.; title: To explicate systematically just this set of structural types is; title: the task of transcendental theory, which, if it restricts itself to an; title: objective universality as its clue, is called theory of the transcendental; title: constitution of any object whatever, as an object of the; title: form or category (highest of all, the region) in question. Thus; title: arise first of all, as separate many different transcendental; title: theories: a theory of perception and the other types of intuition,; title: a theory of intending objects as symbolized, a theory of judgment,; title: a theory of volition, and so forth. They become united, however,; title: 52 CARTESIAN MEDITATIONS; title: in view of the more comprehensive synthetic complexes; they; title: belong together functionally, and thus make up the formally; title: universal constitutional theory of any object whatever or of an; title: open horizon of possible objects of any sort, as objects of possible; title: consciousness.; title: <89> Furthermore, transcendental / theories of constitution arise; title: that, as non-formal, relate to any spatial things whatever (singly; title: and in the all-embracing nexus of a Nature), to any psychophysical; title: beings, to human beings as such, to their self-comportment; title: toward their natural and otherwise determined surrounding; title: world, to any social communities, any cultural objects,; title: and ultimately to any Objective world whatever purely as a; title: world intended in possible consciousness and, transcendentally,; title: as a world constituted (in the manner peculiar to consciousness); title: purely within the transcendental ego. All of that, naturally, with; title: consistently exercised transcendental epoch<, from which all; title: these theories derive a transcendental sense. 1; title: Yet it must not be overlooked that types of real and ideal; title: objects intended as "Objective" are not the only clues for consti-; title: 1 At about this point Husserl inserted a page of text, which may be translated; title: as follows.; title: <238> Yet I, had to begin with myself, the Ego given in experience of myself as a man.; title: After all, I could exercise reduction only by starting out from myself ; and therefore; title: I arrived only at the ego who has, as his worldly counterpart, his own psyche. My; title: own human psyche, therefore, I can make evident as a manifestation of the absolute:; title: What are others, what is the world, for me? Constituted phenomena, merely; title: something produced within me. Never can I reach the point of ascribing being in the; title: absolute sense to others, any more than to the physical things of Nature, which exist; title: only as transcendentally produced affairs. Meditations I-IV concern a first path,; title: along which it becomes visible in a very general manner that, for the ego of the transcendental; title: reduction, all that exists is and must be a constituted product. But must; title: it not be said likewise that all that exists for me as a man must be constituted within; title: me, in the manner peculiar to consciousness including my own humanness ? How; title: is the latter proposition related to the former? Conscious life is likewise constituted; title: necessarily as human in the constituted world, and as a human conscious life in; title: which the world is intended, psychically constituted, and so forth.; title: The all-embracing constitution of the world within the ego is outlined as a problem; title: '* 239 > only / as far as the theory of clues as far as the consideration of the world (that is; title: to say: the ontological consideration thereof, as transformed into a constitutionalontological; title: consideration). Somewhere in that context, naturally, the problem man; title: must present itself? But what is the proper order?; title: The first procedure in Meditations I-IV is to awaken the guiding thought: The; title: world is a meaning, an accepted sense. When we go back to the ego, we can explicate; title: the founding and founded strata with which that sense is built op [den Fundierungsaufbau],; title: we can reach the absolute being and process in which the being of the world; title: shows its ultimate truth and in which the ultimate problems of being reveal themselves; title: bringing into the thematic field all the disguises that unphilosophical; title: naivet6 cannot penetrate [alle Verhullungen der unpkilosophischen Naivitat].; title: SECOND MEDITATION 53; title: tutional investigations that is, when we inquire into the universal; title: types of possible modes of consciousness of objects. The; title: types of merely subjective objects, such as all immanent subjective; title: processes themselves, are likewise clues, since, as objects of the; title: consciousness of internal time, they have (singly and universally); title: their "constitution".; title: Everywhere problems of particular, separately considered kinds; title: of objects and problems of universality become distinguishable.; title: The latter concern the ego in the universality of his being and; title: living and in his relation to the corresponding universality of his; title: objective correlates. If we take the unitary Objective world as a; title: transcendental clue, it leads back to the synthesis of Objective; title: perceptions and other Objective intuitions, which extends; title: throughout the unity of life as a whole, and is such that the world; title: is at all times intended and can become thematic as a unit.; title: Consequently the world is a universal problem of egology, as is; title: likewise the whole of conscious life, in its immanent temporality,; title: when we direct our regard to the purely immanent.; title: 22. The idea of the universal unity comprising all objects, and; title: the task of clarifying it constitutionally.; title: Types of objects viewed with the attitude established by; title: phenomenological reduction, purely as cogitata, and not construed; title: with the "prejudices; title: 11 involved in a set of scientific; title: concepts accepted in advance were found to be clues for; title: transcendental investigations, which belong together on account; title: of their themes. The fact is that the constituting multiplicities; title: of consciousness those actually or possibly combined to make; title: the unity of an identifying synthesis are not accidental but,; title: as regards the possibility / of such a synthesis, belong together for <90>; title: essential reasons. Accordingly they are governed by principles,; title: thanks to which our phenomenological investigations do not; title: get lost in disconnected descriptions but are essentially organized.; title: Any "Objective" object, any object whatever (even an; title: immanent one), points to a structure, within the transcendental; title: ego, that is governed by a rule. As something the ego objectivates,; title: something of which he is conscious in any manner, the object; title: indicates forthwith a universal rule governing possible other; title: 54 CARTESIAN MEDITATIONS; title: consciousnesses of it as identical possible, as exemplifying; title: essentially predelineated types. And naturally the same is true; title: of any "imaginable" object, anything conceivable as something; title: intended. Transcendental subjectivity is not a chaos of intentional; title: processes. Moreover, it is not a chaos of types of constitution,; title: each organized in itself by its relation to a kind or a form; title: of intentional objects. In other words: The allness of objects and; title: types of objects conceivable for me transcendentally speaking :; title: for me as transcendental ego is no chaos; and correlatively; title: the allness of the types of the infinite multiplicities, the types; title: corresponding to types of objects, is not a chaos either: noetically; title: and noematically those multiplicities always belong together,; title: in respect of their possible synthesis.; title: That indicates in advance a universal constitutive synthesis,; title: in which all syntheses function together in a definitely ordered; title: manner and in which therefore all actual and possible objectivities; title: (as actual and possible for the transcendental ego), and; title: correlatively all actual and possible modes of consciousness of; title: them, are embraced. Furthermore we can say that an enormous; title: task is foreshadowed, which is that of transcendental phenomenology; title: as a whole : the task of carrying out all phenomenological; title: investigations within the unity of a systematic and all-embracing; title: order by following, as our mobile clue, a system to be found out; title: level by level, the system namely of all objects of possible; title: consciousness, including the system of their formal and material; title: categories the task, I say, of carrying out such investigations; title: as corresponding constitutional investigations, one based upon; title: another, and all of them interconnected, in a strictly systematic; title: fashion.; title: But we speak more correctly if we say that here it is a matter; title: of an infinite regulative idea, that the evidently presupposable; title: <9i> system of possible objects of possible / consciousness is itself an; title: anticipative idea (not however an invention, an "as if"), and; title: that, as regards practice, it equips us with the principle for; title: combining any relatively closed constitutional theory with any; title: other : by an incessant uncovering of horizons not"only those; title: belonging to objects of consciousness internally, but also those; title: having an external reference, namely to essential forms of interconnexions.; title: To be sure, even the tasks that present themselves; title: SECOND MEDITATION 55; title: when we take single types of objects as restricted clues prove; title: to be extremely complicated and always lead to extensive disciplines; title: when we penetrate more deeply. That is the case, for; title: example, with a transcendental theory of the constitution of a; title: spatial object (to say nothing of a Nature) as such, of psychophysical; title: being and humanity as such, culture as such.; title: THIRD MEDITATION; title: CONSTITUTIONAL PROBLEMS. TRUTH AND ACTUALITY; title: 23. ^4 more pregnant concept of constitution, under the titles; title: "reason" and "unreason".; title: Phenomenological constitution has been for us, up to now,; title: constitution of any intentional object whatever. It has embraced; title: the full breadth of the topic, cogito cogitatum. We shall now; title: proceed to differentiate this breadth structurally, and to prepare; title: for a more pregnant concept of constitution. It has not mattered; title: up to now, whether the objects in question were truly existent; title: or non-existent, or whether they were possible or impossible.; title: These differences are not perchance excluded from the field of; title: inquiry by abstaining from decision about the being or nonbeing; title: of the world (and, consequently, of other already-given; title: objectivities). On the contrary, under the broadly understood; title: titles, reason and unreason, as correlative titles for being and; title: non-being, they are an all-embracing theme for phenomenology.; title: By epoch^ we effect a reduction to our pure meaning (cogito); title: and to the meant, purely as meant. The predicates being and; title: non-being, and their modal variants, relate to the latter accordingly,; title: not to objects simpliciter but to the objective sense. /; title: <92> The predicates truth (correctness) and falsity, albeit in a most; title: extremely broad sense, relate to the former, to the particular; title: meaning or intending. These predicates are not given ipso facto; title: as phenomenological data, when the subjective meaning; title: processes, or correlatively the meant objects as meant, are; title: given; yet they have their "phenomenological origin'; title: 1; title: . As we; title: have said, the multiplicities of modes of consciousness that; title: belong together synthetically and pertain to any meant object,; title: of no matter what category, can be explored as to their phenomenological; title: types. Among such multiplicities are included; title: those syntheses that, with regard to the initial intending, have; title: the typical style of verifying and, in particular, evidently verifying; title: syntheses or else, on the contrary, that of nullifying; title: THIRD MEDITATION 57; title: and evidently nullifying syntheses. When such a synthesis takes; title: place, the meant object has, correlatively, the evident characteristic; title: existing, or else the evident characteristic non-existing; title: (the characteristic of annulled, of "cancelled" being). These; title: synthetic occurences are intentionalities of a higher level, which,; title: as acts and correlates of "reason", essentially producible by; title: the transcendental ego, pertain (in exclusive disjunction) to all; title: objective senses. Reason is not an accidental de facto ability, not; title: a title for possible accidental matters of fact, but rather a title; title: for an all-embracing essentially necessary structural form belonging; title: to all transcendental subjectivity.; title: Reason refers to possibilites of verification; and verification; title: refers ultimately to making evident and having as evident. About; title: evidence we had to speak even at the beginning of our meditations; title: when, with our initial naivet^, we were still seeking; title: the guiding lines for a method and had not yet set foot within; title: the realm of phenomenology. It now becomes our phenomenological; title: theme.; title: 24. Evidence as itself-givenness and the modifications of; title: evidence.; title: In the broadest sense, evidence denotes a universal primal; title: phenomenon of intentional life, namely as contrasted with; title: other consciousness-of, which is capable a priori of being; title: "empty", expectant, indirect, non-presentive the quite preeminent; title: mode of consciousness that consists in the self-appearance,; title: the self-exhibiting, the self-giving, of an affair, an affaircomplex; title: (or state of affairs), a universality, a value, or other; title: objectivity, in the final mode: "itself there", "immediately intuited",; title: / "given originaliter". For the Ego that signifies: not <93>; title: aiming confusedly at something, with an empty expectant intention,; title: but being with it itself, viewing, seeing, having insight; title: into3 it itself. Experience in the ordinary sense is a particular; title: evidence. All evidence, we may say, is experience in a maximally; title: broad, and yet essentially unitary, sense. In the case of most; title: objects, to be sure, evidence is only an occasional occurrence in; title: conscious life; yet it is a possibility and, more particularly,; title: one that can be the aim of a striving and actualizing intention; title: 58 CARTESIAN MEDITATIONS; title: in the case of anything meant already or meanable. Thus it; title: points to an essential fundamental trait of all intentional life. Any; title: consciousness, without exception, either is itself already characterized; title: as evidence (that is, as giving its object originaliter) 01; title: else has an essential tendency toward conversion into givings of; title: its object originaliter accordingly, toward syntheses of verification,; title: which belong essentially in the domain of the "I can".; title: In the attitude established by transcendental reduction, we can; title: ask any vague consciousness whether, and to what extent, while; title: the identity of the meant object is preserved, the meant object; title: in the mode "it itself" corresponds (or can correspond) to that; title: consciousness; or, equivalently, how the presupposed object would; title: have to look as "it itself" that which, as yet, is indeterminately; title: anticipated becoming, at the same time, more particulary; title: determined. During the process of verification, verification; title: can turn into its negative; instead of the meant itself, a "different"; title: can come to the fore, and do so in the mode "it itself"; title: a different that wrecks the positing of what was meant, so that; title: the previously meant, for its part, assumes the character: nullity.; title: Non-being is only a modality of simple being, of certain being; title: (which is the primal mode) a modality that, for certain; title: reasons, has a pre-eminent place in logic. But evidence, in a; title: maximally broad sense, is a concept that is correlated not only; title: with the concepts being and non-being. It becomes modalized; title: also in correlation with the other modal variants of simple being,; title: such as being possible, probable, or doubtful likewise, however,; title: in correlation with variants that do not belong in this series; title: but have their origin in the spheres of emotion and volition,; title: such as being valuable and being morally good.; title: 25. Actuality and quasi-actuality.; title: <94> All these differences moreover are bifurcated, / on account; title: of a difference that extends throughout the whole sphere of; title: consciousness and, correlatively, throughout all modalities of; title: being: the difference, namely, between actuality and phantasy; title: (as-if actuality). On this side a new universal concept of possibility; title: arises, which, as mere "imaginableness" (in a phantasying,; title: as if something were) , repeats in modified form all the modes of; title: THIRD MEDITATION 59; title: being, starting with simple certainty of being. It repeats them; title: as modes belonging to purely phantasied "non-actualities", in; title: contrast to the modes belonging to '; title: 'actuality; title: "; title: (actual being,; title: actual being probable or doubtful, actual being not). Correlatively,; title: modes of consciousness are likewise divided into those of; title: "positionality" and those of "quasi-positionality" (of the as-if,; title: of "phantasying" admittedly too ambiguous an expression);; title: and to each of these modes there correspond both a particular; title: mode of evidence of its meant objects in the appropriate; title: mode of being and potentialities of making objects evident.; title: Here belongs what we often call clarification. Making clear is; title: always a mode of making evident, of laying a synthetic course; title: from an unclear intending to a corresponding "prefigurative"; title: intuition, namely one that implicitly contains the sense: if this; title: took place as a direct intuition, giving the object itself, it would; title: fulfil and verify the existential sense of this intending. The; title: prefigurative intuition of this verifying fulfilment furnishes; title: actualizing evidence not indeed of the being, but of the; title: possible being of the content in question.; title: 26. Actuality as the correlate of evident verification.; title: In the first place, formally universal problems of intentional; title: analysis and pertinent investigations (already very comprehensive; title: and difficult) concerning the phenomenological origin of; title: the principles and fundamental concepts of formal logic are indicated; title: by these brief observations. But not only that. They advise; title: us of the significant fact that those concepts, with their formalontological; title: universality, point to a universal conformity to laws; title: of structure on the part of conscious life, a regularity by virtue of; title: which alone truth and actuality have, and / are able to have, <95>; title: sense for us. To be sure, that objects in the broadest sense (real; title: physical things, subjective processes, numbers, states of affairs,; title: laws, theories, and the rest) exist for me is a statement that says; title: nothing immediately about evidence; it says only that objects; title: are accepted by me are, in other words, there for me as cogitata; title: intended in the positional mode : certain believing. But we; title: do know also that we should have to abandon such acceptance; title: forthwith, if a course of evident identifying synthesis were to; title: 60 CARTESIAN MEDITATIONS; title: lead to conflict with an evident datum, and that we can be sure; title: something is actual only by virtue of a synthesis of evident verification,; title: which presents rightful or true actuality itself. It is; title: clear that truth or the true actuality of objects is to be obtained; title: only from evidence, and that it is evidence alone by virtue of; title: which an "actually" existing, true, rightly accepted object of; title: whatever form or kind has sense for us and with all the determinations; title: that for us belong to it under the title of its true; title: nature. Every Tightness comes from evidence, therefore 1 from; title: our transcendental subjectivity itself; every imaginable adequation; title: originates as our verification, is our synthesis, has in us; title: its ultimate transcendental basis.; title: 27. Habitual and potential evidence as functioning constitutively; title: for the sense "existing object".; title: To be sure, like the identity of any meant object as meant,; title: neither the identity of the truly existing object nor the identity; title: constituted in the adequation of the meant as such and the truly; title: existent is a really intrinsic moment of the transient conscious; title: process of evidence and verification. But we have here an ideal; title: immanence, which refers us to further complexes of possible; title: syntheses, as complexes that play an essential role in this connexion.; title: Every evidence "sets up" or "institutes" for me an; title: abiding possession, I can "always return" to the itself-beheld; title: actuality, in a series of new evidences as restitutions of the first; title: evidence. Thus, in the case of evidence of immanent data, I can; title: return to them in a series of intuitive recollections that has the; title: open endlessness which the "I can always do so again; title: 11; title: (as a; title: <96> horizon of potentiality); title: 2 creates. / Without such "possibilities"; title: there would be for us no fixed and abiding being, no real and no; title: ideal world. Both of these exist for us thanks to evidence or the; title: presumption of being able to make evident and to repeat acquired; title: evidence.; title: Hence it follows without more ado that the particular evidence; title: 1 Supplied in accordance with Typescript C and the French translation.; title: a Reading, with Typescript C, "als poUntieller Hprizont" instead of "als potentiellen; title: Horizont". According to the published text, the sense would be: "... the open; title: endlessness which creates, as a horizon of potentiality, the "I can always do so; title: THIRD MEDITATION 61; title: does not as yet produce for us any abiding being. Everything that; title: exists is "in itself", in a maximally broad sense, and stands in; title: contrast to the accidental being "for me" of the particular acts;; title: likewise every truth is, in this broadest sense, a "truth in itself".; title: This broadest sense of the In-Itself refers us to evidence, not; title: however to a particular evidence as a de facto experience, but; title: rather to certain potentialities, which are grounded in the; title: transcendental Ego and his life: first of all, to the potentiality; title: of the l; title: infinity of intendings of every kind that relate to something; title: as identical, but then also to the potentiality of verifying; title: these intendings, consequently to potential evidences which, as; title: de facto experiences, are repeatable in infinitum.; title: 28. Presumptive evidence of world-experience.; title: World as an idea; title: correlative to a perfect experiential evidence.; title: In yet another and a much more complicated manner evidences; title: refer us to infinities of evidences relating to the same; title: object, wherever they make their object itself-given with an; title: essentially necessary one-sidedness. That is the case with nothing; title: less than the totality of evidences by virtue of which a real; title: Objective world, as a whole and in respect of any particular; title: Objects, is immediately there for us intuitionally. The evidence; title: pertaining to particular Objects in a real Objective world is; title: "external experience"; and we can see that, as a matter of; title: essential necessity, no other mode of self-presentation is conceivable; title: in the case of such objects. But we can also see that, on; title: the other hand, this kind of evidence has an essential "onesidedness"; title: stated more precisely: a multiform horizon of; title: unfulfilled anticipations (which, however, are in need of fulfilment); title: and, accordingly, contents of a mere meaning, which; title: refer us to corresponding potential evidences. This imperfect; title: evidence becomes more nearly perfect in the actualizing synthetic; title: transitions from evidence to evidence, but necessarily in; title: such a manner that no imaginable synthesis of this kind is; title: 1 Reading, with Typescript C, "diejenige der" instead of "dtV (the published text; title: as amended) or "diejeni%e" (the original typescript as given in the appendix the; title: published text).; title: 62 CARTESIAN MEDITATIONS; title: completed as an adequate evidence: any such synthesis must; title: always involve unfulfilled, expectant and accompanying; title: <97> meanings. / At the same time there always remains the open; title: possibility that the belief in being, which extends into the anticipation,; title: will not be fulfilled, that what is appearing in the mode; title: "it itself* nevertheless does not exist or is different. Yet, as a; title: matter of essential necessity, external experience alone can; title: verify objects of external experience l; title: , though, to be sure, it; title: does so only as long as the (passively or actively) continuing; title: experience has the form of a harmonious synthesis. That the; title: being of the world "transcends" consciousness in this fashion; title: (even with respect to the evidence in which the world presents; title: itself), and that it necessarily remains transcendent, in no wise; title: alters the fact that it is conscious life alone, wherein everything; title: transcendent becomes constituted, as something inseparable; title: from consciousness, and which specifically, as world-consciousness,; title: bears within itself inseparably the sense: world and; title: indeed: "this actually existing" world.; title: Only an uncovering of the horizon of experience ultimately; title: clarifies the "actuality" and the "transcendency" of the world,; title: at the same time showing the world to be inseparable from; title: transcendental subjectivity, which constitutes actuality of being; title: and sense. The reference to harmonious infinities of further; title: possible experience, starting from each world-experience; title: where "actually existing Object" can have sense only as a unity; title: meant and meanable in the nexus of consciousness, a unity that; title: would be given as itself in a perfect experiential evidence; title: manifestly signifies that an actual Object belonging to a world; title: or, all the more so, a world itself, is an infinite idea, related to; title: infinities of harmoniously combinable experiences an idea that; title: is the correlate of the idea of a perfect experiential evidence, a complete; title: synthesis of possible experiences.; title: 29. Material and formal ontological regions as indexes po^nting; title: to transcendental systems of evidence.; title: We now understand the great tasks of the ego's self-explication,; title: or his explication of his conscious life, which arise con-; title: 1 The phras^, "objects of external experience", supplied in accordance with; title: Typescript^ and the French translation.; title: THIRD MEDITATION 63; title: cerning objectivities posited or positable in that life. The heading,; title: true being and truth (in all modalities), indicates, in the case of; title: any objects meant or ever meanable for me as transcendental; title: ego, a structural differentiation among the infinite multiplicities; title: of actual and possible cogitationes / that relate to the object in <98>; title: question and thus can somehow go together to make up the; title: unity of an identifying synthesis. Actually existing object indicates; title: a particular system within this multiplicity, the system of; title: evidences relating to the object and belonging together in such; title: a manner that they combine to make up one (though perhaps; title: an infinity) total evidence. This would be an absolutely perfect; title: evidence, which would finally present the object itself in respect; title: of all it is an evidence in whose synthesis everything that is; title: still unfulfilled expectant intention, in the particular evidences; title: founding the synthesis, would attain adequate fulfilment. Not; title: actually to produce this evidence that would be a nonsensical; title: aim in the case of any Objectively real object, since (as already; title: observed) an absolute evidence is, in the case of such objects, an; title: idea but to clear up its essential structure, or to clear up, in; title: respect of all internal structures, the essential structure of the; title: dimensions of infinity that make up systematically the ideal; title: infinite synthesis of this evidence, is a quite definite and tremendous; title: task. It is the problem of the transcendental constitution; title: of existing objectivity (in a pregnant sense of the word < constitution; title: >). Besides formally universal investigations that is to; title: say, investigations that confine themselves to the formal-logical; title: (formal-ontological) concept of any object as such (and thus; title: are indifferent to the peculiarities of the various particular categories; title: of objects) we have then what prove to be the tremendous; title: problems of that constitution which occurs with respect; title: to each ol the highest and no longer formal-logical categories; title: (the ''regions") of objects, such as the regions subsumed under; title: the heading: Objective world. There is need of a constitutional; title: theory of physical Nature (which is "given" as always existing; title: and, in being so given, is likewise always presupposed), a constitutional; title: theory of man, of human community, of culture, and; title: so forth. Each title of this kind points to a vast discipline with; title: different lines of investigation, corresponding to the naive ontological; title: component concepts (such as real space, real time, real; title: 64 CARTESIAN MEDITATIONS; title: causality, real physical thing, real property, and so forth).; title: Naturally it is everywhere a matter of uncovering the intentionality; title: implicit in the experience itself as a transcendental; title: process, a matter of explicating systematically the predelineative; title: horizons by a conversion into possible fulfilling evi-; title: <99> dence, and then incessantly / explicating in like manner the new; title: horizons that indeed incessantly arise within the old, according; title: to a definite style. These explications, moreover, involve continual; title: study of intentional correlations. As we pursue this course,; title: an extremely complicated intentional composition of the constituting; title: evidences, in their synthetic unity, becomes apparent as; title: regards Objects for example: a founding by levels of non-; title: Objective ("merely subjective") objects, ascending from, the; title: lowest objective basis. To be this lowest basis is the continual; title: function of immanent temporality, the flowing life that constitutes; title: itself in and for itself. Its constitutional clarification is; title: undertaken by the theory of original time-consciousness, wherein; title: temporal data are constituted. 1; title: 1 A page of stenographic text was inserted at this point in the typescript on which; title: the published text is based. Strasser's transliteration may be tendered as follows.; title: <239 > Time-constitution, immanency and transcendency. Single subjectivity intersubjectivity.; title: I. Single subjectivity: primordial immanency, the primordial stream; title: of consciousness, primordial facultative modification of the stream of consciousness; title: the course of actual experience with its de facto "I move" and with the facultative; title: possibilities of the Ego's moving primordial, with the sense of an abstraction; title: from acceptances of being that involve empathy. 2. The empathies lie within the; title: immannency that belongs to me as "ego" of the reduction. These non-originary; title: presentations function together with all the others in the constitution of the; title: "world". Therefore what is set forth in Meditations I-III must have made; title: implicit use also of empathy only it was not mentioned. The difference between; title: other persons and me as a person among persons is itself a constituted difference; title: constituted within the ego. Within the ego: the transcendental differentiation; title: between transcendental I (ego in the second sense) and transcendental others ;; title: and the transcendental intersubjective constitution of the world, as a world for all; title: and a world that contains the transcendental subjects, mundanized as men. In the; title: absolute and original ego of the reduction the world is constituted, as a world that; title: is constituted as transcendentally intersubjective in every transcendental Ego. My; title: full primordial immanency (empathy included), my concrete primordial being,; title: constitutes as unities of being: "repetitions", "other" Egos, other total primordialities.; title: (It already includes an abiding acceptance of them; meanwhile constitutive; title: acceptances are continually being added.) And these transcendental others, as constituted; title: in me, are fundamental to further constitutive functions. Their acceptedness; title: by me, their showing themselves to me, subject to correction, is in continual synthetic; title: connexus with everything else constituted, or in the course of being constituted, in; title: me t>ut the nexus is such that the intentional repetition as others repeats this; title: functioning too.; title: FOURTH MEDITATION; title: DEVELOPMENT OF THE CONSTITUTIONAL PROBLEMS PERTAINING; title: TO THE TRANSCENDENTAL EGO HIMSELF; title: 30. The transcendental ego inseparable from the processes making; title: up his life.; title: Objects exist for me, and are for me what they are, only as; title: objects of actual and possible consciousness. If this is not to be; title: an empty statement and a theme for empty speculations, it must; title: be shown what makes up concretely this existence and beingthus; title: for me, or what sort of actual and possible consciousness is; title: concerned, what the structure of this consciousness is, what; title: "possibility" signifies here, and so forth. This can be done solely; title: by constitutional investigation first, in the broader sense; title: introduced initially, and then in the narrower sense just now; title: described. Moreover there is but one possible method, the one; title: demanded by the essence of intentionality and of its horizons.; title: Even from the preparatory analyses leading us upward to the; title: sense of the problem, it becomes clear that the transcendental; title: ego (in the psychological parallel, the psyche) is what it is solely; title: in relation to intentional objectivities.; title: 1 Among these, however,; title: are necessarily included for the ego existing objects and, for him; title: as related to a world, not only objects within his (adequately; title: verifiable); title: 2 sphere of immanent time but also world Objects,; title: which are shown to be existent only in his inadequate, merely; title: presumptive, external experience in the harmoniousness of; title: its course. / It is thus an essential property of the ego, constantly <1QO>; title: to have systems of intentionality among them, harmonious; title: ones partly as going on within him < actually >, partly as fixed; title: potentialities, which, thanks to predelineating horizons, are; title: available for uncovering. Each object that the ego ever means,; title: thinks of, values, deals with, likewise each that he ever phantasies; title: or can phantasy, indicates its correlative system and exists; title: only as itself the correlate of its system.; title: 1 This sentence marked as unsatisfactory.; title: 2 This phrase marked as unsatisfactory.; title: 66 CARTESIAN MEDITATIONS; title: 31 . The Ego as identical pole of the subjective processes.; title: Now, however, we must call attention to a great gap in our; title: exposition.; title: 1 The ego is himself existent for himself in continuous; title: evidence ; thus, in himself, he is continuously constituting himself; title: as existing* Heretofore we have touched on only one side of this; title: self-constitution, we have looked at only the flowing cogito. The; title: ego grasps himself not only as a flowing life but also as /, who; title: live this and that subjective process, who live through this and; title: that cogito, as the same I. Since we were busied up to now with; title: the intentional relation of consciousness to object, cogito to; title: cogitaturn, only that synthesis stood out for us which "polarizes"; title: the multiplicities of actual and possible consciousness toward; title: identical objects, accordingly in relation to objects as poles,; title: synthetic unities. Now we encounter a second polarization,; title: 3 a; title: second kind of synthesis, which embraces all the particular multiplicities; title: of cogitationes collectively and in its own manner,; title: namely as belonging to the identical Ego, who, as the active and; title: affected subject of consciousness, lives in all processes of consciousness; title: and is related, through them, to all object-poles.; title: 32. The Ego as substrate of habitualities.; title: But it is to be noted that this centering Ego is not an empty; title: pole of identity, any more than any object is such. Rather, according; title: to a law of "transcendental generation", with every; title: act emanating from him and having a new objective sense, he; title: acquires a new abiding property. For example: If, in an act of; title: judgment, I decide for the first time in favor of a being and a; title: being-thus, the fleeting act passes; but from now on / am; title: <101 > abidingly the Ego who is thus and so decided, / "I am of this conviction".; title: That, however, does not signify merely that I remember; title: the act or can remember it later. This I can do, even if meanwhile; title: I have "given up; title: 1 ' my conviction. After cancellation it is no; title: longer my conviction; but it has remained abidingly my conviction; title: up to then. As long as it is accepted by me, I can "return"; title: 1 Author's later note : Does this not come too late '; title: 2 Marginal note: Transcendental Self-Constitution.; title: 8 Marginal note: itself a form (?) of unity-production.; title: FOURTH MEDITATION 67; title: to it repeatedly, and repeatedly find it as mine, habitually my; title: own opinion or, correlatively, find myself as the Ego who is; title: convinced, who, as the persisting Ego, is determined by this; title: abiding habitus or state. Likewise in the case of decisions of; title: every other kind, value-decisions, volitional decisions. I decide;; title: the act-process vanishes but the decision persists; whether I; title: become passive and sink into heavy sleep or live in other acts,; title: the decision continues to be accepted and, correlatively, I am; title: so decided from then on, as long as I do not give the decision up.; title: If it aims at a terminating deed, it is not "revoked" by the deed; title: that fulfils it ; in the mode characteristic of fulfilled decision it; title: continues to be accepted: "I continue to stand by my deed".; title: I myself, who am persisting in my abiding volition, becomed; title: changed if I "cancel" my decisions or repudiate my deeds. The; title: persisting, the temporal enduring, of such determining properties; title: of the Ego, or the peculiar change that the Ego undergoes in; title: respect of them, manifestly is not a continuous filling of; title: immanent time with subjective processes just as the abiding; title: Ego himself, as the pole of abiding Ego-properties, is not a; title: process or a continuity of processes, even though, with such; title: habitual determining properties, he is indeed related back to; title: the stream of subjective processes. Since, by his own active generating,; title: the Ego constitues himself as identical substrate of Egoproperties,; title: he constitutes himself also as a "fixed and abiding"; title: personal Ego in a maximally broad sense, which permits us; title: to speak of sub-human "persons". Though convictions are, in; title: general, only relatively abiding and have their modes of alteration; title: (through modalization of the active positings for example,; title: "cancellation" or negation, undoing of their acceptance),; title: the Ego shows, in such alterations, an abiding style with a unity; title: of identity throughout all of them: a "personal character". /; title: 33. The full concretion of the Ego as monad and the problem of <102>; title: his self-constitution.; title: From the Ego as identical pole, and as substrate of habitualities,; title: we distinguish the ego taken in full concreteness in that; title: we take, in addition, that without which the Ego cannot after; title: all be concrete. (The ego, taken in full concreteness, we propose; title: 68 CARTESIAN MEDITATIONS; title: to call by the Leibnizian name: monad.) The Ego can be concrete; title: only in the flowing multiformity of his intentional life, along with; title: the objects meant and in some cases constituted as existent; title: for him in that life. Manifestly, in the case of an object so; title: constituted, its abiding existence and being-thus are a correlate; title: of the habituality constituted in the Ego-pole himself by virtue; title: of his position-taking.; title: That is to be understood in the following manner. As ego, I; title: have a surrounding world, which is continually "existing for; title: me"; and, in it, objects as "existing for me" already with the; title: abiding distinction between those with which I am acquainted; title: and those only anticipated as objects with which I may become; title: acquainted. The former, the ones that are, in the first sense,; title: existent for me, are such by original acquisition that is: by; title: my original taking cognizance of what I had never beheld previously,; title: and my explication of it in particular intuitions of its; title: features. Thereby, in my synthetic activity, the object becomes; title: constituted originally, perceptively, in the explicit sense-form:; title: "something identical having its manifold properties", or "object; title: as identical with itself and undergoing determination in respect; title: of its manifold properties". This, my activity of positing and; title: explicating being, sets up a habituality of my Ego, by virtue of; title: which the object, as having its manifold determinations, is mine; title: abidingly. Such abiding acquisitions make up my surrounding; title: world, so far as I am acquainted with it at the time, with its; title: horizons of objects with which I am unacquainted that is:; title: objects yet to be acquired but already anticipated with this; title: formal object-structure.; title: I exist for myself and am continually given to myself,; title: 1 by; title: experiential evidence, as "/ myself" . This is true of the transcendental; title: ego and, correspondingly, of the psychologically pure; title: ego; it is true, moreover, with respect to any sense of the word; title: ego. Since the monadically concrete ego includes also the whole; title: of actual and potential conscious life, it is clear that the problem; title: of explicating this monadic ego phenomenologically (the problem; title: <i03>of his constitution for himself) must / include all constitutional; title: problems without exception. Consequently the phenomenology of; title: this self-constitution coincides with phenomenology as a whole.; title: 1 Reading : Ich bin ftir mich selbst und <6t > mir . . . gegeben.; title: FOURTH MEDITATION 69; title: 34. ^4 fundamental development of phenomenological method.; title: Transcendental analysis as eidetic.; title: With the doctrine of the Ego as pole of his acts and substrate; title: of habitualities, we have already touched on the problems of; title: phenomenological genesis and done so at a significant point. Thus; title: we have touched the level of genetic phenomenology. Before we; title: clarify the more precise sense of genetic phenomenology, a; title: renewed meditation concerning phenomenological method is needed.; title: At last we must bring to b^ar a fundamental methodological; title: insight, which, once it is grasped, pervades the whole phenomenological; title: method (and likewise, in the natural realm, the method; title: of a genuine and pure internal psychology). We have delayed; title: mentioning it, only to facilitate entrance into phenomenology.; title: The excessively great multiplicity of novel discoveries and; title: problems was meant to act at first in the simpler attire of a; title: merely empirical description (though conducted purely within; title: the sphere of transcendental experience). The method of eidetic; title: description, however, signifies a transfer of all empirical descriptions; title: into a new and fundamental dimension, which at the; title: beginning would have increased the difficulties of understanding;; title: on the other hand, it is easy to grasp after a considerable number; title: of empirical; title: x; title: descriptions.; title: By the method of transcendental reduction each of us, as; title: Cartesian 2 meditator, was led back to his transcendental ego; title: naturally with its concrete-monadic contents as this de facto; title: ego, the one and only absolute ego. When I keep on meditating,; title: I, as this ego, find descriptively formulable, intentionally explicatable; title: types; and I was able to progress step by step in the; title: intentional uncovering of my "monad1 '; title: along the fundamental; title: lines that offer themselves. For good reasons, in the course of; title: our descriptions such expressions as ''essential necessity" and; title: "essentially determined1 ' forced themselves upon us phrases; title: in which a definite concept of the Apriori, first clarified and; title: delimited by phenomenology, receives expression. /; title: What is involved here will become clear directly in particular <104>; title: examples. Let us pick out no matter what type of intentional; title: 1 Crossed out.; title: 2 Replaced by "transcendental'*.; title: 70 CARTFSIAN MEDITATIONS; title: processes (of perception, retention, recollection, declaration,; title: liking something, striving for it, and so forth) and think of it as; title: explicated and described in respect of its sort of intentional; title: performance accordingly: in respect of noesis and noema.; title: This can signify (and so we have understood it up to now) that; title: types of de facto occurences in the de facto transcendental ego; title: are in question and that the transcendental descriptions are; title: therefore meant to have an "empirical" significance. But involuntarily; title: we confined our description to such a universality; title: that its results remain unaffected, regardless of what the situation; title: may be with respect to the empirical factualness of the transcendental; title: ego.; title: Let us make this clear to ourselves, and then fruitful for our; title: method. Starting from this table-perception as an example, we; title: vary the perceptual object, table, with a completely free optionalness,; title: yet in such a manner that we keep perception fixed as; title: perception of something, no matter what. Perhaps we begin by; title: fictively changing the shape or the color of the object quite arbitrarily,; title: keeping identical only its perceptual appearing. In other; title: words : Abstaining from acceptance of its being, we change the; title: fact of this perception into a pure possibility, one among other; title: quite "optional'; title: 1; title: pure possibilities but possibilities that are; title: possible perceptions. We, so to speak, shift the actual perception; title: into the realm of non-actualities, the realm of the as-if, which; title: supplies us with "pure" possibilities, pure of everything that; title: restricts to this fact or to any fact whatever. As regards the; title: latter point, we keep the aforesaid possibilities, not as restricted; title: even to the co-posited de facto ego, but just as a completely free; title: "imaginableness" of phantasy. Accordingly from the very start; title: we might have taken as our initial example a phantasying ourselves; title: into a perceiving, with no relation to the rest of our de; title: facto life. Perception, the universal type thus acquired, floats; title: in the air, so to speak in the atmosphere of pure phantasiableness; title: 1; title: . Thus removed from all factualness, it has become; title: the pure "eidos" perception, whose "ideal" extension is made up; title: of all ideally possible perceptions, as purely phantsiable processes.; title: <105> / Analyses of perception are then "essential" or "eidetic" analyses.; title: All that we have set forth concerning syntheses belonging to the; title: 1 Reading, with Typescript C, the singular.; title: FOURTH MEDITATION 71; title: type, perception, concerning horizons of potentiality, and so; title: forth, holds good, as can easily be seen, "essentially" for everything; title: formable in this free variation, accordingly for all imaginable; title: perceptions without exception in other words: with; title: absolute "essential universality" , and with "essential necessity"; title: for every particular case selected, hence for every de facto perception,; title: since every fact can be thought of merely as exemplifying; title: a pure possibility.; title: The variation being meant as an evident one, accordingly as; title: presenting in pure intuition the possibilites themselves as possibilities,; title: its correlate is an intuitive and apodictic consciousness of; title: something universal. The eidos itself is a beheld or beholdable; title: universal, one that is pure,; title: "; title: unconditioned" that is to say:; title: according to its own intuitional sense, a universal not conditioned; title: by any fact. It is prior to all "concepts", in the sense of; title: verbal significations; indeed, as pure concepts, these must be; title: made to fit the eidos.; title: Though each singly selected type is thus elevated from its; title: milieu within the empirically factual transcendental ego into the; title: pure eidetic sphere, the intentional outer horizons pointing to; title: its uncoverable connexus within the ego do not vanish; only; title: this nexus-horizon itself becomes eidetic. In other words: With; title: each eidetically pure type we find ourselves, not indeed inside; title: the de facto ego, but inside an eidos ego ; and constitution of one; title: actually pure possibility among others carries with it implicitly,; title: as its outer horizon, a purely possible ego, a pure possibilityvariant; title: of my de facto ego. We could have started out by imagining; title: this ego to be freely varied, and could set the problem; title: of exploring eidetically the explicit constitution of any transcendental; title: ego whatever. The new phenomenology did so from the; title: beginning; and accordingly all the descriptions and all the; title: problem-delimitations treated by us up to now have in fact been; title: translations from the original eidetic form back into that of an; title: empirical description of types. Therefore, if we think of a phenomenology; title: developed as an intuitively apriori science purely; title: according to the eidetic method, all its eidetic researches are nothing; title: else but uncoverings of the / all-embracing eidos, transcendental <106>; title: ego as such, which comprises all pure possibility-variants of my; title: de facto ego and this ego itself qua possibility. Eidetic phenome72; title: CARTESIAN MEDITATIONS; title: nology, accordingly, explores the universal Apriori without; title: which neither I nor x any transcendental Ego whatever is "imaginable";; title: or, since every eidetic universality has the value of; title: an unbreakable law, eidetic phenomenology explores the allembracing; title: laws that prescribe for every factual statement about; title: something transcendental the possible sense (as opposed to the; title: absurdity or inconsistency) of that statement.; title: 2 To me as the meditating ego 3; title: , guided by the idea of a; title: philosophy as the all-embracing science, grounded with absolute; title: strictness, a science whose possibility I took as a tentative basis,; title: it becomes evident after these last considerations that, first of all,; title: I must develop a purely eidetic phenomenology and that in the; title: latter alone the first actualization of a philosophical science; title: the actualization of a "first philosophy" takes place or can; title: take place. After transcendental reduction, my true interest is; title: directed to my pure ego, to the uncovering of this de facto ego.; title: But the uncovering can become genuinely scientific, only if I go; title: back to the apodictic principles that pertain to this ego as; title: exemplifying the eidos ego: the essential universalities and; title: necessities by means of which the fact is to be related to its; title: rational grounds (those of its pure possibility) and thus made; title: scientific (logical). It should be noted that, in the transition; title: from my ego to an ego as such, neither the actuality nor the; title: possibility of other egos is presupposed. I phantasy only myself; title: as if I were otherwise; I do not phantasy others. "In itself",; title: then, the science of pure possibilites precedes the science of; title: actualities and alone makes it possible, as a science. With this; title: we attain the methodological insight that, along with phenomenological; title: reduction, eidetic intuition is the fundamental form of all; title: particular transcendental methods (that both of them determine,; title: through and through, the legitimate sense of a transcendental; title: phenomenology). /; title: <107> 35. Excursus into eidetic internal psychology.; title: We go outside the closed sphere of our meditations, which; title: restricts us to transcendental phenomenology, if we cannot; title: 1 Inserted (substituted?) here: any possibility-variant.; title: 2 A new section indicated marginally.; title: 8; title: Originally: the ego meditating in a Cartesian fashion.; title: FOURTH MEDITATION 73; title: repress the remark that, with only slight modifications (which,; title: to be sure, abolish its transcendental sense), the whole content; title: of the fundamental methodological observation that has just; title: been made remains ours when, on the basis of the natural world; title: view, we strive for a psychology as a positive science and, in; title: that connexion, strive primarily for the psychology that is first; title: in itself and necessary to any psychology: purely intentional; title: psychology. To the concrete transcendental ego there corresponds; title: then the human Ego, concretely as the psyche taken; title: purely in itself and <as it is > for itself, with the psychic polarization:; title: I as pole of my habitualities, the properties comprised; title: in my character. Instead of eidetic transcendental phenomenology; title: we then have an eidetic pure psychology, relating to the; title: eidos psyche, whose eidetic horizon, to be sure, remains unexamined.; title: If, however, it did become examined, the way to overcome; title: this positivity would become open that is, the way; title: leading over into absolute phenomenology, the phenomenology; title: of the transcendental ego, who indeed no longer has a horizon; title: that could lead beyond the sphere of his transcendental being; title: and thus relativize him.; title: 36. The transcendental ego as the universe of possible forms of; title: subjective process. The compossibility of subjective processes in; title: coexistence or succession as subject to eidetic laws,; title: After the significant new formulation of the idea of a transcendental; title: phenomenology according to the eidetic method, when we; title: return to the task of discovering the problems of phenomenology,; title: we naturally confine ourselves thenceforth within the; title: limits of a purely eidetic phenomenology, in which the de facto; title: transcendental ego and particular data given in transcendental; title: experience of the ego have the significance merely of examples of; title: pure possibilities. Likewise we understand the already discovered; title: problems as eidetic, in that we think of the possibility of making; title: them eidetically pure (a possibility shown in our example) as actualized.; title: / Satisfying the ideal problem of an actually systematic <ioa>; title: discovery of the essential components belonging to a concrete; title: ego as such, or initiating an actually systematic sequence of; title: problems and investigations, involves extraordinary difficulties.; title: 74 CARTESIAN MEDITATIONS; title: Only in the last decade has this system begun to make itself; title: clear, above all because we have gained 1 new ways of access to; title: the specifically universal problems of the transcendental ego's; title: constitution. The universal Apriori pertaining to a transcendental; title: ego as such is an eidetic form, which contains an infinity; title: of forms, an infinity of apriori types of actualities and potentialities; title: of life, along with the objects constitutable in a life as obj ects; title: actually existing. But in a unitarily possible ego 2 not all singly; title: possible types are compossible, and not all compossible ones are; title: compossible in just any order, at no matter what loci in that; title: ego's own temporality. If I form some scientific theory or other,; title: my complex rational activity, with its rationally constituted; title: existent, belongs to an essential type that is possible, not in; title: every possible ego,; title: 3 but only in one that is "rational11 in a particular; title: sense, the same that, with the mundanization of the ego,; title: presents itself in the essential form: man 4; title: ( "rational" animal).; title: When I reduce my de facto theorizing to its eidetic type, I have; title: varied myself too (regardless of whether I am aware of it) not; title: however in a wholly optional manner, but within the frame of; title: the corresponding essential type, "rational" being. Manifestly; title: I cannot imagine the theorizing I do or can do now as shifted; title: arbitrarily within the unity of my life ; and this too carries over; title: into the eidetic. Eidetic apprehension of my (transcendentally; title: reduced) childhood life and its possibilities of constitution; title: produces a type, such that in its further development, but not; title: in its own nexus, the type "scientific theorizing" can occur.; title: Restriction of this kind has its grounds in an apriori universal; title: structure, in a conformity to universal eidetic laws of coexistence; title: and succession in egological time. For indeed whatever occurs; title: in my ego,; title: 6 and eidetically in an ego as such in the way of; title: intentional processes, constituted unities, Ego habitualities; title: has its temporality and, in this respect, participates in the; title: system of forms that belongs to the all-inclusive temporality; title: Typescript C and the French translation. The published text: "difficulties, above; title: all because we must gain".; title: 2 Later: in any unitarily possible ego that is a possibility-variant of my de facto; title: ego.; title: Later: not in every possibility-variant of my ego.; title: 4 Later: I, the man.; title: Later : occurs as related to me.; title: FOURTH MEDITATION 75; title: with which every imaginable ego, every possibility-variant of; title: my ego,; title: 1 constitutes himself for himself. /; title: 37. Time as the universal form of all egological genesis. <109>; title: The eidetic laws of compossibility (rules that govern simultaneous; title: or successive existence and possible existence together,; title: in the fact) are laws of causality in a maximally broad sense; title: laws for an If and Then. Yet it is better to avoid here the expression; title: causality, which is laden with prejudices (deriving; title: from naturalism); title: 2; title: , and to speak of motivation in the transcendental; title: sphere (and in the sphere of "pure" psychology). The; title: universe of subjective processes, which are the ''really inherent"; title: consciousness-constituents of the transcendental ego, is a universe; title: of compossibilities only in the universal unity-form of the; title: flux, in which all particulars have their respective places as; title: processes that flow within it. Accordingly even this most universal; title: form, which belongs to all particular forms of concrete; title: subjective processes (with the products that are flowingly constituted; title: in the flux of such processes) is the form of a motivation,; title: connecting all and governing within each single process in particular.; title: We can call it furthermore a formal regularity pertaining; title: to a universal genesis, which is such that past, present, and; title: future, become unitarily constituted over and over again, in a; title: certain noetic-noematic formal structure of flowing modes of; title: givenness.; title: But, within this form, life goes on as a motivated course of; title: particular constitutive performances with a multiplicity of; title: particular motivations and motivational systems, which, according; title: to universal laws of genesis, produce a unity of universal; title: genesis of the ego. The ego constitutes himself for himself in, so; title: to speak, the unity of a '; title: 'history". We said that the constitution; title: of the ego contains all the constitutions of all the objectivities; title: existing for him, whether these be immanent or transcendent,; title: ideal or real. It should now be added that the constitutive systems; title: (systems actualizable by the Ego) 3; title: , by virtue of which such and; title: 1 This phrase inserted later.; title: 2 Added later.; title: 3 Inserted later.; title: 76 CARTESIAN MEDITATIONS; title: such objects and categories of objects exist l for him, are; title: themselves possible only within the frame of a genesis in conformity; title: with laws. At the same time they are bound, in their; title: constituting, by the universal genetic form that makes the; title: concrete ego (the monad) possible as a unity, as having particular; title: constituents of his being that are compossible. That a; title: Nature, a cultural world, a world of men with their social forms,; title: and so forth, exist for me signifies that possibilities of corresponding; title: experiences exist for me, as experiences I can at any; title: < no > time / bring into play and continue in a certain synthetic style,; title: whether or not I am at present actually experiencing objects; title: belonging to the realm in question. It signifies furthermore that; title: other modes of consciousness corresponding to them vague; title: intendings and the like exist as possibilities for me, and also; title: that these other modes of consciousness have possibilities of; title: becoming fulfilled or disappointed by experiences of predelineated; title: types. This involves a firmly developed habituality,; title: acquired by a certain genesis in conformity with eidetic laws.; title: We are reminded here of the long-familiar problems concerning; title: the psychological origin of the "idea of space", the "idea; title: of time", the "idea of a physical thing; title: 1; title: ', and so forth. In phenomenology; title: such problems present themselves as transcendental; title: and, naturally, as problems of intentionality, which have their; title: particular places among the problems of a universal genesis.; title: Access to the ultimate universalities involved in problems of; title: eidetic phenomenology is, however, very difficult. This is particularly; title: true with respect to an ultimate genesis. The beginning; title: phenomenologist is bound involuntarily by the circumstance; title: that he takes himself as his initial example. Transcendentally; title: he finds himself as the ego, then as generically an ego, who; title: already has (in conscious fashion) a world a world of our; title: universally familiar ontological type, with Nature, with culture; title: (sciences, fine art, mechanical art, and so forth), with personalities; title: of a higher order (state, church), and the rest. The phenomenology; title: developed at first is merely "static" ; its descriptions; title: are analogous to those of natural history, which concern particular; title: types and, at best, arrange them in their systematic; title: order. Questions of universal genesis and the genetic structure; title: i Changed to: are accepted unities.; title: FOURTH MEDITATION 77; title: of the ego in his universality, so far as that structure is more; title: than temporal 1 formation, are still far away; and, indeed, they; title: belong to a higher level. 2 But even when they are raised, it is; title: with a restriction. At first, even eidetic observation will consider; title: an ego as such with the restriction that a constituted world; title: already exists for him. This, moreover, is a necessary level; only; title: by laying open the law-forms of the genesis pertaining to this; title: level can one see the possibilities of a maximally universal eidetic; title: phenomenology. In the latter the ego varies himself so freely; title: that he does not keep even the ideal restrictive presupposition; title: that a world / having the ontological structure accepted by us <ni>; title: as obvious is essentially constituted for him.; title: 38. Active and passive genesis.; title: If we inquire first about principles of constitutive genesis that; title: have universal significance for us, as possible subjects related; title: to a world, we find them to be divided according to two fundamental; title: forms, into principles of active and principles of passive; title: genesis. In active genesis the Ego functions as productively; title: constitutive, by means of subjective processes that are specifically; title: acts of the Ego. Here belong all the works of practical; title: reason, in a maximally broad sense. In this sense even logical; title: reason is practical. The characteristic feature (in the case of the; title: realm of logos); title: 3 is that Ego-acts, pooled in a sociality whose; title: transcendental sense, to be sure, we have not yet brought to; title: light , become combined in a manifold, specifically active; title: synthesis and, on the basis of objects already given (in modes of; title: consciousness that give beforehand), constitute new objects originally.; title: These then present themselves for consciousness as products.; title: Thus, in collecting, the collection <is constituted > ; in counting,; title: the number; in dividing, the part; in predicating, the predicate; title: and the predicational complex of affairs ; in inferring, the inference;; title: and so forth. Original universality-consciousness is likewise; title: an activity, one in which the universal becomes constituted; title: objectively. On the Ego side there becomes constituted a conse-; title: 1 Marginal note: immanent?; title: 2 The rest of this paragraph is marked as unsatisfactory.; title: 3 Inserted later.; title: 78 CARTESIAN MEDITATIONS; title: quent habituality of continuing acceptance, which thereupon is; title: part of the constitution of the object as simply existing for the; title: Ego : an object that can always be seized again, be it in reiterated; title: producings, with synthetic consciousness of the same objectivity; title: as given again in "categorial intuition", or be it in a synthetically; title: appertinent vague consciousness. The transcendental constitution; title: of such objects (cultural objects, for example), in relation; title: to intersubjective activities, presupposes the antecedent constitution; title: of a transcendental intersubjectivity about which we; title: shall not speak until later. 1; title: /; title: <H2> As already mentioned, the higher forms of such activities of; title: "reason" in a specific sense and, correlatively, the higher forms; title: of products of reason, all of which have the character of irreality; title: (that of "ideal" objects), cannot be regarded forthwith as belonging; title: to every concrete ego as such. This is already shown by; title: memory of our childhood. However, as regards the lowest levels,; title: such as experiential grasping, explicating the experienced 2; title: in respect of its parts, taking together, relating, and the like,; title: the situation may well turn out to be different. In any case,; title: anything built by activity necessarily presupposes, as the; title: lowest level, a passivity that gives something beforehand; and,; title: when we trace anything built actively, we run into constitution; title: by passive generation. The "ready-made" object that confronts; title: us in life as an existent mere physical thing (when we disregard; title: all the "spiritual" or "cultural" characteristics that make it; title: knowable as, for example, a hammer, a table, an aesthetic; title: creation) is given, with the originality of the "it itself", in the; title: synthesis of a passive experience. As such a thing, it is given; title: beforehand to "spiritual" activities, which begin with active; title: grasping.; title: While these are making their synthetic products, the passive; title: synthesis that supplies all their "material" still goes on. The; title: physical thing given beforehand in passive intuition continues; title: to appear in a unitary intuition ; and, no matter how much the; title: thing may be modified therein by the activity of explication, of; title: grasping parts and features, it continues to be given beforehand; title: 1 This sentence marked as unsatisfactory.; title: 2 Reading "das Effahrene" instead of "das Erfahren" (experiencing), as in both; title: the published text and Typescript C.; title: FOURTH MEDITATION 79; title: during and in this activity: The manifold modes of appearance,; title: the unitary visual or tactual "perceptual images'; title: 1 continue their; title: flow; and, in their manifestly passive synthesis, the one physical; title: thing, with its one shape and other unitary features, appears.; title: Yet precisely this synthesis, as a synthesis having this form, has; title: its "history", evinced in the synthesis itself. It is owing to an; title: essentially necessary genesis that I, the ego, can experience a; title: physical thing and do so even at first glance. This is true, moreover,; title: not only as regards phenomenological genesis but also as; title: regards genesis in the usual sense, psychological genesis. With; title: good reason it is said that in infancy we had to learn to see; title: physical things, and that such modes of consciousness of them; title: had to precede all others genetically. In "early infancy; title: 1; title: ', then,; title: the field of perception that gives beforehand does not as yet; title: contain anything that, in a mere look, might be explicated as a; title: physical thing. Yet, without putting ourselves back into the; title: realm of passivity, to say nothing of using the external psychophysical; title: point of view of psychology, / we can, the meditating <H3>; title: ego can, penetrate into the intentional constituents of experiential; title: phenomena themselves thing-experiencing phenomena; title: and all others and thus find intentional references leading; title: back to a "history" and accordingly making these phenomena; title: knowable as formations subsequent to other, essentially antecedent; title: formations (even if the latter cannot be related to; title: precisely the same constituted object). There, however, we soon; title: encounter eidetic laws governing a passive forming of perpetually; title: new syntheses (a forming that, in part, lies prior to all; title: activity and, in part, takes in all activity itself) ; we encounter a; title: passive genesis of the manifold apperceptions, as products that; title: persist in a habituality relating specifically to them. When these; title: habitual apperceptions become actually operative, the already; title: given objects formed for the central Ego appear 1; title: , affect him,; title: and motivate activities. Thanks to the aforesaid passive synthesis; title: (into which the performances of active synthesis also enter),; title: the Ego always has an environment of "objects". Even the; title: circumstance that everything affecting me, as a "developed"; title: ego, is apperceived as an "object", a substrate of predicates with; title: which I may become acquainted, belongs here, since this is an; title: 1 Crossed out.; title: 80 CARTESIAN MEDITATIONS; title: already familiar goal-form for possible explications as acquaintive; title: explications explications that would constitute an; title: object as an abiding possession, as something accessible again; title: and again ; and this goal-form is understandable in advance as; title: having arisen from a genesis. It itself points back to a "primal; title: instituting" of this form. Everything known to us points to an; title: original becoming acquainted ; what we call unknown has, nevertheless,; title: a known structural form: the form "object" and, more; title: particularly, the form "spatial thing", "cultural Object", "tool",; title: and so forth.; title: 39. Association as a principle of passive genesis.; title: The universal principle of passive genesis, for the constitution; title: of all objectivities given completely prior to the products of; title: activity; title: 1; title: , bears the title association. Association, it should be; title: clearly noted, is a matter of intentionality, descriptively demonstrable; title: as that, in respect of its primal forms, and standing,; title: in respect of its intentional performances, under eidetic laws.; title: Owing to these, each and every passive constitution is to be; title: made understandable both the constitution of subjective; title: processes, as objects in immanent time, and the constitution of; title: all real natural objects belonging to the Objective spatio-tempo-; title: <H4>ral world. Association is a / fundamental concept belonging to; title: transcendental phenomenology (and, in the psychological parallel,; title: a fundamental concept belonging to a purely intentional psychology).; title: The old concepts of association and of laws of association,; title: though they too have usually been related to the coherencies; title: of pure psychic life by Hume and later thinkers, are only; title: naturalistic distortions of the corresponding genuine, intentional; title: concepts. From phenomenology, which was very late in finding; title: avenues to the exploration of association, this concept receives; title: a completely new aspect, an essentially new delimination, with; title: new fundamental forms. Here belongs, for example, sensuous; title: configuration in coexistence and in succession. It is phenomenologically; title: evident, but strange to the tradition-bound, that; title: 1 Reading (somewhat freely) with the published text, "den aktiven Gebilden letztlich; title: vorgegebenen" , instead of with the same as amended, "im aktiven Gebilden letztlich; title: vorgegebenen"'.; title: FOURTH MEDITATION 81; title: association is not a title merely for a conformity to empirical; title: laws on the part of complexes of data comprised in a '; title: 'psyche"; title: according to the old figure, something like an intrapsychic gravitation; title: but a title (moreover an extremely comprehensive one); title: for a conformity to eidetic laws on the part of the constitution; title: of the pure ego. It designates a realm of the "innate" Apriori,; title: without which an ego as such is unthinkable. Only through the; title: phenomenology of genesis does the ego become understandable :; title: as a nexus, connected in the unity of an all-embracing genesis,; title: an infinite nexus of synthetically congruous performances at; title: levels, all of which fit the universal persisting form, temporality,; title: because the latter itself is built up in a continual, passive and; title: completely universal genesis, which, as a matter of essential; title: necessity, embraces everything new. In the developed ego, this; title: many-leveled structure is conserved as a persistent form-system; title: of apperception and consequently of constituted objectivities; title: among them, the ones belonging to an Objective universe having; title: a fixed ontological structure; and this conserving is itself only; title: a form of genesis. In all of that, the particular fact is irrational;; title: but it is possible only in the apriori form-system pertaining to; title: it as an egological fact. Nor should it be overlooked here that; title: "fact", with its "irrationality", is itself a structural concept within; title: the system of the concrete Apriori.; title: 40. Transition to the question of transcendental idealism.; title: Now that the problems of phenomenology have been reduced; title: to the unitary comprehensive title, "the (static and genetic); title: constitution of objectivities of possible consciousness", / phe-<H5j; title: nomenology seems to be rightly characterized also as transcendental; title: theory of knowledge. Let us contrast theory of knowledge,; title: as transcendental in our sense, with traditional theory of; title: knowledge.; title: The latter's problem is transcendence. Even when the traditional; title: theory, as empiristic, bases itself on the usual psychology,; title: it intends, not to be merely psychology of knowledge,; title: but to clear up the essential possibility of knowledge. The; title: problem arises for it, and is dealt with, in the natural attitude.; title: I find myself here as a man in the world; likewise as experiencing; title: 82 CARTESIAN MEDITATIONS; title: and scientifically knowing the world, myself included. And now; title: I say to myself: Whatever exists for me, exists for me thanks to; title: my knowing consciousness; it is for me the experienced of my; title: experiencing, the thought of my thinking, the theorized of my; title: theorizing, the intellectually seen of my insight. If, following; title: Brentano,1 1 recognize intentionality, I shall say: Intentionality,; title: as a fundamental property of my psychic life, is a real 2; title: property; title: belonging to me, as a man, and to every other man in respect; title: of his purely psychic inner being. (Indeed, Brentano had already; title: made intentionality central for empirical human psychology.) 3; title: The first person singular of this beginning is, and remains, the; title: natural first person singular; it confines itself, and likewise the; title: whole further treatment of the problem, within the realm of the; title: given world. Accordingly I go on to say, and quite understandably:; title: Whatever exists for a man like me and is accepted; title: by him, exists for him and is accepted in his own conscious life,; title: which, in all consciousness of a world and in all scientific doing,; title: keeps to itself. All my distinguishing between genuine and; title: deceptive experience and between being and illusion in experience; title: goes on within the sphere itself of my consciousness; the; title: like is true when I distinguish, at a higher level, between thinking; title: with and without insight, or between what is necessary a priori; title: and what is inconsistent, or, again, between the empirically; title: correct and the empirically false. Evidently actual, intellectually; title: necessary, inconsistent, thinkable, probable, and the like all; title: these are characteristics that occur within the realm itself of my; title: consciousness, as characteristics of the intentional object in; title: question. Every grounding, every showing of truth and being,; title: goes on wholly within myself; and its result is a characteristic; title: in the cogitatum of my cogito. /; title: <116> Therein lies the great problem, according to the traditional; title: view. That I attain certainties, even compelling evidences, in; title: my own domain of consciousness, in the nexus of motivation; title: determining me, is understandable. But how can this business,; title: going on wholly within the immanency of conscious life, acquire; title: Objective significance? How can evidence (clara et distincta; title: 1 This phrase crossed out.; title: 3 Crossed out. Exclamation point in the margin.; title: 8 The original of these last two sentences marked as unsatisfactory; title: FOURTH MEDITATION 83; title: perceptio] claim to be more than a characteristic of consciousness; title: within me? Aside from the (perhaps not so unimportant) exclusion; title: of acceptance of the world as being, it is the Cartesian; title: problem, which was supposed to be solved by divine veracitas.; title: 41. Genuine phenomenological explication of one's own "ego; title: cogito" as transcendental idealism.; title: What does phenomenology^ transcendental self-investigation; title: have to say about this ? Nothing less than that the whole problem; title: is inconsistent. It involves an inconsistency into which Descartes; title: necessarily fell, because he missed the genuine sense of his reduction; title: to the indubitable we were about to say : his transcendental; title: epoch6 and reduction to the pure ego. But, precisely; title: because of its complete disregard of the Cartesian epoch6, the; title: usual post-Cartesian way of thinking is much cruder. We ask:; title: Who then is the Ego who can rightly ask such; title: "; title: transcendental"; title: questions? As a natural man, can I rightly ask them? As a; title: natural man, can I ask -seriously and transcendentally how I get; title: outside my island of consciousness and how what presents itself; title: in my consciousness as a subjective evidence-process can acquire; title: Objective significance? When I apperceive myself as a natural; title: man, I have already apperceived the spatial world and construed; title: myself as in space, where I already have an Outside Me. Therefore; title: the validity of world-apperception has already been presupposed,; title: has already entered into the sense assumed in asking the; title: question whereas the answer alone ought to show the; title: Tightness of accepting anything as Objectively valid. Manifestly; title: the conscious execution of phenomenological reduction is needed,; title: in order to attain that Ego and conscious life by which transcendental; title: questions, as questions about the possibility of transcendent; title: knowledge, can be asked. But as soon as instead of; title: transiently exercising a phenomenological epoch one sets; title: to work, attempting in a systematic self-investigation and as the; title: pure ego to uncover this ego's whole field of consciousness, one; title: recognizes that all that / exists for the pure ego becomes consti- <H7>; title: tuted in him himself; furthermore, that every kind of being; title: including every kind characterized as, in any sense, "transcendent; title: 1 ' has its own particular constitution. Transcendency; title: 84 CARTESIAN MEDITATIONS; title: in every form is an immanent existential characteristic, constituted; title: within the ego. Every imaginable sense, every imaginable; title: being, whether the latter is called immanent or transcendent,; title: falls within the domain of transcendental subjectivity, as the; title: subjectivity that constitutes sense and being. The attempt to; title: conceive the universe of true being as something lying outside; title: the universe of possible consciousness, possible knowledge, possible; title: evidence, the two being related to one another merely externally; title: by a rigid law, is nonsensical. They belong together; title: essentially; and, as belonging together essentially, they are also; title: concretely one, one in the only absolute concretion: transcendental; title: subjectivity. If transcendental subjectivity is the universe; title: of possible sense, then an outside is precisely nonsense.; title: But even nonsense is always a mode of sense and has its nonsensicalness; title: within the sphere of possible insight. That is true,; title: however, not alone in the case of the merely de facto ego and; title: what is in fact (thanks to his own constituting); title: 1 accessible to; title: him as existing for him including an open plurality of other; title: egos who, along with their constitutive performances, exist for; title: him. 2 Stated more precisely: If (as is in fact the case) there are; title: transcendentally constituted in me, the transcendental ego, not; title: only other egos but also (as constituted in turn by the transcendental; title: intersubjectivity accruing to me thanks to the constitution; title: in me of others) an Objective world common to us all,; title: then everything said up to now is true, not alone in the case of; title: my de facto ego and in the case of this de facto intersubjectivity; title: and world, which receive sense and existence-status in my; title: subjectivity; title: 3; title: . The "phenomenological self-explication" that; title: went on in my ego, this explication of all my ego's constitutings; title: and all the objectivities existing for him, necessarily assumed; title: the methodic form of an apriori self-explication, one that gives; title: the facts their place in the corresponding universe of pure (or; title: eidetic) possibilities. This explication therefore concerns my de; title: facto ego, only 4 so far as the latter is one of the pure possibilities; title: to be acquired by his free phantasy-variation (fictive changing); title: 1 Supplied in accordance with Typescript C and the French translation.; title: 2 The last two sentences marked particularly as unsatisfactory. The latter part; title: of the second, beginning with "and what is in fact", crossed out.; title: 3 Reading, with Typescript C, "in der meinen" instead of "in dem meine".; title: 4 Crossed out.; title: FOURTH MEDITATION 85; title: of himself. 1 Therefore, as eidetic, the explication is valid for the; title: universe of these, my possibilities as essentially an ego, my; title: possibilities namely of being otherwise; accordingly then it is; title: valid also for every possible / intersubjectivity related (with a <li8>; title: corresponding modification) to these possibilities, and valid; title: likewise for every world imaginable as constituted in such an; title: intersubjectivity. Genuine theory of knowledge is accordingly; title: possible [sinnvoll] only as a transcendental-phenomenological; title: theory, which, instead of operating with inconsistent inferences; title: leading from a supposed immanency to a supposed transcendency; title: (that of no matter what "thing in itself", which is alleged to be; title: essentially unknowable), has to do exclusively with systematic; title: clarification of the knowledge performance, a clarification in; title: which this must become thoroughly understandable as an intentional; title: performance; title: 2; title: . Precisely thereby every sort of existent; title: itself, real or ideal, becomes understandables as a "product" of; title: transcendental subjectivity, a product constituted in just that; title: performance. This kind of understandablenes is the highest; title: imaginable form of rationality. All wrong interpretations of; title: being come from naive blindness to the horizons that join in; title: determining the sense of being, and to the corresponding tasks; title: of uncovering implicit intentionality. If these are seen and; title: undertaken, there results a universal phenomenology, as a selfexplication; title: of the ego, carried out with continuous evidence and; title: at the same time with concreteness. Stated more precisely: First,; title: a self-explication in the pregnant sense, showing systematically; title: how the ego constitutes himself, in respect of his own proper; title: essence, as existent in himself and for himself; then, secondly, a; title: self-explication in the broadened sense, which goes on from there; title: to show how, by virtue of this proper essence, the ego likewise; title: constitutes in himself something "other", something "Objective",; title: and thus constitutes everything without exception that; title: ever has for him, in the Ego, existential status as non-Ego.3; title: 1 The whole passage beginning approximately with "That is true, however ..."; title: marked as unsatisfactory. A few lines beyond here, the comment: "That will have; title: to be treated differently.'; title: 1; title: 2 The phrase rendered as "understandable as an intentional performance" marked; title: as unsatisfactory.; title: 3 Exclamation point in margin opposite the last clause. Three exclamation points; title: opposite the passage beginning with "Stated more precisely . . .". The whole passage; title: from there, presumably to the end of the paragraph, marked as unsatisfactory.; title: 86 CARTESIAN MEDITATIONS; title: Carried out with this systematic concreteness, phenomenology; title: is eo ipso "transcendental idealism" , though in a fundamentally; title: and essentially new sense. It is not a psychological idealism, and; title: most certainly not such an idealism as sensualistic psychologism; title: proposes, an idealism that would derive a senseful world from; title: senseless sensuous data. Nor is it a Kantian idealism, which; title: believes it can keep open, at least as a limiting concept, the; title: possibility of a world of things in themselves 1; title: . On the contrary,; title: we have here a transcendental idealism that is nothing more; title: than a consequentially executed self-explication in the form of a; title: systematic egological science, an explication of my ego as subject; title: of every possible cognition, and indeed with respect to every; title: sense of what exists, wherewith the latter might be able to have; title: a sense for me, the ego. This idealism is not a product of sportive; title: < 119 > argumentations, a prize / to be won in the dialectical contest; title: with "realisms". It is sense-explication achieved by actual work,; title: an explication carried out as regards every type of existent ever; title: conceivable by me, the ego, and specifically as regards the; title: transcendency actually given to me beforehand through experience:; title: Nature, culture, the world as a whole. But that signifies:; title: systematic uncovering of the constituting intentionality itself.; title: The proof of this idealism is therefore phenomenology itself. Only; title: someone who misunderstands either the deepest sense of intentional; title: method, or that of transcendental reduction, or perhaps; title: both, can attempt to separate phenomenology from transcendental; title: idealism. Whoever labors under the first misunderstanding; title: has not advanced even so far as to grasp the peculiar essence of; title: a genuine intentional psychology (including that of an intentional-; title: psychological theory of knowledge) or the requirement; title: that intentional psychology become the fundamental and central; title: part of a truly scientific psychology. On the other hand, anyone; title: who misconstrues the sense and performance of transcendentalphenomenological; title: reduction is still entangled in psychologism;; title: he confounds intentional psychology and transcendental phenomenology,; title: a parallel that arises by virtue of the essential; title: possibility of a change in attitude ; he falls a victim to the incon-; title: 1 Added later : which would signify for the Ego a realm in itself, belonging to him; title: mythically. And Kantian transcendentalism would by no means turn into the; title: phenomenological transcendentalism treated here, even if such doctrines were; title: eliminated.; title: FOURTH MEDITATION 87; title: sistency of a transcendental philosophy that stays within the; title: natural realm.; title: Our meditations have prospered to the extent that already; title: they have made evident the necessary style of a philosophy,; title: namely its style as transcendental-phenomenological philosophy,; title: and correlatively, for the universe of what exists for us actually; title: or possibly, the style of its only possible sense-interpretation:; title: the style of the latter as transcendental-phenomenological; title: idealism. Included in this evidence is the insight that the infinity; title: of tasks disclosed by our extremely general preliminary sketch; title: the self-explications of my (the meditator's) ego in respect; title: of constituting and constituted are a chain of particular; title: meditations fitting into the universal frame of one unitary; title: meditation, which can always be carried further synthetically.; title: Are we allowed to break off with this and leave all the rest to; title: an exposition of particulars? Is the acquired evidence, with its; title: predelineative goal-sense, already sufficient ? Has the predelineation; title: already been carried far enough to fill us with that great; title: belief in a / philosophy arising from this meditative method of <120>; title: self-explication so that we can accept such a philosophy as; title: an aim of our life-will and go to work with happy assurance?; title: Even in our fleeting glance at what is constituted in us in me; title: always, in the meditating ego as a world, a whole universe; title: of being, we naturally could not avoid being mindful of "others"; title: and their constitutings. By means of the alien constitutings; title: constituted in my own self, there becomes constituted for me; title: (as has already been mentioned) the common world for "all of; title: us1; title: '. Here belongs also, of course, the constituting of a philosophy; title: as common to "all of us" who meditate together ideally, a; title: single philosophic* perennis. But wiU our evidence stand firm, the; title: evidence of a phenomenological philosophy and a phenomenological; title: idealism as the only possibilities this evidence, which; title: was completely clear and certain to us as long as we devoted; title: ourselves to the course of our meditative intuitions and stated; title: the essential necessities that came to light in them ? Will it not; title: become unstable, since we have not carried our methodic predelineations; title: through to the point where the possibility of the being; title: for me of others (as we all feel, a very puzzling possibility) and; title: the more precise nature of their being for me are understandable; title: 88 CARTESIAN MEDITATIONS; title: and since the complex problem of their being for me has not; title: been explicated? If our "Cartesian meditations'* are to be, for; title: us nascent philosophers, the genuine "introduction" into a philosophy; title: and the beginning that establishes the actuality of a; title: philosophy as a necessarily practical idea (a beginning to which; title: belongs therefore the evidence of a course constitutable 1 as; title: an ideal necessity for an infinity of executing work), then our; title: meditations themselves must carry us so far that, in this respect,; title: they leave no puzzles as to the course and the goal. In full; title: accordance with the aspiration of the old Cartesian meditations,; title: ours must have uncovered and made understandable without; title: residue the universal problems relating to the final idea of philosophy; title: (for us, therefore, the universal problems of constitution); title: ; and that implies that they must have already exposed; title: with the greatest, yet with a strictly comprehended, universality; title: the true universal sense of "the existent as such" and of its universal; title: structures with a universality that makes possible, for; title: the first time, executive ontological work, in the form of a; title: concretely connected phenomenological philosophy, and then; title: <i2i>in consequence a philosophical / science of matters of fact. For; title: philosophy, and accordingly for the correlational research of; title: phenomenology, "the existent" is a practical idea, that of the; title: infinity of theoretically determining work.; title: 1 Reading "zu konstituierenden" instead of simply "konstituierenden" (constituting),; title: as in both the published text and Typescript C.; title: FIFTH MEDITATION; title: UNCOVERING OF THE SPHERE OF TRANSCENDENTAL BEING AS; title: MONADOLOGICAL INTERSUBJECTIVITY; title: 42. Exposition of the problem of experiencing someone else, in; title: rejoinder to the objection that phenomenology entails solipsism.; title: As the point of departure for our new meditations, let us take; title: what may seem to be a grave objection. The objection concerns; title: nothing less than the claim of transcendental phenomenology; title: to be itself transcendental philosophy and therefore its claim; title: that, in the form of a constitutional problematic and theory; title: moving within the limits of the transcendentally reduced ego,; title: it can solve the transcendental problems pertaining to the; title: Objective world. When I, the meditating I, reduce myself to my; title: absolute transcendental ego by phenomenological epoch6 do I; title: not become solus ipse; and do I not remain that, as long as I; title: carry on a consistent self-explication under the name phenomenology?; title: Should not a phenomenology that proposed to solve; title: the problems of Objective being, and to present itself actually; title: as philosophy, be branded therefore as transcendental solipsism ?; title: Let us consider the matter more closely. Transcendental; title: reduction restricts me to the stream of my pure conscious; title: processes and the unities constituted by their actualities and; title: potentialities. And indeed it seems 1 obvious that such unities; title: are inseparable from my ego and therefore belong to his; title: concreteness itself.; title: But what about other egos, who surely are not a mere intending; title: and intended in me, merely synthetic unities of possible; title: verification in me, but, according to their sense, precisely; title: others? Have we not therefore done transcendental realism an; title: injustice? The doctrine may lack a phenomenological foundation;; title: but essentially it is right in the end, since it / looks for <122>; title: a path from the immanency of the ego to the transcendency of; title: the Other. Can we, as phenomenologists, do anything but agree; title: with this and say: "The Nature and the whole world that are; title: 1 Marginal note: Seems? Is.; title: 90 CARTESIAN MEDITATIONS; title: constituted 'immanently' in the ego are only my 'ideas' and; title: have behind them the world that exists in itself. The way to this; title: world must still be sought/'? Accordingly can we avoid saying; title: likewise: 'The very question of the possibility of actually transcendent; title: knowledge above all, that of the possibility of my; title: going outside my ego and reaching other egos (who, after all, as; title: others, are not actually in me but only consciously intended in; title: me) this question cannot be asked purely phenomenologically"?; title: Is it not self-understood from the very beginning that my; title: field of transcendental knowledge does not reach beyond my; title: sphere of transcendental experience and what is synthetically; title: comprised therein? Is it not self-understood that all of that is; title: included without residue in my own transcendental ego ?; title: But perhaps there is some mistake in thoughts like these.; title: Before one decides in favor of them and the "self-understood' 1; title: propositions they exploit, and then perchance embarks on dialectical; title: argumentations and self-styled "metaphysical" hypotheses; title: (whose supposed possibility may turn out to be complete; title: absurdity), it might indeed be more fitting to undertake the task; title: of phenomenological explication indicated in this connexion by; title: the "alter ego" and carry it through in concrete work. We must,; title: after all, obtain for ourselves insight into the explicit and implicit; title: intentionality wherein the alter ego becomes evinced and; title: verified in the realm of our transcendental ego ; we must discover; title: in what intentionalities, syntheses, motivations, the sense; title: "other ego'; title: 1 becomes fashioned in me l and, under the title,; title: harmonious experience of someone else, becomes verified as; title: existing and even as itself there in its own manner. These experiences; title: and their works are facts belonging to my 2 phenomenological; title: sphere. How else than by examining them can I explicate; title: the sense, existing others, in all its aspects ?; title: 43. The noematic-ontic mode of givenness of the Other,; title: as transcendental clue for the constitutional theory; title: of the experience of someone else.; title: <123> First of all, / my "transcendental clue" is the experienced; title: Other, given to me in straightforward consciousness and as I; title: 1 The phrase rendered by "in me" crossed out.; title: 2 The word rendered as "belonging to my" crossed out. Marginal comment: "The; title: dangerous first person singular ! This should be expanded terminologically.; title: 1 '; title: FIFTH MEDITATION 91; title: immerse myself in examining the noematic-ontic content belonging; title: to him (purely as correlate of my cogito, the particular; title: structure of which is yet to be uncovered) . By its remarkableness; title: and multiplicity, that content already indicates the manysidedness; title: and difficulty of the phenomenological task. For example:; title: In changeable harmonious multiplicities of experience I; title: experience others as actually existing and, on the one hand, as; title: world Objects not as mere physical things belonging to; title: Nature, though indeed as such things in respect of one side of; title: them. They are in fact experienced also as governing psychically; title: in their respective natural organisms 1; title: . Thus peculiarly involved; title: with animate organisms, as "psychophysical" Objects, they are; title: "in" the world. On the other hand, I experience them at the same; title: time as subjects for this world, as experiencing it (this same world; title: that I experience) and, in so doing, experiencing me too, even as; title: I experience the world and others in it. Continuing along this; title: line, I can explicate a variety of other moments noematically.; title: In any case then, within myself, within the limits of my; title: transcendentally reduced pure conscious life, I experience the; title: world (including others) and, according to its experiential; title: sense, not as (so to speak) my private synthetic formation but as; title: other than mine alone [mir fremde], as an intersubjective world,; title: actually there for everyone, accessible in respect of its Objects; title: to everyone. And yet each has his experiences, his appearances; title: and appearance-unities, his world-phenomenon; whereas the; title: experienced world exists in itself, over against all experiencing; title: subjects and their world-phenomena.; title: What is the explanation of this ? Imperturbably I must hold; title: fast to the insight that every sense that any existent whatever; title: has or can have for me in respect of its "what" and its "it; title: exists and actually is" is a sense in and arising from my intentional; title: life, becoming clarified and uncovered for me in consequence; title: of my life's constitutive syntheses, in systems of harmonious; title: verification. Therefore, in order to provide the basis for; title: answering all imaginable questions that can have any sense; title: <here> nay, in order that, step by step, these questions; title: themselves may be propounded and solved it is necessary to; title: begin with a systematic explication of the overt and implicit; title: This sentence crossed out. Three exclamation points in the margin.; title: 92 CARTESIAN MEDITATIONS; title: intentionality in which the being of others for me becomes; title: "made" and explicated in respect of its rightful content that; title: is, its fulfilment-content.; title: Thus the problem is stated at first as a special one, namely /; title: <i24>that of the "thereness-for~rne" of others, and accordingly as the; title: theme of a transcendental theory of experiencing someone else, a; title: transcendental theory of so-called "empathy". But it soon becomes; title: evident that the range of such a theory is much greater; title: than at first it seems, that it contributes to the founding of a; title: transcendental theory of the Objective world and, indeed, to the; title: founding of such a theory in every respect, notably as regards; title: Objective Nature. The existence-sense [Seinssinn} of the world; title: and of Nature in particular, as Objective Nature, includes after; title: all, as we have already mentioned, thereness-for-everyone. This; title: is always cointended whereever we speak of Objective actuality.; title: In addition, Objects with "spiritual" predicates belong to the; title: experienced world. These Objects, in respect of their origin and; title: sense, refer us to subjects, usually other subjects, and their; title: actively constituting intentionality. Thus it is in the case of all; title: cultural Objects (books, tools, works of any kind, and so forth),; title: which moreover carry with them at the same time the experiential; title: sense of thereness-for-everyone (that is, everyone belonging; title: to the corresponding cultural community, such as the European; title: or perhaps, more narrowly, the French cultural community,; title: and so forth) .; title: 44. Reduction of transcendental experience to the sphere; title: of ownness.; title: If the transcendental constitution of other subjects and; title: accordingly the transcendental sense, "other subjects", are in; title: question, and consequently a universal sense-stratum 1 that; title: emanates from others 2 and is indispensible to the possibility of; title: an Objective world for me is also in question, then the sense,; title: "other subjects", that is in question here cannot as yet be the; title: 1 Reading, with Typescript C, "Sinne&schichte" instead of "Sinngeschichfe" (sense; title: history).; title: 2 Reading "ihnen" (them) instead of "inntn" (within), as in both the published; title: text and Typescript C,; title: FIFTH MEDITATION 93; title: sense: "Objective subjects, subjects existing in the world". As; title: regards method, a prime requirement for proceeding correctly; title: here is that first of all we carry out, inside the universal transcendental; title: sphere, a peculiar kind of epoche with respect to our theme.; title: For the present we exclude from the thematic field everything; title: now in question: we disregard all constitutional effects of intentionality; title: relating immediately or mediately to other subjectivity; title: and delimit first of all the total nexus of that actual and potential; title: intentionality in which the ego constitutes within himself a; title: peculiar owness 1; title: . /; title: This reduction to my transcendental sphero of peculiar ownness <125>; title: or to my transcendental concrete I-myself, by abstraction from; title: everything that transcendental constitution gives me as Other,; title: has an unusual sense. In the natural, the world-accepting attitude,; title: I find differentiated and contrasted: myself and others.; title: If I "abstract" (in the usual sense) from others, I "alone" remain.; title: But such abstraction is not radical ; such aloneness in no respect; title: alters the natural world-sense, "experienceable by everyone",; title: which attaches to the naturally understood Ego and would not; title: be lost, even if a universal plague had left only me. Taken however; title: in the transcendental attitude and at the same time with; title: the constitutional abstraction that we have just characterized,; title: my (the meditator's) ego in his transcendental ownness is not; title: the usual I, this man, reduced to a mere correlate phenomenon; title: and having his status within the total world-phenomenon. What; title: concerns us is, on the contrary, an essential structure, which is part; title: of the all-embracing constitution in which the transcendental; title: ego, as constituting an Objective world, lives his life. 2; title: 1 Originally: constitutes himself in his peculiar ownness and synthetic unities; title: inseparable from his peculiar ownness, which are therefore to be accounted as part; title: of it.; title: The following comment was appended later :; title: 44. "inside the universal transcendental sphere" "peculiar epoche"". But it is; title: misleading when the text goes on to say: "in that we exclude from the theoretical; title: <sic> field everything now in question, in that we <disregard> all constitutional; title: effects that relate immediately or mediately to other subjectivity," etc.; title: The question after all concerns, not other men, but the manner in which the ego; title: (as the transcendental onlooker experiences him transcendentally) constitutes within; title: himself the distinction between Ego and Other Ego - a difference, however, that; title: presents itself first of all in the phenomenon, "world" : as the difference between my; title: human Ego (my Ego in the usual sense) and the other human Ego (the other Ego; title: <likewise in the usual sense) ).; title: 2 Strasser attaches here the following note, which Husserl wrote on a separate; title: sheet:; title: 94 CARTESIAN MEDITATIONS; title: What is specifically peculiar to me as ego, my concrete being as; title: a monad, purely in myself and for myself with an exclusive; title: ownness, includes <my> every intentionality and therefore,; title: In particular, the intentionality directed to what is other l; title: ; but,; title: for reasons of method, the synthetic effect of such intentionality; title: (the actuality for me of what is other) shall at first remain excluded; title: from the theme. In this pre-eminent intentionality there; title: becomes constituted for me the new existence-sense that goes; title: beyond my monadic very-ownness ; there becomes constituted; title: an ego, not as "I myself", but as mirrored in my own Ego, in; title: my monad. The second ego, however, is not simply there, and 2; title: strictly presented; rather is he constituted as "alter ego" the; title: ego indicated as one moment by this expression being I myself; title: In my ownness. The "Other", according to his own constituted; title: sense, points to me myself; the other is a "mirroring" of my own; title: self and yet not a mirroring proper, an analogue of my own self; title: and yet again not an analogue in the usual sense. Accordingly; title: <!26>if, as / a first step, the ego in his peculiar ownness has been; title: delimited, has been surveyed and articulated in respect of his; title: constituents not only in the way of life-processes but also in; title: the way of accepted unities concretely inseparable from him ,; title: the question must then be asked: How can my ego, within his; title: peculiar ownness, constitute under the name, "experience of; title: something other", precisely something other something, that; title: is, with a sense that excludes the constituted from the concrete; title: make-up of the sense-constituting I-myself, as somehow the; title: latter's analogue? In the first place the question concerns no; title: matter what alter egos; then however it concerns everything; title: that acquires sense-determinations from them in short, an; title: Objective world in the proper and full signification of the; title: phrase.; title: The total appearance of the world the world always intended in the flux.; title: The total appearance of Nature.; title: The total intending of the world, the particular intending the particular appearance; title: of the particular wordly object. But the intending has strata ; I can abstract.; title: Physical-thing appearance, stratum of culture or stratum of human existence as; title: ^blank-space > in the flowing present. The stream of world-' 'appearances", of "perceptual; title: appearances"; what is intended ontologically. Cogito-strata, such that each; title: stratum has a stratum of the cogitatum. The ego directed to what is intended.; title: 1 Marginal comment: ? ! To men and to myself as a man.; title: a Reading, with Typescript C, "und" instead of "uns" (to us).; title: FIFTH MEDITATION 95; title: These problems will become more understandable if we proceed; title: to characterize the ego's sphere of owness or, correlatively,; title: to carry out explicitly the abstractive epocM that yields it.; title: Thematic exclusion of the constitutional effects produced by; title: experience of something other, together with the effects of; title: all the further modes of consciousness relating to something; title: other, does not signify merely phenomenological epoch6 with; title: respect to naive acceptance of the being of the other, as in the; title: case of everything Objective existing for us in straightforward; title: consciousness. After all, the transcendental attitude is and; title: remains presupposed, the attitude according to which everything; title: previously existing for us in straightforward consciousness; title: is taken exclusively as ""phenomenon**, as a sense meant and; title: undergoing verification, purely in the manner in which, as correlate; title: of uncoverable constitutive systems, it has gained and is; title: gaining existential sense. We are now preparing for just this; title: uncovering and sense-clarification by the novel epoch, more; title: particularly in the following manner.; title: As Ego in the transcendental attitude I attempt first of all to; title: delimit, within my horizon of transcendental experience, what; title: is peculiarly my own. First I say that it is non-alien [Nickt-; title: Fremdes]. I begin by freeing that horizon abstractively from; title: everything that is at all alien. A property of the transcendental; title: phenomenon "world" is that of being given in harmonious; title: straightforward experience ; accordingly it is necessary to survey; title: this world and pay attention to how something alien makes its; title: appearance as jointly determining the sense of the world and,; title: so far as it does so, to exclude it abstractively. Thus we abstract; title: first of all from what gives men and brutes their specific sense; title: as, so to speak, Ego-like living beings and / consequently from <127>; title: all determinations of the phenomenal world that refer by their; title: sense to "others" as Ego-subjects and, accordingly, presuppose; title: these. For example, all cultural predicates. We can say also that; title: we abstract from everything "other-spiritual" , as that which; title: makes possible, in the "alien" or "other" that is in question; title: here, its specific sense. Furthermore the characteristic of belonging; title: to the surrounding world, not merely for others who are also; title: given at the particular time in actual experience, but also for; title: everyone, the characteristic of being there for and accessible to; title: 96 CARTESIAN MEDITATIONS; title: everyone, of being capable of mattering or not mattering to; title: each in his living and striving, a characteristic of all Objects; title: belonging to the phenomenal world and the characteristic; title: wherein their otherness consists should not be overlooked,; title: but rather excluded abstractively.; title: In this connexion we note something important. When we; title: thus abstract, we retain a unitarily coherent stratum of the phenomenon; title: world, a stratum of the phenomenon that is the correlate; title: of continuously harmonious, continuing world-experience.; title: Despite our abstraction, we can go on continuously in our experiencing; title: intuition, while remaining exclusively in the aforesaid; title: stratum. This unitary stratum, furthermore, is distinguished; title: by being essentially the founding stratum that is to say: I; title: obviously cannot have the "alien" or "other" as experience, and; title: therefore cannot have the sense "Objective world" as an experiential; title: sense, without having this stratum in actual experience;; title: whereas the reverse is not the case.; title: Let us observe more closely the result of our abstraction and,; title: accordingly, what it leaves us. From the phenomenon world,; title: from the world appearing with an Objective sense, a substratum; title: becomes separated, as the "Nature" included in my ownness, a; title: Nature that must always be carefully distinguished from; title: Nature, pure and simple that is to say: from the Nature that; title: becomes the theme of the natural scientist. This Nature, to be; title: sure, is likewise a result of abstraction, namely abstraction from; title: everything psychic and from those predicates of the Objective; title: world that have arisen from persons. But what is acquired by; title: this abstraction on the part of the natural scientist is a stratum; title: that belongs to the Objective world itself (viewed in the transcendental; title: attitude, a stratum that belongs to the objective sense:; title: "Objective world") and is therefore itself Objective just as,; title: on the other hand, what is abstracted from is Objective (the; title: Objective psychic, Objective cultural predicates, and so forth).; title: But in the case of our abstraction the sense "Objective", which; title: belongs to everything worldly as constituted intersubjectively,; title: <!28>as / experienceable by everyone, and so forth vanishes completely.; title: Thus there is included in my ownness, as purified from; title: every sense pertaining to other subjectivity, a sense, "mere; title: Nature" , that has lost precisely that "by everyone" and therefore; title: FIFTH MEDITATION 97; title: must not by any means be taken for an abstract stratum of the; title: world or of the world's sense. Among the bodies belonging to; title: this "Nature" and included in my peculiar ownness, I then find; title: my animate organism as uniquely singled out namely as the; title: only one of them that is not just a body but precisely an animate; title: organism: the sole Object within my abstract world-stratum to; title: which, in accordance with experience, I ascribe fields of sensation; title: (belonging to it, however, in different manners a field of; title: tactual sensations, a field of warmth and coldness, and so forth),; title: the only Object "in" which I "rule and govern" immediately,; title: governing particularly in each of its "organs". Touching kinesthetically,; title: I perceive "with" my hands; seeing kinesthetically,; title: I perceive also "with" my eyes; and so forth; moreover I can; title: perceive thus at any time. Meanwhile the kinesthesias pertaining; title: to the organs flow in the mode "I am doing", and are subject to; title: my "I can" ; furthermore, by calling these kinesthesias into play,; title: I can push, thrust, and so forth, and can thereby "act" somatically; title: immediately, and then mediately. As perceptively active,; title: I experience (or can experience) all of Nature, including my own; title: animate organism, which therefore in the process is reflexively; title: related to itself. That becomes possible because I "can" perceive; title: one hand "by means of" the other, an eye by means of a hand,; title: and so forth a procedure in which the functioning organ must; title: become an Object and the Object a functioning organ. And it is the; title: same in the case of my generally possible original dealing with; title: Nature and with my animate organism itself, by means of this; title: organism which therefore is reflexively related to itself also; title: in practice.; title: Bringing to light my animate organism, reduced to what is; title: included in my ownness, is itself part of bringing to light the; title: ownness-essence of the Objective phenoemnon: "I, as this man".; title: If I reduce other men to what is included in my ownness, I get; title: bodies included therein; if I reduce myself as a man, I get "my; title: animate organism" and "my psyche", or myself as a psychophysical; title: unity in the latter, my personal Ego, who operates in; title: tihs animate organism and, "by means of" it, in the "external; title: world", who is affected by this world, and who thus in all respects,; title: by virtue of the continual experience of such unique modes of; title: Ego- and life-relatedness, is constituted as psychophysically; title: 98 CARTESIAN MEDITATIONS; title: united with the animate corporeal organism. If ownness-pume; title: <129> fication of the external world, the animate organism, / and thpsychophysical; title: whole, has been effected, I have lost my natural; title: sense as Ego, since every sense-relation to a possible Us or We; title: remains excluded, and have lost likewise all my worldliness, in; title: the natural sense. But, in my spiritual ownness, I am nevertheless; title: the identical Ego-pole of my manifold "pure" subjective; title: processes, those of my passive and active intentionality, and the; title: pole of all the habitualities instituted or to be instituted by those; title: processes.; title: Accordingly this peculiar abstractive sense-exclusion of what; title: is alien leaves us a kind of "world" still, a Nature reduced to; title: what is included in our ownness and, as having its place in this; title: Nature thanks to the bodily organism, the psychophysical Ego,; title: with "body and soul" and personal Ego utterly unique; title: members of this reduced "world". Manifestly predicates that; title: get significance from this Ego also occur in the reduced world; title: for example: "value" predicates and predicates of "works" as; title: such. None of this is worldly in the natural sense (therefore all; title: the quotation-marks) ; it is all exclusively what is mine in my; title: world-experience, pervading my world-experience through and; title: through and likewise cohering unitarily in my intuition. Accordingly; title: the members we distinguish in this, my peculiarly; title: own world-phenomenon, are concretely united, as is further; title: shown by the fact that the spatiotemporal form as reduced,; title: however, to the form included in my ownness also goes into; title: this reduced world-phenomenon. Hence the reduced "Objects"; title: the "physical things", the "psychophysical Ego" are; title: likewise outside one another,; title: But here something remarkable strikes us : a sequence of evidences; title: that yet, in their sequence, seem paradoxical. The; title: psychic life of my Ego (this "psychophysical" Ego), including; title: my whole world-experiencing life and therefore including my; title: actual and possible experience of what is other, is wholly unaffected; title: by screening off what is other. Consequently there belongs; title: within my psychic being the whole constitution of the world; title: existing for me and, in further consequence, the differentiation; title: of that constitution into the systems that constitute what is; title: included in my peculiar ownness and the systems that constitute; title: FIFTH MEDITATION 99; title: what is other. I, the leduced "human Ego" ("psychophysical"; title: Ego), am constituted, accordingly, as a member of the "world"; title: with a multiplicity of "objects outside me". But I myself constitute; title: all this in my "psyche" and bear it intentionally within me.; title: If perchance it could be shown that everything constituted as; title: part of my peculiar ownness, including then the reduced "world",; title: / belonged to the concrete essence of the constituting subject as <130>; title: an inseparable internal determination, then, in the Ego's selfexplication,; title: his peculiarly own world would be found as "inside"; title: and, on the other hand, when running through that world; title: straightforwardly, the Ego would find himself as a member; title: among its "externalities" and would distinguish between himself; title: and "the external world".; title: 45. The transcendental ego, and self-apperception as a psychophysical; title: man reduced to what is included in my ownness.; title: These last meditations, like all the others, have been carried; title: on by us in the attitude that effects transcendental reduction; title: carried on, that is to say, by me (the meditator) as transcendental; title: ego. We now ask how I, the human Ego reduced to what is; title: purely my own and, as thus reduced, included in the similarly; title: reduced world-phenomenon and, on the other hand, I as transcendental; title: ego are related to one another. The transcendental ego; title: emerged by virtue of my "parenthesizing" of the entire Objective; title: world and all other (including all ideal) Objectivities. In consequence; title: of this parenthesizing, I have become aware of myself; title: as the transcendental ego, who constitutes in his constitutive; title: life everything that is ever Objective for me the ego of all; title: constitutions, who exists in his actual and potential life-processes; title: and Ego-habitualities and who constitutes in them not only; title: everything Objective but also himself as identical ego. We can; title: say now: In that I, as this ego, have constituted and am continually; title: further constituting as a phenomenon l; title: (as a correlate); title: the world that exists for me, I have carried out a mundanizing; title: self-apperception under the title "Ego in the usual sense"; title: in corresponding constitutive syntheses and am maintaining a; title: 1 The phrase "as a phenomenon" supplied in accordance with Typescript C and; title: the French translation.; title: 100 CARTESIAN MEDITATIONS; title: continuing acceptance and further development of it. By virtue; title: of this mundanization everything included in the ownness belonging; title: to me transcendentally (as this ultimate ego) enters, as; title: something psychic, into "my psyche; title: 1; title: '. I find the mundanizing; title: apperception; and now, from the psyche as phenomenon and; title: part of the phenomenon man, I can go back to the all-inclusive; title: absolute ego, the transcendental ego. Therefore if I, as this ego,; title: reduce my phenomenon, "the Objective world1; title: ', to what is; title: included in my peculiar ownness and take in addition whatever; title: else I find as peculiarly my own (which can no longer contain; title: anything "alien" or "other1; title: ', after that reduction), then all this; title: ownness of my ego is to be found again, in the reduced world-; title: < 131 > phenomenon, as the ownness / of "my psyche". Here, however,; title: as a component pertaining to my world-apperception, it is; title: something transcendentally secondary. Restricting ourselves to; title: the ultimate transcendental ego and the universe of what is; title: constituted in him, we can say that a division of his whole; title: transcendental field of experience belongs to him immediately,; title: namely the division into the sphere of his ownness with the; title: coherent stratum consisting in his experience of a world reduced; title: to what is included in his ownness 1; title: (an experience in which; title: everything "other" is "screened off") and the sphere of what; title: is "other". Yet every consciousness of what is other, every mode; title: of appearance of it, belongs in the former sphere. Whatever the; title: transcendental ego constitutes in that first stratum, whatever he; title: constitutes as non-other, as his "peculiarly own" that indeed; title: belongs to him as a component of his own concrete essence (as we; title: shall show); it is inseparable from his concrete being. Within; title: and by means of this ownness the transcendental ego constitutes,; title: however, the "Objective" world, as a universe of being that is; title: other than himself and constitutes, at the first level, the; title: other in the mode : alter ego.; title: 46. Ownness as the sphere of the actualities and potentialities of; title: the stream of subjective processes.; title: Up to now we have characterized the fundamental concept of; title: "my own" only indirectly: as non-alien or non-other a charac-; title: 1 The phrase "reduced to what is included in his ownness" supplied in accordance; title: with Typescript C and the French translation.; title: FIFTH MEDITATION 101; title: terizatlon that is based on, and thus presupposes, the concept of; title: another ego. In order to clarify the sense of this "my own" it is; title: important, however, to bring out its positive characteristic, or; title: the positive characteristic of "the ego in his 1 ownness". This; title: characteristic was merely indicated in the last sentences of the; title: preceding section.; title: As our point of departure let us take something more general.; title: If a concrete object stands out for us in experience as something; title: particular, and our attentively grasping regard then becomes; title: directed to it, it becomes appropriated in this simple grasping; title: merely as "an undetermined object of empirical intuition". It; title: becomes a determined object, and one undergoing further determination,; title: in a continuation of the experience in the form of; title: a determining experience, which at first unfolds only what is; title: included in the object itself: a pure explication. In its articulated; title: synthetic course, on the basis of the object given as self-identical; title: in a continuous intuitive synthesis of identification, this pure; title: explication unfolds, in a concatenation of particular intuitions; title: the object's very / own determinations, the "internal' 1 determi->i32>; title: nations. These present themselves originaliter as determinations; title: in which it, the Identical itself, is 2 what it is and, moreover,; title: exists in itself, "in and of itself" determinations wherein its; title: identical being becomes explicated as the particulars making; title: up its ownness: what it is, in particular. This own-essential; title: content is only generally and horizonally anticipated beforehand;; title: it then becomes constituted originaliter with the sense: internal,; title: own-essential feature (specifically, part or property); title: by explication.; title: Let us apply this. When I am effecting transcendental reduction; title: and reflecting on myself, the transcendental ego, I am; title: given to myself perceptually as this ego in a grasping perception.; title: Furthermore I become aware that, although not grasped; title: before this perception, I was "already given", already there for; title: myself continually as an object of original intuition (as perceived; title: in the broader sense). But I am given, in anjr case, with an open; title: infinite horizon of still undiscovered internal features of my own.; title: 1 Reading "seiner" instead of "meiner" (my), as in both, the published text and; title: Typescript C.; title: 2 Supplied in accordance with Typescript C and the French translation; title: 102 CARTESIAN MEDITATIONS; title: My own too is discovered by explication and gets its original; title: sense by virtue thereof. It becomes uncovered originaliter when; title: rny experiencing-explicating regard is directed to myself, to my; title: perceptually and even apodictically given "I am" and its abiding; title: identity with itself 1 in the continuous unitary synthesis of original; title: self-experience. Whatever is included in this identical being's; title: own essence is characterized as its actual or possible explicatum,; title: as a respect in which I merely unfold my own identical being as; title: what it, as identical, is in particular: it in itself.; title: Now the following is to be noted here. Though I speak rightly; title: of self-perception, and indeed as regards my concrete ego, that; title: is not to say that, like explication of a perceptually given 'Visual; title: thing", self-explication always goes on in particular perceptions,; title: in the proper sense, and accordingly yields just perceptual; title: explicata and no others. After all, when explicating the horizon; title: of being that is included in my own essence, one of the first things; title: I run into is my immanent temporality and, with it, my existence; title: in the form of an open infiniteness, that of a stream of subjective; title: processes, and in the form of all these "ownnesses" of mine that; title: are somehow included in the stream one of which is my; title: explicating. Since it goes on in the living present, self-explication; title: < 133 > can / find, strictly perceptively, only what is going on in the living; title: present. In the most original manner conceivable it uncovers; title: my own past by means of recollections. Therefore, though I am; title: continually given to myself originaliter and can explicate progressively; title: what is included in my own essence, this explication; title: is carried out largely in acts of consciousness that are not perceptions; title: of the own-essential moments it discovers. Thus alone can my; title: stream of subjective processes, the stream in which I live as the; title: identical Ego, become accessible to me : first of all, in respect of; title: its actualities, and then in respect of the potentialities that; title: manifestly are likewise moments of iny own essence. All possibilities; title: of the kind subsumed under the I "can" or "could have"; title: set this or that series of subjective processes going (including in; title: particular: I can look ahead or look back, I can penetrate and; title: uncover the horizon of my temporal being) all such possibilities; title: manifestly belong to me as moments of my own essence.; title: In every case, however, explication is original if, precisely on; title: 1 According to Typescript C; "and my abiding identity with myself.; title: FIFTH MEDITATION 103; title: the basis of original self-experience, it unfolds the experienced; title: itself and confers upon the experienced that self-giveness which; title: is, for it, the most original conceivable. The apodictic evidence of; title: transcendental self-perception (the apodictic evidence of the; title: "I am") extends into such explication, though with a previously; title: stated restriction. In unqualifiedly apodictic evidence self-explication; title: brings out only the all-embracing structural forms in; title: which I exist as ego that is to say : in which I exist with an; title: essentially necessary all-inclusiveness and without which I could; title: not exist. They include (among others) the mode of existence; title: in the form of a certain all-embracing life of some sort or other,; title: that of existence in the form of the continuous self-constitution; title: of that life's own processes, as temporal within an all-embracing; title: time, and so forth. In this all-embracing apodictic Apriori, with; title: its undetermined universality and, on the other hand, its determinability,; title: every explication of single egological data then; title: participates for example: as a certain, albeit imperfect, evidence; title: contained in the recollection of my own past. The participation; title: in apodicticity appears in the formal law (which is itself; title: apodictic): So much illusion, so much being which is only; title: covered up and falsified thereby and which therefore can be; title: asked about, sought, and (by following a predelineated way); title: found, even if only with approximation to its fully determined; title: content. This fully determined content itself, with the sense of; title: something firmly identifiable again and again, in respect of all; title: its parts and moments, is an "idea", valid a priori. /; title: 47. The intentional object also belongs to the full monadic <134>; title: concretion of ownness. Immanent transcendence and primordial; title: world.; title: Manifestly (and this is of particular importance) the own-essentiaaliy; title: belonging to me as ego comprises more than merely the; title: pctualities and potentialities of the stream of subjective; title: rtocesses. Just as it comprises the constitutive systems, it comprises; title: the constituted unities but with a certain restriction. That; title: is to say: Where, and so far as, the constituted unity is inseparable; title: from the original constitution itself, with the inseparableness that; title: 104 CARTESIAN MEDITATIONS; title: characterizes an immediate 1 concrete oneness, not only the; title: constitutive perceiving but also the perceived existent belongs; title: to my concrete very-ownness.; title: That is not only the case with sensuous data, which, taken as; title: mere data of sensation, become constituted as peculiarly my; title: own: as "immanent temporalities" within the limits of my ego.; title: It is also the case with all my habitualities, which are likewise; title: peculiarly my own : the habitualities that begin with institutive; title: acts of my own and become constituted as abiding convictions; title: in which / myself become abidingly convinced of such and such,; title: and by virtue of which I, as polar Ego (Ego in the particular; title: sense: mere Ego-pole), acquire determinations that are specifically; title: Ego-determinations. But "transcendent objects'' (for example:; title: the objects of "external" sensuousness, unities belonging; title: to multiplicites of sensuous modes of appearance) also belong; title: here: if I, as ego, take into account just what is constituted; title: actually originaliter as an appearing spatial object by my own; title: sensuousness, my own apperceptions, as itself concretely inseparable; title: from them. We see forthwith that the entire reduced "world",; title: which we previously obtained by excluding the sense-components; title: pertaining to what is other or alien, belongs in this sphere and; title: is rightly included in the positively defined concrete make-up; title: of the ego : as something peculiarly his own. As soon as we exclude; title: from consideration the intentional effects produced" by; title: "empathy", by our experience of others, we have a Nature; title: (including an animate organism) that is constituted, to be sure,; title: as a unity of spatial objects "transcending" the stream of subjective; title: processes, yet constituted as merely a multiplicity of; title: < 135 > objects / of possible experience this experience being purely; title: my own life, and what is experienced in this experience being; title: nothing more than a synthetic unity inseparable from this life; title: and its potentialities.; title: In this manner it becomes clear that the ego, taken concretely,; title: has a universe of what is peculiarly his own, which can be uncovered; title: by an original explication of his apodictic "ego sum"; title: an explication that is itself apodictic or at least predelineative; title: of an apodictic form. Within this "original sphere" (the sphere; title: 1 Reading "unmittelbarer" instead of "unmittelbar" (immediately), as in both the; title: published text and Typescript C. Cf. the French: "immediate et concrete".; title: FIFTH MEDITATION 105; title: of original self-explication) we find also a "transcendent world",; title: which accrues on the basis of the intentional phenomenon,; title: "Objective world", by reduction to what is peculiarly the ego's; title: own (in the positive sense, which is now preferred). But, provided; title: only that they are subjected to our reduction to what is included; title: in the ego's ownness, all the corresponding illusions, phantasies,; title: "pure" possibilities, and eidetic objectivities, which offer; title: themselves as "transcendent", likewise belong in this domain; title: the domain of my peculiarly own essentiality, of what I am in; title: myself, in my full concreteness or (as we may also say) what I; title: am in myself as this monad 1; title: .; title: 48. The transcendency of the Objective world as belonging to a; title: level higher than that of primordial transcendency.; title: That my own essence can be at all contrasted for rue with; title: something else, or that I (who am I) can become aware of; title: someone else (who is not I but someone other than I), presupposes; title: that not all my own modes of consciousness are modes of my; title: self-consciousness. Since actual being is constituted originally by; title: harmoniousness of experience, my own self must contain, in; title: contrast to self-experience and the system of its harmoniousness; title: (the system, therefore, of self-explication into components of my; title: ownness), yet other experiences united in harmonious systems.; title: And now the problem is how we are to understand the fact that; title: the ego has, and can always go on forming, in himself such; title: intentionalities of a different kind, intentionalities with an existence-; title: sense whereby he wholly transcends his own being. How; title: can something actually existent for me and, as that, not just; title: somehow meant but undergoing harmonious verification in me; title: be anything else than, so to speak, a point of intersection; title: belonging to my constitutive synthesis? As concretely inseparable; title: from my synthesis, is it peculiarly my own? But even the; title: / possibility of a vaguest, emptiest intending of something alien <136>; title: is problematic, if it is true that, essentially, every such mode of; title: consciousness involves its possibilities of an uncovering of what; title: is intended, its possibilities of becoming converted into either; title: 1 Reading with Typescript C and the French translation. According to the published; title: text: "or (as we may also say) in my monad".; title: 106 CARTESIAN MEDITATIONS; title: fulfilling or disillusioning experiences of what is meant, and; title: moreover, (as regards the genesis of the consciousness) points back; title: to such experiences of the same intended object or a similar one.; title: The fact of experience of something alien (something that is; title: not I), is present as experience of an Objective world and others; title: in it (non-Ego in the form: other Ego) ; and an important result; title: of the ownness-reduction performed on these experiences was; title: that it brought out a substratum belonging to them, an intentional; title: substratum in which a reduced "world" shows itself,; title: as an "immanent transcendency". In the order pertaining to; title: constitution of a world alien to my Ego a world "external" to; title: my own concrete Ego (but not at all in the natural spatial sense); title: that reduced world is the intrinsically first, the "primordial"; title: transcendency (or "world"); and, regardless of its ideality as a; title: synthetic unity belonging to an infinite system of my potentialities,; title: it is still a determining part of my own concrete being, the; title: being that belongs to me as concrete ego.; title: It must now be made understandable how, at the founded; title: Mgher level, the sense-bestowal pertaining to transcendency; title: proper, to constitutionally secondary Objective transcendency,; title: comes about and does so as an experience. Here it is not a; title: matter of uncovering a genesis going on in time, but a matter; title: of "static analysis'". The Objective world is constantly there; title: before me as already finished, a datum of my livingly continuous; title: Objective experience and, even in respect of what is no longer; title: experienced, something I go on accepting habitually. It is a; title: matter of examining this experience itself and uncovering intentionally; title: the manner in which it bestows sense, the manner; title: in which it can occur as experience and become verified as evidence; title: relating to an a.ctual existent with an explicatable essence; title: of its own, which is not my own essence and has no place as a; title: constituent part thereof, though it nevertheless can acquire sense; title: and verification only in my essence. /; title: <137>49. Predelineation of the course to be followed by intentional; title: explication of experiencing what is other.; title: Constitution of the existence-sense, "Objective world1; title: ', on; title: the basis of my primordial "world", involves a number of levels.; title: FIFTH MEDITATION 107; title: As the first of these, there is to be distinguished the constitutional; title: level pertaining to the "other ego" or to any "other egos"; title: whatever that is: to egos excluded from my own concrete; title: being (from me as the "primordial ego"). In connexion with that; title: and, indeed, motivated by it, there occurs a universal superaddition; title: of sense to my primordial world, whereby the latter becomes; title: the appearance "of" a determinate "Objective" world, as; title: the identical world for everyone, myself included. Accordingly; title: the intrinsically first other (the first "non-Ego") is the other Ego.; title: And the other Ego makes constitutionally possible a new infinite; title: domain of what is "other": an Objective Nature and a whole; title: Objective world, to which all other Egos and I myself belong.; title: This constitution, arising on the basis of the "pure" others (the; title: other Egos who as yet have no worldly sense), is essentially such; title: that the "others"-for-me do not remain isolated; on the contrary,; title: an Ego-community, which includes me, becomes constituted (in; title: my sphere of ownness, naturally) as a community of Egos; title: existing with each other and for each other ultimately a community; title: of monads, which, moreover, (in its communalized mtentionality); title: constitutes the one identical world. In this world all; title: Egos again present themselves, but in an Objectivating apperception; title: with the sense "men" or "psychophysical men as worldly; title: Objects".; title: By virtue of the mentioned communalization <of constitutive; title: intentionality >, the transcendental intersubjectivity has an; title: intersubjective sphere of ownness, in which it constitutes the; title: Objective world; and thus, as the transcendencental "We", it; title: is a subjectivity for this world and also for the world of men,; title: which is the form in which it has made itself Objectively actual.; title: If, however, intersubjective sphere of ownness and Objective; title: world are to be distinguished here, nevertheless, when I as ego; title: take my stand on the basis of the intersubjectivity constituted; title: from sources within my own essence, I can recognize that the; title: Objective world does not, in the proper sense, / transcend that <138>; title: sphere or that sphere's own intersubjective essence, but rather; title: inheres in it as an "immanent" transcendency. Stated more; title: precisely: The Objective world as an idea the ideal correlate; title: of an intersubjective (intersubjectively communalized) experience,; title: which ideally can be and is carried on as constantly har108; title: CARTESIAN MEDITATIONS; title: monious is essentially related to intersubjectivity (itself; title: constituted as having the ideality of endless openness), whose; title: component particular subjects are equiped with mutually corresponding; title: and harmonious constitutive systems. Consequently; title: the constitution of the world essentially involves a "harmony" of the; title: monads: precisely this harmony among particular constitutions; title: in the particular monads; and accordingly it involves also a; title: harmonious generation that goes on in each particular monad.; title: That is not meant, however, as a ''metaphysical" hypothesizing; title: of monadic harmony, any more than the monads themselves; title: are metaphysical inventions or hypotheses. On the contrary, it; title: is itself part of the explication of the intentional components; title: implicit in the fact of the experiential world that exists for us.; title: Here again it is to be noted that, as has been repeatedly emphasized,; title: the ideas referred to are not phantasies or modes of the; title: "as if", but arise constitutionally in integral connexion with all; title: Objective experience and have their modes of legitimation and; title: their development by scientific activity.; title: What we have just presented is a preliminary view of the; title: course to be followed, level by level, in the intentional explication; title: that we must carry out, if we are to solve the transcendental; title: problem in the only conceivable way and actually execute; title: the transcendental idealism of phenomenology.; title: 50. The mediate intentionality of experiencing someone else, as; title: "appresentation" (analogical apperception).; title: After we have dealt with the prior stage, which is very important; title: transcendentally namely, definition and articulation; title: of the primordial sphere , the genuine difficulties (and in fact; title: they are not inconsiderable) are occasioned by the first of the; title: above-indicated steps toward constitution of an Objective world:; title: the step taking us to the "other" ego. They lie, accordingly, in the; title: transcendental clarification of experiencing "someone else'; title: 1; title: in the sense in which the other has not yet attained the sense; title: "man11; title: . /; title: <139> Experience is original consciousness; and in fact we generally; title: say, in the case of experiencing a man ; the other is himself there; title: FIFTH MEDITATION 109; title: before us "in person". On the other hand, this being there in; title: person does not keeps us from admitting forthwith that, properly; title: speaking, neither the other Ego himself, nor his subjective; title: processes or his appearances themselves, nor anything else belonging; title: to his own essence, becomes given in our experience; title: originally. If it were, if what belongs to the other's own essence; title: were directly accessible, it would be merely a moment of my; title: own essence, and ultimately he himself and I myself would be; title: the same. The situation would be similar as regards his animate; title: organism, if the latter were nothing else but the "body" that is; title: a unity constituted purely in my actual and possible experiences,; title: a unity belonging as a product of my "sensuousness"; title: exclusively in my primordial sphere. A certain mediacy of; title: intentionality must be present here, going out from the substratum,; title: "primordial world", (which in any case is the incessantly; title: underlying basis) and making present to consciousness; title: a "there too", which nevertheless is not itself there and can; title: never become an "itself-there". We have here, accordingly, a; title: kind of making "co-present" , a kind of "appresentation".; title: An appresentation occurs even in external experience, since; title: the strictly seen front of a physical thing always and necessarily; title: appresents a rear aspect and prescribes for it a more or less; title: determinate content. On the other hand, experiencing someone; title: else cannot be a matter of just this kind of appresentation, which; title: already plays a role in the constitution of primordial Nature:; title: Appresentation of this sort involves the. possibility of verification; title: by a corresponding fulfilling presentation (the back; title: becomes the front) ; whereas, in the case of that appresentation; title: which would lead over into the other original sphere, such verification; title: must be excluded a priori. How can appresentation of; title: another original sphere, and thereby the sense "someone else",; title: be motivated in my original sphere and, in fact, motivated as; title: experience as the word "appresentation" (making intended; title: as co-present) already indicates? Not every non-originary; title: making-present can do that. A non-originary making-present; title: can do it only in combination with an originary presentation, an; title: itself-giving proper; and only as demanded by the originary; title: presentation can it have the character of appresentation; title: somewhat as, in the case of experiencing a physical thing, what; title: 110 CARTESIAN MEDITATIONS; title: is there perceptually motivates <belief in > something else being; title: there too.; title: The perception proper that functions as the underlying basis is; title: < 1 40 > offered us by our / perception of the primordially reduced world; title: with its previously described articulation a perception going; title: on continually within the general bounds of the ego's incessant; title: self-perception. The problem now is: In the perception of that; title: reduced world, what in particular must be of account here ? How; title: does the motivation run ? What becomes uncovered as involved; title: in the very complicated intentional performance of the appresentation,; title: which does in fact come about ?; title: Initial guidance can be furnished by the verbal sense, an Other:; title: an Other Ego. "Alter" signifies alter ego. And the ego involved; title: here is I myself, constituted within my primordial ownness, and; title: uniquely, as the psychophysical unity (the primordial man) : as; title: "personal" Ego, governing immediately in my animate organism; title: (the only animate organism) and producing effects mediately 1; title: in the primordial surrounding world; the subject, moreover, of; title: a concrete intentional life, <and (?) > of a psychic sphere relating; title: to himself and the "world". All of that with the grouping; title: under types that arises in experiential life and the familiar forms; title: of flow and combination is at our disposal. As for the intentionalities; title: by which it has become constituted (and they too; title: are highly complicated) admittedly we have not investigated; title: them <in these meditations >. They belong to a distinct stratum; title: and are the theme of vast investigations into which we did not; title: and could not enter.; title: Let us assume that another man enters our perceptual sphere.; title: Primordially reduced, that signifies: In the perceptual sphere; title: pertaining to my primordial Nature, a body is presented, which,; title: as primordial, is of course only a determining part of myself: an; title: "immanent transcendency". Since, in this Nature and this; title: world, my animate organism is the only body that is or can be; title: constituted originally as an animate organism (a functioning; title: organ), the body over there, which is nevertheless apprehended; title: as an animate organism, must have derived this sense by an; title: apperceptive transfer from my animate organism, and done so in; title: 1; title: According: to the published text, Typescript C and the French translaton:; title: "immediately".; title: FIFTH MEDITATION 1 1 1; title: a manner that excludes an actually direct, and hence primordial,; title: showing of the predicates belonging to an animate organism; title: specifically, a showing of them in perception proper. It is clear; title: from the very beginning that only a similarity connecting,; title: within my primordial sphere, that body over there with my body; title: can serve as the motivational basis for the "analogizing" apprehension; title: of that body as another animate organism. /; title: There would be, accordingly, a certain assimilative apper-<ui>; title: ception; but it by no means follows that there would by an; title: inference from analogy. Apperception is not inference, not a; title: thinking act. Every apperception in which we apprehend at a; title: glance, and noticingly grasp, objects given beforehand for; title: example, the already-given everyday world every apperception; title: in which we understand their sense and its horizons; title: forthwith, points back to a "primal instituting", in which an; title: object with a similar sense became constituted for the first time.; title: Even the physical things of this world that are unknown to us; title: are, to speak generally, known in respect of their type. We have; title: already seen like things before, though not precisely this thing; title: here. Thus each everyday experience involves an analogizing; title: transfer of an originally instituted objective sense to a new case,; title: with its anticipative apprehension of the object as having a; title: similar sense. To the extent that there is givenness beforehand,; title: there is such a transfer. At the same time, that sense-component; title: in further experience which proves to be actually new may; title: function in turn as institutive and found a pregivenness that; title: has a richer sense. The child who already sees physical things; title: understands, let us say, for the first time the final sense of; title: scissors ; and from now on he sees scissors at the first glance as; title: scissors but naturally not in an explicit reproducing, comparing,; title: and inferring. Yet the manner in which apperceptions; title: arise and consequently in themselves, by their sense and; title: sense-horizon, point back to their genesis varies greatly. There; title: are different levels of apperception, corresponding to different; title: layers of objective sense. Ultimately we always get back to the; title: radical differentiation of apperceptions into those that, according; title: to their genesis, belong purely to the primordial sphere and those; title: that present themselves with the sense "alter ego" and, upon this; title: sense, have built a new one thanks to a genesis at a higher level.; title: 112 CARTESIAN MEDITATIONS; title: 51. "Pairing" as an associatively constitutive component of my; title: experience of someone else.; title: If we attempt to indicate the peculiar nature of that analogizing; title: apprehension whereby a body within my primordial; title: sphere, being similar to my own animate body, becomes apprehended; title: as likewise an animate organism, we encounter: first, the; title: < 1 42 > circumstance that here the primally instittttive original / is always; title: livingly present, and the primal instituting itself is therefore; title: always going on in a livingly effective manner; secondly, the; title: peculiarity we already know to be necessary, namely that what; title: is appresented by virtue of the aforesaid analogizing can never; title: attain actual presence, never become an object of perception; title: proper. Closely connected with the first peculiarity is the circumstance; title: that ego and alter ego are always and necessarily given in; title: an original "pairing".; title: Pairing, occurence in configuration as a pair and then as a; title: group, a plurality, is a universal phenomenon of the transcendental; title: sphere (and of the parallel sphere of intentional psychology);; title: and, we may add forthwith, as far as a pairing is; title: actually present, so far extends that remarkable kind of primal; title: instituting of an analogizing apprehension its continuous; title: primal institution in living actuality which we have already; title: stressed as the first peculiarity of experiencing someone else.; title: Hence it is not exclusively peculiar to this experience.; title: First of all, let us elucidate the essential nature of any; title: 'pairing"; title: (or any forming of a plurality) . Pairing is a primal form of that; title: passive synthesis which we designate as "association", in contrast; title: to passive synthesis of "identification". In a pairing association; title: the characteristic feature is that, in the most primitive case, two; title: data are given intuitionally, and with prominence, in the unity; title: of a consciousness and that, on this basis essentially, already; title: in pure passivity (regardless therefore of whether they are noticed; title: or unnoticed) , as data appearing with mutual distinctness,; title: they found phenomenologically a unity of similarity and thus are; title: always constituted precisely as a pair. If there are more than; title: two such data, then a phenomenally unitary group, a plurality, becomes; title: constituted. On more precise analysis we find essentially; title: present here an intentional overreaching, coming "about genetFIFTH; title: MEDITATION 113; title: ically (and by essential necessity) as soon as the data that; title: undergo pairing have become prominent and simultaneously; title: intended; we find, more particularly, a living mutual awakening; title: and an overlaying of each with the objective sense of the other.; title: This overlaying can bring a total or a partial coincidence, which in; title: any particular instance has its degree, the limiting case being; title: that of complete 'likeness". As the result of this overlaying,; title: there takes place in the paired data a mutual transfer of sense; title: that is to say : an apperception of each according to the sense of; title: the other, so far as / moments of sense actualized in what is <143>; title: experienced do not annul this transfer, with the consciousness; title: of "different '.; title: In that case of association and apperception which particularly; title: interests us namely apperception of the alter ego by the; title: ego pairing first comes about when the Other enters my field; title: of perception. I, as the primordial psychophysical Ego, am; title: always prominent in my primordial field of perception, regardless; title: of whether I pay attention to myself and turn toward myself; title: with some activity or other. In particular, my live body is always; title: there and sensuously prominent; but, in addition to that and; title: likewise with primordial originariness, it is equipped with the; title: specific sense of an animate organism. Now in case there presents; title: itself, as outstanding in my primordial sphere, a body "similar'; title: 1; title: to mine that is to say, a body with determinations such that; title: it must enter into a phenomenal pairing with mine it seems; title: clear without more ado that, with the transfer of sense, this; title: body must forthwith appropriate from mine the sense : animate; title: organism. But is the apperception actually so transparent? Is; title: it a simple apperception by transfer, like any other ? What makes; title: this organism another's, rather than a second organism of my; title: own ? Obviously what we designated as the second fundamental; title: characteristic of the apperception in question plays a part here:; title: that none of the appropriated sense specific to an animate organism; title: can become actualized originarily in my primordial sphere.; title: 52. Appresentation as a kind of experience with its own style of; title: verification.; title: But now there arises for us the difficult problem of making it; title: understandable that such an apperception is possible and need; title: 114 CARTESIAN MEDITATIONS; title: not be annulled forthwith. How does it happen that, as the fact; title: tells us, the transferred sense is appropriated with existencestatus,; title: as a set of "psychic" determinations existing in combination; title: with that body over there, even though they can never; title: show themselves as themselves in the domain of originality, belonging; title: to the primordial sphere (which alone is available) ?; title: Let us look at the intentional situation more closely. The; title: appresentation which gives that component of the Other which; title: is not accessible originaliter is combined with an original presentation; title: (of "his" body as part of the Nature given as included; title: in my ownness). In this combination, moreover, the Other's; title: < 1 44 > animate body and his governing Ego / are given in the manner; title: that characterizes a unitary transcending experience. Every; title: experience points to further experiences that would fulfil and; title: verify the appresented horizons, which include, in the form of; title: non-intuitive anticipations, potentially verifiable syntheses of; title: harmonious further experience. Regarding experience of someone; title: else, it is clear that its fulfillingly verifying continuation can; title: ensue only by means of new appresentations that proceed in a synthetically; title: harmonious fashion, and only by virtue of the manner; title: in which these appresentations owe their existence-value to their; title: motivational connexion with the changing presentations proper,; title: within my ownness, that continually appertain to them.; title: As a suggestive clue to the requisite clarification, this proposition; title: may suffice : The experienced animate organism of another; title: continues to prove itself as actually an animate organism, solely; title: in its changing but incessantly harmonious "behavior". Such; title: harmonious behavior (as having a physical side that indicates; title: something psychic appresentatively) must present itself fulfillingly; title: in original experience, and do so throughout the continuous; title: change in behavior from phase to phase. The organism; title: becomes experienced as a pseudo-organism, precisely if there is; title: something discordant about its behavior.; title: The character of the existent "other" has its basis in this kind; title: of verifiable accessibility of what is not originally accessible.; title: Whatever can become presented, and evidently verified, originally; title: is something / am ; or else it belongs to me as peculiarly; title: my own. Whatever, by virtue thereof, is experienced in that; title: founded manner which characterizes a primordially unfulfillable; title: FIFTH MEDITATION 115; title: experience an experience that does not give something itself; title: originally but that consistently verifies something indicated; title: is "other". It is therefore conceivable only as an analogue of; title: something included in my peculiar ownness. Because of its senseconstitution; title: it occurs necessarily as an "intentional modification"; title: of that Ego of mine which is the first to be Objectivated, or as; title: an intentional modification of my primordial "world": the; title: Other as phenomenologically a "modification" of myself (which,; title: for its part, gets this character of being "my" self by virtue of; title: the contrastive pairing that necessarily takes place). It is clear; title: that, with the other Ego, there is appresented, in an analogizing; title: modification, everything that belongs to his concretion: first,; title: his primordial world, and then his fully concrete ego. In other; title: words, another monad becomes constituted appresentatively in; title: mine.; title: Similarly (to draw an instructive comparison), within my; title: ownness and moreover within / the sphere of its living present, <145>; title: my past is given only by memory and is characterized in memory; title: as my past, a past present that is: an intentional modification.; title: The experiential verification of it, as a modification, then; title: goes on necessarily in harmonious syntheses of recollection; only; title: thus does a past as such become verified. Somewhat as my; title: memorial past, as a modification of my living present, "transcends"; title: my present, the appresented other being "transcends"; title: my own being (in the pure and most fundamental sense: what; title: is included in my primordial ownness) . In both cases the modification; title: is inherent as a sense-component in the sense itself ; it is; title: a correlate of the intentionality constituting it. Just as, in my; title: living present, in the domain of "internal perception", my past; title: becomes constituted by virtue of the harmonious memories; title: occuring in this present, so in my primordial sphere, by means; title: of appresentations occuring in it and motivated by its contents,; title: an ego other than mine can become constituted accordingly,; title: in non-originary presentations [in Vergegenwartigungen] of a; title: new type, which have a modificatum of a new kind as their; title: correlate. To be sure, as long as I consider non-originary presentations; title: <of something lying > within the sphere of my ownness,; title: the Ego in whom they center is the one identical I-myself. On; title: the other hand, to everything alien (as long as it remains whitin; title: 116 CARTESIAN MEDITATIONS; title: the appresented horizon of concreteness that necessarily goes; title: with it) centers in an appresented Ego who is not I myself but,; title: relative to me, a modificatum: an other Ego.; title: An actually sufficient explication of the noematic complexes; title: involved in experience of what is alien such an explanation; title: as is absolutely necessary to a complete clarification of what; title: this experience does constitutively, by constitutive association; title: is not yet completed with what has been shown up to now.; title: There is need of a supplement, in order to reach the point where,; title: on the basis of cognitions already acquired, the possibility and; title: scope of a transcendental constitution of the Objective world; title: can become evident and transcendental-phenomenologicai idealism; title: can thus become entirely manifest.; title: 53. Potentialities of the primordial sphere and their constitutive; title: function in the apperception of the Other.; title: As reflexively related to itself, my animate bodily organism; title: (in rny primordial sphere); title: 1 has the central "Here" as its mode; title: <H6>of givenness; every other body, / and accordingly the "other's"; title: body, has the mode "There". This orientation, "There", can be; title: freely changed by virtue of my kinesthesias. Thus, in my primordial; title: sphere, the one spatial "Nature" is constituted throughout; title: the change in orientations, and constituted moreover with; title: an intentional relatedness to my animate organism as functioning; title: perceptually. Now the fact that my bodily organism can be; title: (and is) apprehended as a natural body existing and movable in; title: space like any other is manifestly connected with the possibility; title: expressed in the words : By free modification of my kinesthesias,; title: particularly those of locomotion, I can change my position in; title: such a manner that I convert any There into a Here that is; title: to say, I could occupy any spatial locus with my organism. This; title: implies that, perceiving from there, I should see the same physical; title: things, only in correspondingly different modes of appearance,; title: such as pertain to my being there. It implies, then, that not only; title: the systems of appearance that pertain to my current perceiving; title: "from here", but other quite determinate systems, corresponding; title: 1 Supplied in accordance with Typescript C and the French translation.; title: FIFTH MEDITATION 1 1 7; title: to the change of position that puts me "there", belong constitutively; title: to each physical thing. And the same in the case of; title: every other 'There".; title: Should not these interconnexions, or rather these instances of; title: belonging together, which are involved in the primordial constitution; title: of "my" Nature and are themselves characterized as; title: associative should not they be quite essential to clarification; title: of the associative performance, experiencing someone else?; title: After all, I do not apperceive the other ego simply as a duplicate; title: of myself and accordingly as having my original sphere or; title: one completely like mine. I do not apperceive him as having,; title: more particularly, the spatial modes of appearance that are mine; title: from here ; rather, as we find on closer examination, I apperceive; title: him as having spatial modes of appearance like those I should; title: have if I should go over there and be where he is. Furthermore; title: the Other is appresentatively apperceived as the "Ego" of a; title: primordial world, and of a monad, wherein his animate organism; title: is originally constituted and experienced in the mode of the; title: absolute Here, precisely as the functional center for his governing.; title: In this appresentation, therefore, the body in the mode There,; title: which presents itself in my monadic sphere and is apperceived; title: as another's live body (the animate organism of the alter ego); title: that body indicates "the same" body in the mode Here, as the; title: body experienced by the other ego in his monadic sphere.; title: Moreover it indicates the "same" body concretely, with all the; title: constitutive intentionality pertaining to this mode of givenness; title: in the other's experience. /; title: 54. Explicating the sense of the appresentation wherein I <H7>; title: experience someone else.; title: Manifestly what has just now been brought to light points to; title: the course of the association constituting the mode "Other".; title: The body that is a member of my primordial world (the body; title: subsequently of the other ego) is for me a body in the mode; title: There. Its manner of appearance does not become paired in a; title: direct association with the manner of appearance actually belonging; title: at the time to my animate organism (in the mode Here) ;; title: 118 CARTESIAN MEDITATIONS; title: rather it awakens reproductively another, an immediately 1; title: similar appearance included in the system constitutive of my; title: animate organism as a body in space. It brings to mind the way; title: my body would look "if I were there". In this case too, although; title: the awakening does not become a memory intuition, pairing; title: takes place. The first-awakened manner of appearance of my; title: body is not the only thing that enters into a pairing ; my body; title: itself does so likewise: as the synthetic unity pertaining to this; title: mode, and the many other familiar modes, of its appearance.; title: Thus the assimilative apperception becomes possible and established,; title: by which the external body over there receives analogically; title: from mine the sense, animate organism, and consequently; title: the sense, organism belonging to another "world",; title: analogous to my primordial world.; title: The general style of this and every other apperception that; title: arises associatively is therefore to be described as follows : With; title: the associative overlapping of the data founding the apperception,; title: there takes place an association at a higher level. If the; title: one datum is a particular mode of appearance of an intentional; title: object, which is itself an index pointing to an associatively; title: awakened system of manifold appearances wherein it would; title: show itself, then the other datum is "supplemented" to become; title: likewise an appearance of something, namely an analogous; title: object. But it is not as though the unity and multiplicity "thiust; title: upon" the latter datum merely supplemented it with modes of; title: appearance taken from these others. On the contrary, the analogically; title: apprehended object and its indicated system of appearances; title: are indeed analogically adapted to the analogous appearance,; title: which has awakened this whole system too. Every; title: overlapping-at-a-distance, which occurs by virtue of associative; title: pairing, is at the same time a fusion and 2 therein, so far as incompatibilities; title: do not interfere, an assimilation, an accomodation; title: of the sense of the one member to that of the other. /; title: < 148 > If we return to our case, that of apperception of the alter ego,; title: it is now self-understood that what is appresented by the "body"; title: over there, in my primordial "surrounding world", is not; title: 1 The words "another" and "immediately" supplied in accordance with Typescript; title: C and the French translation.; title: a Supplied in accordance with Typescript C and the French translation.; title: FIFTH MEDITATION I \ 9; title: something psychic of mine, nor anything else in my sphere of; title: ownness. I am here somatically, the center of a primordial; title: "world" oriented around me. Consequently my entire primordial; title: ownness, proper to me as a monad, has the content of the Here; title: not the content varying with some "I can and do", which; title: might set in, and belonging to some There or other; accordingly,; title: not the content belonging to that definite There. 1 Each of these; title: contents excludes the other; they cannot both exist <in my; title: sphere of ownness > at the same time. But, since the other body; title: there enters into a pairing association with my body here and,; title: being given perceptually, becomes the core of an appresentation,; title: the core of my experience of a coexisting ego, that ego, according; title: to the whole sense-giving course of the association, must be; title: appresented as an ego now coexisting in the mode There, "such as; title: I should be if I were there". My own ego however, the ego given; title: in constant self-perception, is actual now with the content belonging; title: to his Here. Therefore an ego is appresented, as other than; title: mine. That which is primordially incompatible, in simultaneous; title: coexistence, becomes compatible: because my primordial ego; title: constitutes the ego who is other for him by an appresentative; title: apperception, which, according to its intrinsic nature, never; title: demands and never is open to fulfilment by presentation.; title: Likewise easy to understand is the manner in which, as the; title: effective association goes on continuously, such an appresentation; title: of someone else continually furnishes new appresentational contents; title: that is to say, brings the changing contents of the other; title: ego to definite notice; and, on the other hand, the manner in; title: which, by virtue of the combination with a continual presentation; title: and the associational demands expectantly addressed to this; title: presentation, a consistent confirmation becomes possible. The; title: first determinate content obviously must be formed by the understanding; title: of the other's organism and specifically organismal; title: conduct: the understanding of the members as hands groping; title: or functioning in pushing, as feet functioning in walking, as eyes; title: functioning in seeing, and so forth. With this the Ego at first is; title: determined only as governing thus somatically [so leiUich waltendes]; title: and, in a familiar manner, proves himself continually, so; title: 1 Reading with the original typescript, as ^iven in the appendix to the published; title: 120 CARTESIAN MEDITATIONS; title: far as the whole stylistic form of the sensible processes manifest; title: to me primordially must correspond to the form whose type is; title: familiar from my own organismal governing [leibliches Walien].; title: <H9>/ It is quite comprehensible that, as a further consequence, an; title: "empathizing" of definite contents belonging to the "higher; title: psychic sphere" arises. Such contents too are indicated somatically; title: and in the conduct of the organism toward the outside world; title: for example : as the outward conduct of someone who is angry; title: or cheerful, which I easily understand from my own conduct; title: under similar circumstances. Higher psychic occurrences, diverse; title: as they are and familiar as they have become, have furthermore; title: their style of synthetic interconnexions and take their course in; title: forms of their own, which I can understand associatively on the; title: basis of my empirical familiarity with the style of my own life,; title: as examplifying roughly differentiated typical forms. In this; title: sphere, moreover, every successful understanding of what occurs; title: in others has the effect of opening up new associations and new; title: possibilities of understanding; and conversely, since every pairing; title: association is reciprocal, every such understanding uncovers my; title: own psychic life in its similarity and difference and, by bringing; title: new features into prominence, makes it fruitful for new associations.; title: 55. Establishment of the community of monads.; title: The first form of Objectivity: intersubjective Nature.; title: But it is more important to clarify the community, developing; title: at various levels, which is produced forthwith by virtue of experiencing; title: someone else; the community between me, the; title: primordial psychophysical Ego governing in and by means of; title: my primordial organism, and the appresentatively experienced; title: Other; then, considered more concretely and radically, between; title: my monadic ego and his.; title: The first thing constituted in the form of community, and the; title: foundation for all other intersubjectively common things, is the; title: commoness of Nature, along with that of the Other's organism; title: and his psychophysical Ego, as paired with my own psychophysical; title: Ego.; title: Since other subjectivity, by appresentation within the exclusive; title: own-essentialness of my subjectivity, arises with the; title: FIFTH MEDITATION 121; title: sense and status of a subjectivity that is other in its own essence1; title: ,; title: it might at first seem to be a mystery how community even; title: the first community, in the form of a common world becomes; title: established. The other organism, as appearing in my primordial; title: sphere, is first of all a body in my / primordial Nature, which is <150>; title: a synthetic unity belonging to me and therefore, as a determining; title: part included in my own essence, inseparable from me myself.; title: If that body functions appresentatively, then, in union with it,; title: the other Ego becomes an object of my consciousness and; title: primarily the other Ego with his organism, as given to him in; title: the manner of appearance pertaining to his "absolute Here''.; title: How can I speak at all of the same body, as appearing within my; title: primordial sphere in the mode There and within his and to him; title: in the mode Here? These two primordial spheres, mine which is; title: for me as ego the original sphere, and his which is for me an; title: appresented sphere are they not separated by an abyss I; title: cannot actually cross, since crossing it would mean, after all,; title: that I acquired an original (rather than an appresenting) experience; title: of someone else ? If we stick to our de facto experience,; title: our experience of someone else as it comes to pass at any time,; title: we find that actually the sensuously seen body is experienced; title: forthwith as the body of someone else and not as merely an indication; title: of someone else. Is not this fact an enigma ?; title: The body belonging to my original sphere and the body; title: constituted, after all, quite separately in the other ego become; title: identified and are called the identical body of someone else. How; title: does this identification come about? How can it come about?; title: But the enigma appears only if the two original spheres have; title: already been distinguished a distinction that already presupposes; title: that experience of someone else hks done its work. Since; title: we are not dealing here with a temporal genesis of such experience,; title: on the basis of a temporally antecedent self-experience,; title: manifestly only a precise explication of the intentionality; title: actually observable in our experience of someone, else and discovery; title: of the motivations essentially implicit in that intentionality; title: can unlock the enigma.; title: 1 Reading, with Typescript C, "einer eigenwesentlich-andercn" instead of "einer; title: eigenwesentlichen anderen" (another subjectivity having its own essence). Cf, the; title: French: "ayant un etre essentiellement propre".; title: 122 CARTESIAN MEDITATIONS; title: As we said once before, appresentation as such presupposes a; title: core of presentation. It is a making present combined by associations; title: with presentation, with perception proper, but a making; title: present that is fused with the latter in the particular function of; title: ''co-perception". In other words, the two are so fused that they; title: stand within the functional community of one perception, which; title: simultaneously presents and appresents, and yet furnishes for; title: the total object a consciousness of its being itself there. Therefore,; title: <i5l>in the object of / such a presentive-appresentive perception (an; title: object making its appearance in the mode, itself-there), we must; title: distinguish noematically between that part which is genuinely; title: perceived and the rest, which is not strictly perceived and yet; title: is indeed there too. Thus every perception of this type is transcending:; title: it posits more as itself-there than it makes ''actually"; title: present at any time. Every external perception belongs here; title: for example, perception of a house (front rear) ; but at bottom; title: absolutely every perception, indeed every evidence, is thus; title: described in respect of a most general feature, provided only; title: that we understand "presenting" in a broader sense.; title: Let us apply this general cognition to the case of experiencing; title: someone else. In this case too it should be noted that experience; title: can appresent only because it presents, that here too appresentation; title: can exist only in the aforesaid functional community with; title: presentation. That implies, however, that, from the very beginning,; title: what this experience presents must belong to the unity of; title: the very object appresented. In other words: It is not, and cannot; title: be, the case that the body belonging to my primordial sphere; title: and indicating to me the other Ego (and, with him, the whole; title: of the other primordial sphere or the other concrete ego) could; title: appresent his factual existence and being-there-too, unless this; title: primordial body acquired the sense, "a body belonging to the; title: other ego", and, according to the whole associative-apperceptive; title: performance, the sense: "someone else's animate organism itself'.; title: Therefore it is not as though the body over there, in my primordial; title: sphere, remained separate from the animate bodily; title: organism of the other Ego, as if that body were something like; title: a signal for its analogue (by virtue of an obviously inconceivable; title: motivation) ; it is not as though consequently, with the spreading; title: of the association and appresentation, my primordial Nature; title: FIFTH MEDITATION 123; title: and the other's appresented primordial Nature therefore my; title: concrete ego and the other concrete ego remained separate.; title: On the contrary, this natural body belonging to my sphere; title: appresents the other Ego, by virtue of the pairing association; title: with my bodily organism, and with my Ego governing in my; title: organism, within my primordially constituted Nature. In so; title: doing, it appresents first of all the other Ego's governing in this; title: body, the body over there, and mediately his governing in the; title: Nature that appears to him perceptually identically the Nature; title: to which the body over there belongs, identically the Nature; title: that / is my primordial Nature. It is the same Nature, but in the <152>; title: mode of appearance: "as if I were standing over there, where; title: the Other's body is". The body is the same, given to me as the; title: body there, and to him as the body here, the central body.; title: Furthermore, "my" whole Nature is the same as the Other's.; title: In my primordial sphere it is constituted as an identical unity; title: of my manifold modes of givenness an identical unity in; title: changing orientations around my animate organism (the zero; title: body, the body in the absolute Here), an identical unity of even; title: richer multiplicities that, as changing modes of appearance pertaining; title: to different ''senses", or else as changeable "perspectives",; title: belong to each particular orientation as here or there and also,; title: in a quite particular manner, belong to my animate organism,; title: which is inseparable from the absolute Here. All of this has for; title: me the originality of something included in my particular; title: ownness, something directly accessible in original explication of; title: my own self. In the appresented other ego the synthetic systems; title: are the same, with all their modes of appearance, accordingly; title: with all the possible perceptions and the noematic contents of; title: these: except that the actual perceptions and the modes of; title: givenness actualized therein, and also in part the objects actually; title: perceived, are not the same; rather the objects perceived are; title: precisely those perceivable from there, and as they are perceivable; title: from there. Something similar is true of anything else of my own; title: and the corresponding alien thing, even where original explication; title: does not go on in perceptions. I do not have an appresented; title: second original sphere with a second "Nature" and, in this Nature,; title: a second animate bodily organism (the one belonging to the; title: other ego himself), so that I must then ask how I can apprehend; title: 124 CARTESIAN MEDITATIONS; title: my Nature and this other as modes of appearance of the same; title: Objective Nature. On the contrary, the identity-sense of "my"; title: primordial Nature and the presentiated other primordial Nature; title: is necessarily produced by the appresentation and the unity; title: that it, as appresentation, necessarily has with the presentation; title: co-functioning for it this appresentation by virtue of which; title: an Other and, consequently, his concrete ego are there for me; title: in the first place. Quite rightly, therefore, we speak of perceiving; title: someone else arid then of perceiving the Objective world, perceiving; title: that the other Ego and I are looking at the same world,; title: and so forth though this perceiving goes on exclusively within; title: the sphere of my ownness. That does not at all contravene the; title: fact that the intentionality of this sphere transcends my owness,; title: <!53>or the fact that accordingly my ego / constitutes in himself; title: another ego and constitutes this ego, moreover, as existent.; title: What I actually see is not a sign and not a mere analogue, a; title: depiction in any natural sense of the word ; on the contrary, it; title: is someone else. And what is grasped with actual originariness; title: in this seeing namely that corporeality over there, or rather; title: only one aspect of its surface is the Other's body itself, but; title: seen just from my position anr> in respect of this aspect: According; title: to the sense-constitution involved in perceiving someone; title: else, what is grasped originaliter is the body of a psyche essentially; title: inaccessible to rne originaliter, and the two are comprised; title: in the unity of one psychophysical reality.; title: On the other hand, it is implicit in the intentional essence of; title: this perception of the Other the Other who exists henceforth,; title: as I do myself, within what is henceforth the Objective world; title: that I as perceiver can find the aforesaid distinction between my; title: primordial sphere and the merely presentiated primordial sphere; title: of the Other, and consequently can trace the peculiarities of the; title: division into two noetic strata and explicate the complexes of; title: associative intentionality. The experiential phenomenon, Objective; title: Nature, has, besides the primordially constituted stratum,; title: a superimposed second, merely appresented stratum originating; title: from my experiencing of someone else; and this fact concerns,; title: first of all, the Other's animate bodily organism, which is, so to; title: speak, the intrinsically first Object, just as the other man is constitutionally; title: the intrinsically first <0bjective> man. In the case of; title: FIFTH MEDITATION 125; title: this primal phenomenon of Objectivity, the situation is already; title: clear to us : If I screen off my experience of someone else, I have; title: the lowest constitution, the one-layered presentive constitution; title: of the other body within my primordial sphere; if I add that; title: experience, I have appresentationally, and as coinciding synthetically; title: with the presentational stratum, the same animate; title: organism as it is given to the other Ego himself, and I have the; title: further possible modes of givenness available to him.; title: From that, as is easily understandable, every natural Object; title: experienced or experienceable by me in the lower stratum; title: receives an appresentational stratum (though by no means one; title: that becomes explicitly intuited), a stratum united in an identifying; title: synthesis with the stratum given to me in the mode of; title: primordial originality: the same natural Object in its possible; title: modes of givenness to the other Ego. This is repeated, mutatis; title: mutandis, in the case of subsequently constituted mundanities; title: of the concrete Objective world as it always exists for us: namely; title: as a world of men and culture. /; title: The following should be noted in this connexion. It is implicit <154>; title: in the sense of my successful apperception of others that their; title: world, the world belonging to their appearance-systems, must; title: be experienced forthwith as the same as the world belonging to; title: my appearance-systems; and this involves an identity of our; title: appearance-systems. Now we know very well that there are; title: such things as "abnormalities" (for example: in the case of subjects; title: who are blind or deaf); we know that therefore the appearance-; title: systems are by no means always absolutely identical; title: and that whole strata (though not all strata) can differ. But; title: abnormality must first be constituted as such; and the constituting; title: of abnormality is possible only on the basis of an intrinsically; title: antecedent normality. This points to new tasks, which; title: belong to a higher level of phenomenological analysis of the; title: constitutional origin of the Objective world as the Objective; title: world existing for us and only by virtue of our own senseproducing; title: sources, a world that can have neither sense nor; title: existence for us otherwise. The Objective world has existence by; title: virtue of a harmonious confirmation of the apperceptive constitution,; title: once this has succeeded: a confirmation thereof by the; title: continuance of experiencing life with a consistent harmoni126; title: CARTESIAN MEDITATIONS; title: ousness, which always becomes re-established as extending; title: through any "corrections" that may be required to that end.; title: Now harmoniousness is preserved also by virtue of a recasting; title: of apperceptions through distinguishing between normality and; title: abnormalities (as modifications thereof), or by virtue of the; title: constitution of new unities throughout the changes involved in; title: abnormalities. Among the problems of abnormality the problem; title: of non-human animality and that of the levels of "higher and; title: lower* ' brutes are included. Relative to the brute, man is, constitutionally; title: speaking, the normal case just as I myself am the; title: primal norm constitutionally for all other men. Brutes are essentially; title: constituted for me as abnormal "variants" of my; title: humanness, even though among them in turn normality and; title: abnormality may be differentiated. Always it is a matter of; title: intentional modifications in the sense-structure itself, as what; title: becomes evinced. All of that, to be sure, needs a more thorough; title: phenomenological explication. This general account, however,; title: is enough for our present purposes.; title: After these clarifications it is no longer an enigma how I can; title: constitute in myself another Ego or, more radically, how I can; title: constitute in my monad another monad, and can experience; title: what is constituted in me as nevertheless other than me. At the; title: same time, this being indeed inseparable from such constitution,; title: <155>it is no longer an enigma how I / can identify a Nature constituted; title: in me with a Nature constituted by someone else (or,; title: stated with the necessary precision, how I can identify a Nature; title: constituted in me with one constituted in me as a Nature constituted; title: by someone else) . This identification is no greater enigma; title: than any other synthetic identification. It is therefore no more; title: mysterious than any, by virtue of which, as an identification; title: confined to my own original sphere, no matter what objective; title: unity acquires sense and being for me through the medium of; title: presentations. Let us consider the following instructive example; title: and use it to bring out a thought that takes us further: the; title: notion of a connexion constituted through the medium of presentation.; title: How does one of my own subjective processes acquire; title: for me the sense and status of an existent process, something; title: existing with its identical temporal form and identical temporal; title: content? The original is gone; but, in repeated presentiations,; title: FIFTH MEDITATION 127; title: I go back to it and do so with the evidence: "I can always do so; title: again/' But these repeated presentations are evidently themselves; title: a temporal sequence; and each is separate from the; title: others. In spite ot that, however, an identifying synthesis; title: connects them in the evident consciousness of "the Same"; title: which implies the same, never repeated temporal form, filled; title: with the same content. Here, as everywhere else, "the Same"; title: signifies therefore an identical intentional object of separate; title: conscious processes, hence an object immanent in them only as; title: something non-really inherent. Another case, very important in; title: itself, is that of the constitution of objects that are ideal in the; title: pregnant sense for example: all logically ideal objects. In a; title: living, many-membered thinking action I produce a structure:; title: a theorem or a numerical structure. Subsequently I repeat the; title: producing, while recollecting my earlier producing. At once, and; title: by essential necessity, an identifying synthesis takes place;; title: furthermore a new identifying synthesis occurs with each; title: additional repetition (a repetition performed with a consciousness; title: that the producing can be repeated again at will) : It is; title: identically the same proposition, identically the same numerical; title: structure, but repeatedly produced or, this being equivalent,; title: repeatedly made evident. Therefore in this case, through the; title: medium of recollective presentiations, the synthesis extends; title: within my stream of subjective processes (which always is; title: already constituted) from my living present into my currently; title: relevant separate pasts and thus makes a connexion between my; title: present and these pasts. "With that, moreover, the supremely; title: significant transcendental problem of ideal objectivities ("ideal"; title: in the specific sense) is solved. Their supertemporality turns out; title: to be omnitemporality, as a correlate of free / produceability and <156>; title: reproduceability at all times. After constitution of the Objective; title: world with its Objective time and its Objective men as possible; title: thinking subjects, that obviously carries over to ideal structures,; title: as themselves Objectivated, and to their Objective omnitemporality.; title: Thus the contrast between them and Objective realities,; title: as spatiotemporally individuated structures, becomes understandable.; title: If we return now to our case, the experience of someone else,; title: we find that, with its complicated structure, it effects a similar; title: 128 CARTESIAN MEDITATIONS; title: connexion mediated by presentation: namely a connexion between,; title: on the one hand, the uninterruptedly living self-experience; title: (as purely passive original self-appearance) of the concrete; title: ego accordingly, his primordial sphere and, on the other; title: hand, the alien sphere presentiated therein. It effects this, first,; title: by its identifying synthesis of the primordially given animate; title: body of someone else and the same animate body, but appresented; title: in other modes of appearance, and secondly, spreading; title: out from there, by its identifying synthesis of the same Nature,; title: given and verified primordially (with pure sensuous originality); title: and at the same time appresentationally. In that way the; title: coexistence of my <polar> Ego and the other Ego, of my whole; title: concrete ego and his, my intentional life and his, my "realities"; title: and his in short, a common time-form is primally instituted;; title: and thus every primordial temporality automatically acquires; title: the significance of being merely an original mode of appearance; title: of Objective temporality to a particular subject. In this connexion; title: we see that the temporal community of the constitutively; title: interrelated monads is indissoluble, because it is tied; title: up essentially with the constitution of a world and a world time.; title: 56. Constitution of higher levels of intermonadic community.; title: With these considerations we have clarified the first and lowest; title: level of communalization between me, the primordial monad for; title: myself, and the monad constituted in me, yet as other and; title: accordingly as existing for himself but only appresentationally; title: demonstrable to me. The only conceivable manner in which; title: others can have for me the sense and status of existent others,; title: thus and so determined, consists in their being constituted in me; title: as others. If they get that sense and status from sources that; title: yield a continual confirmation, then they do indeed exist (as I /; title: <!57>am compelled to say), but exclusively as having the sense with; title: which they are constituted : as monads, existing for themselves; title: precisely as I exist for myself, yet existing also in communion,; title: therefore (I emphasize the expression already used earlier) in; title: connexion with me qua concrete ego, qua monad. To be sure, they; title: are separate from my monad, so far as really inherent constituents; title: are concerned, since no really inherent connexion leads; title: FIFTH MEDITATION 129; title: from their subjective processes to my subjective processes or; title: from anything included in their peculiar ownness to anything; title: included in mine. To that separation there corresponds, after all,; title: the "real", the mundane separation of my psychophysical existence; title: from someone else's, a separation that shows itself as; title: spatial, owing to the spatial character of our Objective animate; title: organisms. On the other hand, this original communion is not; title: just nothing. Whereas, really inherently, each monad is an; title: absolutely separate unity, the "irreal" intentional reaching of; title: the other into my primordiality is not irreal in the sense of being; title: dreamt into it or being present to consciousness after the fashion; title: of a mere phantasy. Something that exists is in intentional communion; title: with something else that exists. It is an essentially unique; title: connectedness, an actual community and precisely the one that; title: makes transcendentally possible the being of a world, a world; title: of men and things.; title: After the first level of communalization and (this being almost; title: equivalent) the first constitution of an Objective world, starting; title: from the primordial world, have been sufficiently clarified, the; title: higher levels offer relatively minor difficulties. Though comprehensive; title: investigations and a progressive differentiation of; title: problems relating to these levels are necessary for purposes of an; title: all-round explication, here we can be satisfied with rough general; title: indications, easily understandable on the basis already laid.; title: Starting from me, from the one who is constitutionally the primal; title: monad, I acquire what are for me other monads and, correlatively,; title: others as psychophysical subjects. This implies that I do; title: not acquire the latter merely as over against me somatically and; title: by virtue of associative pairing as related back to my psychophysical; title: existence (which indeed is universally "central11; title: , and; title: particularly the "central member'1 in the communalized world; title: of the present level because of the necessarily oriented manner; title: in which this world is given). On the contrary (and this carries; title: over to the sociality of brute animals), in the sense of a community; title: of men and in that of man who, even as solitary, has; title: the sense : member of a community there is implicit a mutual; title: being for one another, which / entails an Objectivating equalization <158>; title: of my existence with that of all others consequently: I or; title: anyone else, as a man among other men. If, with my under130; title: CARTESIAN MEDITATIONS; title: standing of someone else, I penetrate more deeply into him, into; title: his horizon of ownness, I shall soon run into the fact that, just; title: as his animate bodily organism lies in my field of perception, so; title: my animate organism lies in his field of perception and that, in; title: general, he experiences me forthwith as an Other for him, just; title: as I experience him as my Other. Likewise I shall find that, in; title: the case of a plurality of Others, they are experienced also by; title: one another as Others, and consequently that I can experience; title: any given Other not only as himself an Other but also as related; title: in turn to his Others and perhaps with a mediatedness that; title: may be conceived as reiterable related at the same time to; title: me. It is also clear that men become apperceivable only as finding; title: Others and still more Others, not just in the realm of actuality; title: but likewise in the realm of possibility, at their own pleasure.; title: Openly endless Nature itself then becomes a Nature that includes; title: an open plurality of men (conceived more generally:; title: animalia), distributed one knows not how in infinite space, as; title: subjects of possible intercommunion. To this community there; title: naturally corresponds, in transcendental concreteness, a similarly; title: 1 open community of monads, which we designate as; title: transcendental intersubjectivity. We need hardly say that, as; title: existing for me, 2 it is constituted purely within me, the meditating; title: ego, purely by virtue of sources belonging to my intentionality;; title: nevertheless it is constituted thus as a community; title: constituted also in every other monad (who, in turn, is constituted; title: with the modification: "other") as the same community; title: only with a different subjective mode of appearance and; title: as necessarily bearing within itself the same Objective world.; title: Manifestly it is essentially necessary to the world constituted; title: transcendentally in me (and similarly necessary to the world; title: constituted in any community of monads that is imaginable by; title: me) that it be a world of men and that, in each particular man, it; title: be more or less perfectly constituted intrapsychically in; title: intentional processes and potential systems of intentionality,; title: which, as "psychic life", are themselves already constituted as; title: existing in the world. By "the psychic constitution of the; title: 1 Reading "tntsprechend" instead of "; title: entsprechtnde" (similar), as in both the; title: published text and Typescript C.; title: a Reading with Typescript C and the French version. According to the published; title: text: "that for me".; title: FIFTH MEDITATION 131; title: Objective world" we mean, for example, my actual and possible; title: experience of the world, as an experience belonging to ine, the; title: Ego who experiences himself as a man. Such experience of the; title: world is more or less perfect ; it always has its 1 open undetermined; title: horizon. For each man, every other is implicit in this; title: horizon physically, / psychophysically, in respect of what is <159>; title: internal to the other's psyche and is thus in principle a realm; title: of endless accessibilities, though in fact most other men remain; title: horizonal.; title: 57. Clarification of the parallel between explication of what is; title: internal to the psyche and egological transcendental explication.; title: On this basis it is not hard to clear up the necessary parallel; title: between explications of what is internal to the psyche and egological; title: transcendental explications, or the fact that, as was already said; title: earlier, the pure psyche is a self-Objectivation of the monad,; title: accomplished in the latter a self-Objectivation the different; title: levels of which are essential necessities, if Others are possibly to; title: exist for the monad.; title: Connected with this is the fact that, a priori, every analysis; title: or theory of transcendental phenomenology including the; title: theory whose main features have just been indicated, the theory; title: of transcendental constitution of an Objective world can be; title: produced in the natural realm, when we give up the transcendental; title: attitude. Thus transposed to the realm of transcendental; title: naivet6, it becomes a theory pertaining to internal psychology.; title: Whether the two disciplines be eidetic or empirical, a "pure" psychology; title: a psychology that merely explicates what belongs to; title: a psyche, to a concrete human Ego, as its own intentional essence; title: corresponds to a transcendental phenomenology, and vice versa.; title: That, however, is something to be made evident transcendentally.; title: 58. Differentiation of problems in the intentional analysis of; title: higher intersubjective communities. I and my surrounding world.; title: The constitution of humanity, or of that community which; title: belongs to the full essence of humanity, does not end with what; title: 1 Reading with Typescript C,; title: u; title: sie hat $Uts ihren", instead of "aber dock mindestens; title: als'\ Cf. the French: "elle a toujours ss".; title: 132 CARTESIAN MEDITATIONS; title: has been considered up to now. On the basis, however, of community; title: in the last sense acquired, it is easy to understand l the; title: possibility of acts of the Ego that reach into the other Ego through; title: the medium of appresentative experience of someone else and,; title: indeed, the possibility of specifically personal acts of the Ego; title: that have the character of acts of mine directed to you 2; title: , the; title: character of social acts, by means of which all human personal; title: communication is established. To study these acts carefully in; title: their different forms and, starting from there, to make the; title: essence of all sociality transcendentally understandable is an; title: < 1 60 > important task. With / communalization proper, social communalization,; title: there become constituted within the Objective; title: world, as spiritual Objectivities of a peculiar kind, the various; title: types of social communities with their possible hierarchical; title: order , among them the pre-eminent types that have the; title: character of; title: (<; title: personalities of a higher order"'.; title: Consequently there would come into consideration, as inseparable; title: from and (in a certain sense) correlative to the set of; title: problems indicated, the problem of the constitution of the; title: specifically human surrounding world, a surrounding world of; title: culture for each man and each human community; likewise the; title: problem of the genuine, though restricted, kind of Objectivity; title: belonging to, such a world. Its Objectivity is restricted, though; title: concretely the world is given to me and to everyone only as a; title: cultural world and as having the sense: accessible to everyone.; title: But, as soon becomes apparent when its sense is explicated; title: precisely, there are essential constitutional reasons why this; title: accessibility is not unconditional. In this respect it is manifestly; title: different from that absolutely unconditional accessibility; title: to everyone which belongs essentially to the constitutional; title: sense of Nature, of the animate organism, and therefore of the; title: psychophysical man (understood with a certain generality). To; title: be sure, the following is also included in the sphere of unconditional; title: universality which is the correlate of the essential form; title: 1 Reading with Typescript C: "Aber v&rstdndtich ist $&hr leicht", instead of "Aber; title: selbstverstdndlich ist es sehr leicht" (But of course it is very easy), which makes the; title: sentence incomplete. Cf. the French: "on com/trend facile went".; title: 2 The phrase, "the character of acts of mine directed to you", supplied in accordance; title: with Typescript C, "von Ich-&u*Akten" t and the French, "d'actes allant; title: 'de moi a toi* ".; title: FIFTH MEDITATION 133; title: of world constitution : Everyone, as a matter of apriori necessity,; title: lives in the same Nature, a Nature moreover that, with the; title: necessary communalization of his life and the lives of others, he; title: has fashioned into a cultural world in his individual and communalized; title: living and doing a world having human significances,; title: even if it belongs to an extremely low cultural level. But; title: this, after all, does not exclude, either a priori or de facto, the; title: truth that men belonging to one and the same world live in a; title: loose cultural community or even none at all and accordingly; title: constitute different surrounding worlds of culture, as; title: concrete life-worlds in which the relatively or absolutely separate; title: communities Jive their passive and active lives. Each man; title: understands first of all, in respect of a core and as having its; title: unrevealed horizon, his concrete surrounding world or his; title: culture; and he does so precisely as a man who belongs to the; title: community fashioning it historically. A deeper understanding,; title: one that opens up the horizon of the past (which is co-determinant; title: for an understanding of the present itself), is essentially; title: possible to all members of that community, with a certain originality; title: possible to them alone / and barred to anyone from<i6i>; title: another community who enters into relation with theirs. At first; title: such an individual necessarily understands men of the alien; title: world as generically men, and men of a "certain" cultural world.; title: Starting from there, he must first produce for himself, step by; title: step, the possibilities of further understanding. Starting from; title: what is most generally understandable, he must first open up; title: ways of access to a sympathetic understanding, of broader and; title: broader strata of the present and then of the historical past,; title: which in turn helps him to gain broader access to the present.; title: Constitution of "worlds" of any kind whatever, beginning; title: with one's own stream of subjective processes, with its openly; title: endless multiplicities, and continuing up through the Objective; title: world with its various levels of Objectivation, is subject to the; title: law of "oriented" constitution,* a constitution that presupposes; title: at various levels, but within the extension of a sense conceived; title: with maximal breadth, something "primordially" and something; title: 1 In accordance with Typescript C and the French translation, the passage of the; title: published text that follows here, p. 161, 11. 15-21, is assigned a later position. See; title: the next note.; title: 134 CARTESIAN MEDITATIONS; title: '; title: 'secondarily'' constituted. At each of the levels in question, the; title: primordial enters, with a new stratum of sense, into the secondarily; title: constituted world; and this occurs in such a fashion that; title: the primordial becomes the central member, in accordance with; title: orientational modes of givenness. The secondarily constituted,; title: as a ' 'world' ', is necessarily given as a horizon of being that is; title: accessible from the primordial and is discoverable in a particular; title: order. It is already thus in the case of the first, the "immanent"; title: world, which we call the stream of subjective processes. As a; title: system of mutual externalities, this stream is given in an orientation; title: around the primordially constituted living present, from; title: which everything else outside it (but belonging to immanent; title: temporality) is accessible. Again, within the sphere that is; title: primordial in our specific sense, my animate organism is the; title: central member of "Nature71; title: , the "world' 1 that becomes constituted; title: by means of governance of my organism. In like manner,; title: my psychophysical organism is primordial for the constitution; title: of the Objective world of mutual externalities, and, in accordance; title: with the oriented mode of givenness of this world, enters it as; title: the central member. If the "world" that is primordial in our; title: <i 62 > distinctive sense / does not itself become the center of the Objective; title: world, the reason is that this whole primordial "world"; title: becomes Objectivated in such a fashion that it produces no new; title: mutual externalities. On the other hand, the multiplicity of the; title: Other's world is given as oriented peripherally to mine, and is; title: thus a world, because it becomes constituted with a common; title: Objective world immanent in it, and the spatiotemporal form; title: of this Objective world functions at the same time as a form; title: that gives access to it.; title: If we return to our case, that of the cultural world, we find; title: that it too, as a world of cultures, is given orientedly on the; title: underlying basis of the Nature common to all and on the basis; title: of the spatiotemporal form that gives access to Nature and must; title: function also in making the multiplicity of cultural formations; title: <i6i > and cultures accessible. / We see that in this fashion the cultural; title: world too is given "orientedly", in relation to a zero member or; title: a <zero> "personality". Here I and my culture are primordial,; title: over against every alien culture. To me and to those who share; title: in my culture, an alien culture is accessible only by a kind of; title: FIFTH MEDITATION 135; title: "experience of someone else", a kind of "empathy", by which; title: we project ourselves into the alien cultural community and its; title: culture. This empathy also calls for intentional investigations.; title: 1; title: /; title: We must forgo a more precise exploration of the sense-stratum < 162>; title: that gives to the world of humanity and culture, as such, its; title: specific sense, thus making it a world endowed with specifically; title: "spiritual" predicates. Our constitutional explications have; title: shown the intentional motivational complexes wherein accrued; title: that coherent substratum of the full concrete world which is left; title: us if we abstract from all predicates belonging to "Objective; title: spirit". We retain the whole of Nature, already constituted as; title: a concrete unity in itself. We retain, as included in Nature, the; title: animate organisms of men and brutes ; but we no longer retain; title: psychic life as concretely complete, since human existence as; title: such is always related consciously to an existent practical world; title: as a surrounding world already endowed with humanly significant; title: predicates, and this relationship presupposes a psychological; title: constitution of such predicates.; title: That every such predicate of the world accrues from a temporal; title: genesis and, indeed, one that is rooted in human undergoing and; title: doing, needs no proof. A presupposition for the origin of such; title: predicates in the particular subjects (and for the origin of their; title: intersubjective acceptance as abiding predicates of the common; title: life-world) is, consequently, that a community of men and each; title: particular man are vitally immersed in a concrete surrounding; title: world, are related to it in undergoing: and doing that all of; title: this is already constituted. With this continual change in the; title: human life-world, manifestly the men themselves also change as; title: persons, since correlatively they must always be taking on new; title: habitual properties. In this connexion / far-reaching problems <163>; title: of static and genetic constitution make themselves keenly felt,; title: those of genetic constitution as part of the problem of all-embracing; title: genesis, which presents so many enigmas. For example :; title: regarding personality, not only the problem of the static constitution; title: of a unity of personal character, over against the multiplicity; title: of instituted and subsequently annulled habituaHties,; title: 1 In accordance with Typescript C and the French translation, the passage beginning; title: "We see ..." has been transposed. See the preceding note.; title: 136 CARTESIAN MEDITATIONS; title: but also the genetic problem, which leads back to enigmas concerning; title: "innate' character.; title: For the present it must suffice that we have indicated these; title: problems of a higher level as problems of constitution and thereby; title: made it understandable that, with the systematic progress of; title: transcendental-phenomenological explication of the apodictic; title: ego, the transcendental sense of the world must also become; title: disclosed to us ultimately in the full concreteness with which it; title: is incessantly the life-world for us all. That applies likewise to; title: all the particular formations of the surrounding world, wherein; title: it presents itself to us according to our personal upbringing and; title: development or according to our membership in this or that; title: nation, this or that cultural community. All these matters are; title: governed by essential necessities; they conform to an essential; title: style, which derives its necessity from the transcendental ego; title: and then from the transcendental intersubjectivity which discloses; title: itself in that ego accordingly, from the essential forms; title: of transcendental motivation and transcendental constitution.; title: If we succeed in uncovering these forms, the aforesaid apriori; title: style acquires a rational clarification that has the highest; title: dignity, the dignity of an ultimate, a transcendental intelligibility.; title: 59. Ontological explication and its place within constitutional; title: transcendental phenomenology as a whole.; title: By our coherent bits of actually executing analysis and, in; title: part, by the accompanying predelineation of inevitable new; title: problems and the form of order they demand, we have acquired; title: philosophically fundamental insights. Starting from the experiential; title: world given beforehand as existent and (with the shift; title: to the eidetic attitude) from any experiential world whatever,; title: conceived as given beforehand as existent, we exercised transcen-; title: <164> dental reduction that is: we went back to the / transcendental; title: ego, who constitutes within himself givenness-beforehand and; title: all modes of subsequent givenness; or (with eidetic self-variation); title: we went back to any transcendental ego whatever.; title: The transcendental ego was conceived accordingly as an ego; title: who experiences within himself a world, who proves a world; title: FIFTH MEDITATION 137; title: harmoniously. Tracing the essence of such constitution and its; title: egological levels, we made visible an Apriori of a completely 1; title: novel kind, namely the Apriori of constitution. We learned to; title: distinguish, on the one hand, the self-constitution of the ego for; title: himself and in his primordial own-essentialness and, on the other; title: hand, the constitution of all the aliennesses of various levels, by; title: virtue of sources belonging to his own essentialness. There; title: resulted the all-embracing unity of the essential form belonging; title: to the total constitution accomplished in my own ego the; title: constitution as whose correlate the Objectively existing world,; title: for me and for any ego whatever, is continually given beforehand,; title: and goes on being shaped in its sense-strata, with a 2; title: correlative apriori form-style. And this constitution is itself an; title: Apriori. With this most radical and consequential explication; title: of what is intentionally included and what becomes intentionally; title: motivated in "my" ego and in my essential variants, it becomes; title: apparent that the universal de facto structure of the given Objective; title: world as mere Nature, as psychophysical being, as; title: humanness, sociality of various levels, and culture is, to a; title: very great extent (and perhaps much further than we yet can; title: see), an essential necessity. An understandable and necessary; title: consequence is that the task of an apriori ontology of the real; title: world which is precisely discovery of the Apriori belonging to; title: this world's universality is inevitable but, on the other hand,; title: one-sided and not philosophical in the final sense. Such an ontological; title: Apriori (for example: of Nature, of the psychophysical,; title: of sociality and culture) does indeed confer on the ontic fact, on; title: the de facto world in respect of its "accidental" features, a relative; title: intelligibility, that of an evident necessity of being thus and; title: so by virtue of eidetic laws ; but it does not confer philosophical; title: that is, transcendental, intelligibility. Philosophy, after all,; title: demands an elucidation by virtue of the ultimate and most; title: concrete essential necessities; and these are the necessities that; title: satisfy the essential rootedness of any Objective world in; title: transcendental subjectivity and thus make the world intelligible; title: concretely: as a constituted sense. Only then, more'over, / do the <165>; title: 1 Supplied in accordance with Typescript C and the French translation.; title: 2 Reading "tfinew" instead of "meinem" (my), as in both the published text and; title: Typescript C. Cf. the French translation: "une forme".; title: 138 CARTESIAN MEDITATIONS; title: "supreme and final" questions become disclosed, those that are; title: still to be addressed to the world even as understood in this manner.; title: One consequence of the beginning phase of phenomenology; title: was that its method of pure but at the same time eidetic intuition; title: led to attempts at a new ontology, fundamentally different; title: in essence from the ontology of the eighteenth century, which; title: operated logically with concepts remote from intuition; or, this; title: being the same thing, attempts to draw directly from concrete; title: intuition, in order to build particular apriori sciences (pure; title: grammar, pure logic, pure jurisprudence, the eidetic theory of; title: intuitively experienced Nature, and so forth) and, embracing; title: them all, a universal ontology of the Objective world. As regards; title: this, nothing prevents starting at first quite concretely with the; title: human life-world around us, and with man himself as essentially; title: related to this our surrounding world, and exploring, indeed; title: purely intuitively, the extremely copious and never-discovered; title: Apriori of any such surrounding world whatever, taking this; title: Apriori as the point of departure for a systematic explication of; title: human existence arid of world strata that disclose themselves; title: correlatively In the latter. But what is acquired there; title: straightforwardly, though it is a system of the Apriori, becomes; title: philosophically intelligible and (according to what was said just; title: now) an Apriori related back to the ultimate sources of understanding,; title: only when problems of constitution, as problems of; title: the specifically philosophical level, become disclosed and the; title: natural realm of knowledge is at the same time exchanged for; title: the transcendental. This implies that everything natural, everything; title: given beforehand in straightforward intuition, must be; title: built up again with a new originariness and not interpreted; title: merely sequaciously as already definitive. That a procedure; title: drawing insight from eidetic intuition is called phenomenological; title: and claims philosophical significance is justified only by the; title: circumstance that every genuine intuition has its place in the; title: constitutional nexus. For this reason every intuitive ascertainment,; title: in the attitude of positivity, concerning the sphere; title: of eidetically necessary (axiomatic) fundamentals serves as; title: preliminary work and is even indispensible a priori. It furnishes I; title: 1 Reading with Typescript C and the French translation. According to the published; title: text: "Its result must become . . .".; title: FIFTH MEDITATION 139; title: the transcendental clue for discovery of the full constitutive; title: concretion, as having both a noetic and a noematic aspect.; title: Regardless of the fact that it / uncovers hidden horizons of <166>; title: sense on the ontic side (the overlooking of which seriously restricts; title: the value of apriori ascertainments and makes their; title: application uncertain), the significance and complete novelty; title: of this going back into the constitutive is shown by the "monadological"; title: results of our investigation.; title: 60. Metaphysical results of our explication of experiencing; title: someone else.; title: Our monadological results are metaphysical, if it be true that; title: ultimate cognitions of being should be called metaphysical. On; title: the other hand, what we have here is anything but metaphysics; title: in the customary sense: a historically degenerate metaphysics,; title: which by no means conforms to the sense with which metaphysics,; title: as "first philosophy", was instituted originally. Phenomenology's; title: purely intuitive, concrete, and also apodictic; title: mode of demonstration excludes all "metaphysical adventure",; title: all speculative excesses.; title: Let us bring into relief some of our metaphysical results and; title: at the same time draw further consequences.; title: A priori, my ego, given to me apodictically the only thing; title: I can posit in absolute apodicticity as existing can be a worldexperiencing; title: ego only by being in communion with others like; title: himself: a member of a community of monads, which is given; title: orientedly, starting from himself. In that the Objective world; title: of experience shows itself consistently, other monads show; title: themselves consistently to be existent. Conversely, I cannot; title: conceive a plurality of monads otherwise than as explicitly or; title: implicitly in communion. This involves being a plurality of; title: monads that constitutes in itself an Objective world and that; title: spatializes, temporalizes, realizes itself psychophysically and,; title: in particular, as human beings within that world. It is essentially; title: necessary that the togetherness of monads, their mere; title: co-existence, be a temporal co-existence and then also an existence; title: temporalized in the form: "real" temporality.; title: But that entails further extremely important metaphysical; title: 140 CARTESIAN MEDITATIONS; title: results. Is it conceivable (to me, the subject who asks this, or,; title: starting from me, any conceivable subject who might ask it); title: is it, I ask, conceivable that two or more separate pluralities of; title: monads, i.e. pluralities not in communion, co-exist, each of which; title: accordingly constitutes a world of its own, so that together they; title: <i 67 > constitute two / worlds that are separate ad infinitum, two; title: infinite spaces and space-times? Manifestly, instead of being a; title: conceivability, that is a pure absurdity. A priori, as the unity; title: of an intersubjectivity (an intersubjectivity, moreover, that; title: possibly lacks every actual relation of community with the; title: other intersubjectivity), each of two such groups of monads has,; title: to be sure, its possibly quite different looking; title: "; title: world''. But the; title: two worlds are then necessarily mere "surrounding worlds" , belonging; title: to these two intersubjectivities respectively, and mere; title: aspects of a single Objective world, which is common to them.; title: For indeed the two intersubjectivities are not absolutely isolated.; title: As imagined by me, each of them is in necessary communion; title: with me (or with me in respect of a possible variant of; title: myself) as the constitutive primal monad relative to them.; title: Accordingly they belong in truth to a single universal community,; title: which includes me and comprises unitarily all the monads and; title: groups of monads that can be conceived as co-existent. Actually,; title: therefore, there can exist only a single community of monads, the; title: community of all co-existing monads. Hence there can exist; title: only one Objective world, only one Objective time, only one Objective; title: space, only one Objective Nature. Moreover this one; title: Nature must exist, if there are any structures in me that involve; title: the co-existence of other monads. This alone is possible: that; title: different groups of monads and different worlds are related to; title: one another as those that may belong to stellar worlds we; title: cannot see are related to us that is, with animalia who lack; title: all actual connexion with us. Their worlds, however, are surrounding; title: worlds with open horizons that are only de facto, only; title: accidentally, undiscoverable to them.; title: But the sense of this uniqueness of both the monadological; title: world and the Objective world "innate" in it must be correctly; title: understood, Naturally Leibniz is right when he says that infinitely; title: many monads and groups of monads are conceivable; title: but that it does not follow that all these possibilities are comFIFTH; title: MEDITATION 141; title: possible] and, again, when he says that infinitely many worlds; title: might have been "created", but not two or more at once, since; title: they are imcompossible. It is to be noted in this connexion that,; title: in a free variation, I can phantasy first of all myself, this apodictic; title: de facto ego, as otherwise and can thus acquire the system of; title: possible variants of myself, each of which, however, is annuled; title: by each of the others and by the ego who I actually am. It is a; title: system of apriori / incompossibility, Furthermore the fact, "I <168>; title: am", prescribes whether other monads are others for me and; title: what they are for me. I can only find them; I cannot create; title: others that shall exist for me. If I phantasy myself as a pure; title: possibility different from what I actually am, that possibility; title: in turn prescribes what monads exist for him as others. And,; title: proceeding in this fashion, I recognize that each monad having; title: the status of a concrete possibility predelineates a compossible; title: universe, a closed; title: "; title: world of monads", and that two worlds of; title: monads are incompossible, just as two possible variants of my; title: ego (or of any presupposedly phantasied ego whatever) are; title: incompossible.; title: Such results and the course of the investigations leading to; title: them enable us to understand how questions that, for traditional; title: philosophy, had to lie beyond all the limits of science can acquire; title: sense (regardless of how they may be decided) for example,; title: problems we touched on earlier,; title: 61. The traditional problems of "psychological origins" and their; title: phenomenological clarification.; title: Within the world of men and brutes, we encounter the familiar; title: natural-scientific problems of psychophysical, physiological, and; title: psychological genesis. Among them is included the problem of; title: psychic genesis. It is suggested to us by the development, in the; title: course of which every child must build up his "idea of the; title: world". The apperceptive system in which a world, as a realm; title: of actual and possible experience, is there for him and always; title: given beforehand must first of all become constituted in the; title: course of the child's psychic development. The child, considered; title: Objectively, comes "into the world". How does he come to a; title: "beginning" of his psychic life?; title: 142 CARTESIAN MEDITATIONS; title: This psychophysical coming into the world leads back to the; title: problem of live-bodily (purely "biological") individual development; title: and phylogenesis, which, for its part, has its parallel in a; title: psychological phylogenesis. But does that not point to corresponding; title: interconnexions among the transcendental absolute; title: monads, since indeed, so far as their psyches are concerned, men; title: and brutes are self-Objectivations of monads? Should not this; title: whole situation indicate most serious essential problems for a; title: constitutional phenomenology, as "transcendental philosophy; title: 1; title: '?/; title: < !69> To a great extent genetic problems, and naturally those of the; title: first and most fundamental level, have indeed already been; title: dealt with in the actual work of phenomenology. The fundamental; title: level is, of course, the one pertaining to "my" ego in; title: respect of his primordial own-essentialness. Constitution on the; title: part of the consciousness of internal time and the whole phenomenological; title: theory of association belong here; and what my; title: primordial ego finds in original intuitive self-explication applies; title: to every other ego forthwith, and for essential reasons. But with; title: that, to be sure, the above-indicated genetic problems of birth and; title: death and the generative nexus of psychophysical being have not; title: yet been touched. Manifestly they belong to a higher dimension; title: and presuppose such a tremendous labor of explication pertaining; title: to the lower spheres that it will be a long time before; title: they can become problems to work on.; title: Within the working sphere, however, let us indicate more; title: precisely certain vast domains of problems (both static and; title: genetic) that bring us into a closer relation to the philosophical; title: tradition. Our connected intentional clarifications of the experience; title: of someone else and the constitution of an Objective world; title: took place on a basis given us beforehand in the transcendental; title: attitude: a structural articulation of the primordial sphere, in; title: which we already found a world, a primordial one. It had become; title: accessible to us starting from the concrete world, taken qua; title: "phenomenon'; title: 1; title: , by means of that peculiar primordial reduction; title: of the latter to what belongs to my ownness: a "world" of; title: immanent transcendencies. It included the whole of Nature,; title: reduced to the Nature appertaining to me myself by virtue of; title: my pure sensuousness ; but it included likewise the psychophysical; title: man (with his psyche) as correspondingly reduced. As regards; title: FIFTH MEDITATION 143; title: "Nature", not only "sight things", "touch things", and the like,; title: but also to some extent complete physical things as substrates; title: of causal properties were included, along with the all-embracing; title: forms: space and time. Obviously the first problem for the; title: constitutional clarification of the existential sense of the Objective; title: world is to clarify the origin of this primordial "Nature"; title: and that of the primordial unity; title: l; title: of animate organism and; title: psyche to clarify the constituting of them / as immanent <170>; title: transcendencies. Actually to do so requires extraordinarily extensive; title: investigations.; title: In this connexion we are again reminded of the problems; title: concerning the "psychological origin" of the "idea of space",; title: the "idea of time", the "idea of a physical thing" problems; title: dealt with so often in the last century by the most distinguished; title: physiologists and psychologists. Much as the great projects bore; title: the stamp of their distinguished authors, no actual clarification; title: has as yet been attained.; title: When we turn from them to the set of problems that we have; title: delimited and fitted into the phenomenological system of levels,; title: it is evident that the whole of modern psychology and epistemology; title: has failed to grasp the proper sense of the problems to; title: be set here, both psychologically and transcendentally their; title: sense, namely, as problems of (static and genetic) intentional; title: explication. To grasp it was, after all, impossible even for those"; title: who had accepted Brentano's doctrine of "psvchic phenomena"; title: as intentional processes. There was a lack of understanding for; title: the peculiar character of an intentional "analysis" and all the; title: tasks disclosed by consciousness as such, in respect of noesis and; title: noema, a lack of understanding for the fundamentally novel; title: methods these tasks require. About problems that concern the; title: "psychological origins of the ideas of space, time, and the physical; title: thing" no physics or physiology and no experimental or; title: non-experimental psychology that moves similarly in the realm; title: of inductive externalities has anything to say. Those are quite; title: exclusively problems of intentional constitution that concern; title: phenomena which are already given us beforehand as "clues"; title: (or perhaps can become given beforehand, in particular, with; title: 1 Reading ^Einheit" instead of "Einheiten" (unities) as in both the published; title: tezt and Typescript C. In the French translation: "unitts".; title: 144 CARTESIAN MEDITATIONS; title: the aid of an experiment), but which must now be interrogated; title: for the first time according to the intentional method and within; title: the universal complexes of psychic constitution. The kind of universality; title: meant here is shown with sufficient distinctness in the; title: case of the systematic unitary complex of those constitutions; title: that are explicata of my ego, in respect of what is peculiar to my; title: own self and what is other.; title: Phenomenology signifies indeed a fundamental refashioning; title: of psychology too. Accordingly, by far the greater part of psychological; title: research belongs in an apriori and pure intentional psychology.; title: (Here the word "pure" means: kept free from everything; title: psychophysical.) It is the same psychology, concerning which we; title: have already/indicatedrepeatedlythat,by meansof achangeofthe; title: natural into the transcendental attitude, it is open to a ' '; title: Copernican; title: conversion", wherewith it assumes the new sense of a completely; title: radical transcendental consideration of the world and impresses; title: this sense on all phenomenological-psychological analyses. This; title: sense alone makes such a psychology utilizable for transcendental; title: philosophy and, indeed, gives it a place within a transcendental; title: "metaphysics". Precisely in this lies the ultimate clarification; title: and overcoming of the transcendental psychologism that; title: has misled and paralysed the whole of modern philosophy.; title: As in the case of transcendental phenomenology, so also in; title: the parallel case of intentional psychology (as a "positive"; title: science) our exposition has manifestly predelineated a fundamental; title: structure, a division of the corresponding investigations; title: of eidetic psychology into those that explicate intentionally; title: what is included in the concrete own-essentiality of any psyche; title: whatever and those that explicate the intentionality pertaining; title: to the otherness that becomes constituted therein. To the former; title: sphere of research belongs the chief and fundamental part of the; title: intentional explication of one's "idea of the world" stated; title: more precisely, explication of the "phenomenon", which makes; title: its appearance within the human psyche : the existing world, as; title: the world of universal experience. If this experiential world is; title: reduced to the world constituted primordially in the single; title: psyche, it is no longer everyone's world, the world that gets its; title: sense from communalized human experience, but is exclusively; title: this intentional correlate of the experiencing life that goes on in; title: FIFTH MEDITATION 145; title: a single psyche, and first of all my experiencing life and its sensefashionings; title: in primordial originariness at various levels. Tracing; title: these fashionings, intentional explication has to make constitutionally; title: understandable this primordial core of the phenomenal; title: world this core, which every one of us men and, above; title: all, every psychologist can acquire by the already-described; title: exclusion of sense-moments pertaining to "otherness". If,; title: within this primordial "world", we abstract from the reduced; title: psychophysical being, "I, the man", primordial bare Nature; title: remains, as the Nature pertaining to my own "bare sensuousness".; title: As an initial problem concerning the psychological origin of the; title: experiential world, there emerges here the problem concerning; title: the origin of the "thing-phantom", or "thing pertaining to the; title: senses", with its strata (sight thing, <touch thing, > and so forth); title: and their synthetic unity. The thing-phantom is / given (always <172>; title: within the limits set by this primordial reduction) purely as a; title: unity belonging to modes of sensuous appearance and their; title: syntheses. The thing-phantom, in its variants as "near thing"; title: and "far thing", all of which belong together synthetically, is; title: not yet the "real thing" of the primordial psychic sphere. Even; title: in this sphere the "real thing" becomes constituted at a higher; title: level, as a causal thing, an identical substrate of causal properties; title: (a "substance"). Obviously substance and causality indicate; title: constitutional problems of a higher level. The constitutional; title: problem of the thing pertaining to the senses, along with the; title: problem of the spatiality and temporality that are fundamentally; title: essential to it, is precisely the problem just now indicated.; title: It is a problem of descriptive inquiry that concerns only; title: the synthetic complexes of thing-appearances (apparencies,; title: perspective aspects). Moreover, it is one-sided. The other side; title: concerns the relation of the appearances back to the functioning; title: aiiimate organism, which in turn must be described in respect; title: of its self-constitution and the signal peculiarity of its constitutive; title: system of appearances.; title: When we proceed in this manner, new problems of descriptive; title: explication continually arise, all of which must be solved systematically; title: if even the constitution of the primordial "world", as; title: a world of "realities" along with the great problem of the; title: constitution of spatiality and temporality, as essential to; title: 146 CARTESIAN MEDITATIONS; title: '; title: 'realities" in that world is to be dealt with seriously. As; title: its execution shows, this task alone comprises a tremendous; title: province of investigations ; still it furnishes only the underlying; title: level for a full phenomenology of Nature, as Objective and yet; title: as pure Nature which itself is far from being the concrete; title: world.; title: Our discussion of psychology has given us occasion to translate; title: the distinction between what is primordial and what is constituted; title: as alien into terms of the purely psychic and to sketch as; title: psychological problems (though only hastily) the problems relating; title: to a primordial, and to an Objective, Nature.; title: If, however, we return to the transcendental attitude, our; title: outlines of the problems relating to the psychological origin of; title: the "idea of space", and the like, provide us conversely with; title: outlines for the parallel problems of transcendental phenomenology; title: namely the problems involved in a concrete explication; title: of primordial Nature and the primordial world as a whole. This; title: fills a great gap in our earlier statement of the problems relating; title: <!73>to / constitution of the world as a transcendental phenomenon.; title: The extraordinarily vast complex of researches pertaining to; title: the primordial world makes up a whole discipline, which we may; title: designate as "transcendental aesthetics" in a very much; title: broadened sense. We adopt the Kantian title here because the; title: space and time arguments of the critique of reason obviously,; title: though in an extraordinarily restricted and unclarified manner,; title: have in view a noematic Apriori of sensuous intuition. Broadened; title: to comprise the concrete Apriori of (primordial) Nature, as; title: given in purely sensuous intuition, it then requires phenomenological; title: transcendental supplementation by incorporation into; title: a complex of constitutional problems. On the other hand, it; title: would not be consistent with the sense of the correlative Kantian; title: title, "transcendental analytics'; title: 1; title: , if we used this as a name for; title: the upper stories of the constitutional Apriori, which pertain to; title: the Objective world itself and the multiplicities constituting it; title: (at the highest level, the Apriori pertaining to the "idealizing"; title: and theorizing acts that ultimately constitute scientific Nature; title: and the scientific world). The theory of experiencing someone; title: else, the theory of so-called "empathy", belongs in the first; title: story above our "transcendental aesthetics". There is need only; title: FIFTH MEDITATION 147; title: to indicate that what we said about the psychological problems; title: of origin in the lower story applies here as well: For the first; title: time, the problem of empathy has been given its true sense, and; title: the true method for its solution has been furnished, by constitutional; title: phenomenology. Precisely on that account all previous; title: theories (including Max Scheler's) have failed to give an actual; title: solution, and it has never been recognized that the otherness; title: of ' 'someone else" becomes extended to the whole world, as its; title: "Objectivity", giving it this sense in the first place.; title: We would also state expressly that it would of course be; title: pointless to treat the positive science of intentional psychology; title: and transcendental phenomenology separately. Obviously the work; title: of actual execution must devolve upon the latter, whereas psychology,; title: unconcerned about the Copernican shift, will take over; title: the results. Yet it is important to note that, just as the psyche; title: and the whole Objective world do not / lose their existence and <174>; title: existential sense when considered transcendentally (since they; title: are merely rendered originarily understandable, by the uncovering; title: of their concrete all-sidedness), so positive psychology; title: does not lose its rightful content but rather, freed of naive; title: positivity, becomes a discipline within universal transcendental; title: philosophy itself. From this point of view we may say that,; title: among the sciences that have been raised above the level of; title: naive positivity, intentional psychology is intrinsically the; title: first.; title: Indeed, it enjoys yet another advantage over all other positive; title: sciences. If it is built up in the positive attitude according to; title: the right method of intentional analysis, it can have no; title: "problems of fundamentals' 1; title: , like those that infect the other; title: positive sciences : problems that arise from the one-sidedness of; title: naively constituted Objectivity, which finally demands that, in; title: order to attain all-sidedness, we shift to a transcendental consideration; title: of the world. But intentional psychology already has; title: the transcendental hiddenly within itself; only a final clarification; title: of its sense is needed in order to make the Copernican; title: shift, which does not change the content of psychology's intentional; title: results but only leads back to its "ultimate sense".; title: Psychology has just one fundamental problem [Fundamentalproblem],; title: which (it may be objected) is ultimately a problem of; title: 148 CARTESIAN MEDITATIONS; title: fundamentals [Grundlagenproblem], albeit the only one: the; title: concept of the psyche..; title: 62. Survey of our intentional explication of experiencing; title: someone else.; title: Let us return now, at the conclusion of this chapter, to the; title: objection by which at first we let ourselves be guided, the objection; title: to our phenomenology, so far as, from the very beginning,; title: it claimed to be transcendental philosophy and, as such, to have; title: the ability to solve the problems that concern the possibility of; title: Objective knowledge. The objection runs as follows. Starting; title: from the transcendental ego of the phenomenological reduction; title: and thenceforth restricted to him, phenomenology is incapable; title: of solving those problems. Without admitting that it does so,; title: it lapses into a transcendental solipsism; and the whole step; title: leading to other subjectivity and to genuine Objectivity is; title: possible only by virtue of an unacknowledged metaphysics, a; title: concealed adoption of Leibnizian traditions. /; title: <175> Our actual explications have dissipated the objection as; title: groundless. The following is to be noted above all. At no point; title: was the transcendental attitude, the attitude of transcendental; title: epoch6, abandoned; and our "theory" of experiencing someone; title: else, our "theory" of experiencing others, did not aim at being; title: and was not at liberty to be anything but explication of the sense,; title: "others", as it arises from the constitutive productivity of that; title: experiencing: the sense 1; title: , "truly existing others", as it arises; title: from the corresponding harmonious syntheses. Wha.t I demonstrate; title: to myself harmoniously as "someone else" and therefore; title: have given to me, by necessity and not by choice, as an actuality; title: to be acknowledged, is eo ipso the existing Other for me in the; title: transcendental attitude: the alter ego demonstrated precisely; title: within the experiencing intentionality of my ego. Within the; title: bounds of positivity we say and find it obvious that, in my own; title: experience, I experience not only myself but others in the; title: particular form : experiencing someone else. The indubitable 2; title: 1 Reading, with Typescript C, "de$ Sinnes", instead of "des Limes" (the limit),; title: Cf. the French: "lesens".; title: Reading with Typescript C, "ssweifelhse" instead of "zw&ifellos" (indubitably).; title: FIFTH MEDITATION 149; title: transcendental explication showed us not only that this positive; title: statement is transcendentally legitimate but also that the; title: concretely apprehended transcendental ego (who first becomes; title: aware of himself, with his undetermined horizon, when he; title: effects transcendental reduction) grasps himself in his own primordial; title: being, and likewise (in the form of his transcendental; title: experience of what is alien) grasps others: other transcendental; title: egos, though they are given, not originaliter and in unqualifiedly; title: apodictic evidence, but only in an evidence belonging to "external"; title: experience. "In" myself I experience and know the; title: Other; in me he becomes constituted appresentatively; title: mirrored, not constituted as the original. Hence it can very well; title: be said, in a broadened sense, that the ego acquires that I, as; title: the one who meditatingly explicates, acquire by "self-explication"; title: (explication of what I find in myself) every transcendency:; title: as a transcendentally constituted transcendency and; title: not as a transcendency accepted with naive positivity. Thus; title: the illusion vanishes: that everything I, qua transcendental; title: ego, know l as existing in consequence of myself 2; title: , and explicate; title: as constituted in myself, must belong to me as part of my own; title: essence. This is true only of "immanent transcendencies". As a; title: title for the systems of synthetic actuality and potentiality that; title: confer sense and being on me as ego in my own essentialness,; title: constitution signifies constitution of immanent objective actuality.; title: At the start / of phenomenology, when my attitude is that of <176>; title: someone who is only starting, who is instituting phenomenological; title: reduction for the first time, as a universal condition under which; title: to pursue constitutional research, the transcendental ego who; title: comes into view is, to be sure, grasped apodictically but as; title: having a quite undetermined horizon, a horizon restricted only; title: by the general requirement that the world and all I know about; title: it shall become a mere "phenomenon". Consequently, when I; title: am starting in this manner, all those distinctions are lacking; title: which are made only subsequently by intentional explication; title: but which nevertheless (as I now see) pertain to me essentially.; title: There is lacking, above all, self-understanding with respect to; title: my primordial essence, my sphere of ownness in the pregnant; title: 1 Reading, with Typescript C, "erkenne" instead of "e; title: 2 Reading, with Typescript C, "au$ mir sclbrt" instead of simply "mir selbsi".; title: 150 CARTESIAN MEDITATIONS; title: sense, and with respect to what, within that sphere itself, becomes; title: constituted as an Other in experiencing someone else, as; title: something appresented but essentially non-given (and never to; title: become given) within my primordial sphere. I must first explicate; title: my own as such, in order to understand that, within my own,; title: what is not my own likewise receives existential sense and does; title: so as something appresented analogically. Therefore at the beginning; title: I, the meditator, do not understand how I shall ever; title: attain others and myself <as one among others >, since all other; title: men are "parenthesized". At bottom moreover I do not yet; title: understand, and I recognize only reluctantly, that, when I; title: "parenthesize" myself qua man and qua human person, I; title: myself am nevertheless to be retained qua ego. Thus I can as; title: yet know nothing about a transcendental intersubjectivity;; title: involutarily I take myself, the ego, to be a solus ipse and still; title: regard all constitutional components as merely contents of this; title: one ego, even after I have acquired an initial understanding of; title: constitutive performances. The further explications made in the; title: present chapter were therefore necessary. Thanks to them, the; title: full and proper sense of phenomenological transcendental "idealism"; title: becomes understandable to us for the first time. The illusion; title: of a solipsism is dissolved, even though the proposition that; title: everything existing for me must derive its existential sense; title: exclusively from me myself, from my sphere of consciousness; title: retains its validity and fundamental importance, Phenomenological; title: transcendental idealism has presented itself as a monadology,; title: which, despite all our deliberate suggestions of Leibniz's; title: <i 77 > metaphysics, / draws its content purely from phenomenological; title: explication of the transcendental experience laid open by; title: transcendental reduction, accordingly from the most originary; title: evidence, wherein all conceivable evidences must be grounded; title: or from the most originary legitimacy, which is the source of all; title: legitimacies and, in particular, all legitimacies of knowledge.; title: Actually, therefore, phenomenological explication is nothing; title: like "metaphysical construction"; and it is neither overtly nor; title: covertly a theorizing with adopted presuppositions or helpful; title: thoughts drawn from the historical metaphysical tradition. It; title: stands in sharpest contrast to all that, because it proceeds within; title: the limits of pure "intuition", or rather of pure sense-explication; title: FIFTH MEDITATION 151; title: based on a fulfilling givenness of the sense itself. Particularly in; title: the case of the Objective world of realities (as well as in the case; title: of each of the many ideal Objective worlds, which are the fields; title: of purely apriori sciences) and this cannot be emphasized; title: often enough phenomenological explication does nothing but; title: explicate the sense this world has for us all, prior to any philosophizing,; title: and obviously gets solely from our experience a sense; title: which philosophy can uncover but never alter, and which, because; title: of an essential necessity, not because of our weakness, entails; title: (in the case of any actual experience) horizons that need fundamental; title: clarification.; title: CONCLUSION; title: 63. The task of criticizing transcendental experience and; title: knowledge.; title: In the investigations of this meditation and already in those; title: of the two preceding meditations, we have been moving within; title: the realm of transcendental experience, of self-experience proper; title: and experience of someone else. We have trusted transcendental; title: experience because of its originarily lived-through evidence; and; title: similarly we have trusted the evidence of predicative description; title: and 1 all the other modes of evidence belonging to transcendental; title: science. Meanwhile we have lost sight of the demand, so; title: seriously made at the beginning namely that an apodictic; title: knowledge, as the only "genuinely scientific" knowledge,2 be; title: achieved; but we have by no means dropped it. Only we preferred; title: / to sketch in outline the tremendous wealth of problems <178>; title: belonging to the first stage of phenomenology a stage which in; title: its own manner is itself still infected with a certain nawete (the; title: nawete of apodicticity) but contains the great and most characteristic; title: accomplishment of phenomenology, as a refashioning; title: of science on a higher level instead of entering into the; title: further and ultimate problems of phenomenology: those pertaining; title: to its self-criticism, which aims at determining not only the; title: 1 Supplied in accordance with Typescript C and the French translation.; title: 2 Reading, with Typescript C, "eine apodiktische Erkenntnis, als die allcin 'echt; title: wissenschaftliche' ", instead of "einer apodiktischen Erkenntnis, als der allein echt; title: wissenschajtlichen" , which is syntactically impossible.; title: 152 CARTESIAN MEDITATIONS; title: range and limits but also the modes of apodicticity. At least a; title: preliminary idea of the kind of criticism of transcendental-phenomenological; title: knowledge required here is given by our earlier; title: indications of how, for example, a criticism of transcendental; title: recollection discovers in it an apodictic content. All transcendental-; title: philosophical theory of knowledge, as "criticism of; title: knowledge" , leads back ultimately to criticism of transcendentalphenomenological; title: knowledge (in the first place, criticism of; title: transcendental experience) ; and, owing to the essential reflexive; title: relation of phenomenology to itself, this criticism also demands; title: a criticism. In this connexion, however, there exist no endless; title: regresses that are infected with difficulties of any kind (to say; title: nothing of absurdities), despite the evident possibility of reiterable; title: transcendental reflections and criticisms.; title: 64. Concluding word.; title: Our meditations, we may venture to say, have in the main; title: fulfilled their purpose, namely to show the concrete possibility; title: of the Cartesian idea 1 of a philosophy as an all-embracing; title: science grounded on an absolute foundation. To exhibit this; title: concrete possibility, to show the feasibility <of such a philosophy; title: > though of course in the form of an endless program; title: means exhibiting a necessary and indubitable beginning and an; title: equally necessary and always employable method whereby,; title: at the same time, a systematic order of all sensful problems is; title: predelineated. This much we have actually done. The only; title: things that remain are the easily understandable ramifications; title: of transcendental phenomenology as a beginning philosophy; title: that grows and branches out into particular Objective sciences; title: <i?9> and its relation to the sciences of naive positivity, which are; title: given beforehand as examples. We now direct our attention to; title: these sciences.; title: Daily practical living is naive. It is immersion in the alreadygiven; title: world, whether it be experiencing, or thinking, or valuing,; title: or acting. Meanwhile all those productive intentional functions; title: 1 Reading "def Cartesianisthen Idee", instead of "die CarUsianische Idee'* (the; title: concrete possibility, the Cartesian idea), as in both the published text and Typescript; title: C. Cf. the French; u; title: de I'idee cartisienne"'.; title: CONCLUSION 153; title: of experiencing, because of which physical things are simply there,; title: go on anonymously. The experience! knows nothing about; title: them, and likewise nothing about his productive thinking. The; title: numbers, the predicative complexes of affairs, the goods, the; title: ends, the works, present themselves because of the hidden; title: performances; they are built up, member by member; they; title: alone are regarded. Nor is it otherwise in the positive sciences.; title: They are naivetes of a higher level. They are the products of an; title: ingenious theoretical technique; but the intentional performances; title: from which everything ultimately originates remain; title: unexplicated. To be sure, science claims the ability to justify its; title: theoretical steps and is based throughout on criticism. But its; title: criticism is not ultimate criticism of knowledge. The latter; title: criticism is a study and criticism of the original productions, an; title: uncovering of all their intentional horizons ; and thus alone can; title: the "range" of evidences be ultimately grasped and, correlatively,; title: the existence-sense of objects, of theoretical formations,; title: of goods and ends, be evaluated. Consequently we have and; title: precisely at the high level attained by modern positive sciences; title: problems of fundamentals, paradoxes, unintelligibilities. The; title: primitive concepts, which pervade the whole science and determine; title: the sense of its sphere of objects and the sense of its; title: theories, originated naively; they have undetermined intentional; title: horizons ; they are products of unknown, only crudely; title: and naively exercised intentional functions. That is true, not; title: only in the case of the special sciences, but also in the case of; title: traditional logic, with all its formal norms. Every attempt of the; title: historically developed sciences to attain a better grounding or; title: a better understanding of their own sense and performance is; title: a bit of self-investigation on the part of the scientist. But there; title: is only one radical self-investigation, and it is phenomenological.; title: Radical self-investigation and completely universal self-investigation; title: are inseparable from one another and at the same time; title: inseparable from the genuine phenomenological method of selfinvestigation,; title: in the form peculiar to transcendental, reduction :; title: intentional self-explication of the transcendental ego, who is; title: made accessible by transcendental reduction, and / systematic <180>; title: description in the logical form of an intuitive eidetics. But universal; title: and eidetic self-explication signifies mastery of all the; title: 154 CARTESIAN MEDITATIONS; title: conceivable constitutive possibilities "innate*' in the ego and in; title: a transcendental intersubjectivity.; title: Therefore a consequentially progressing phenomenology constructs; title: a priori (yet with a strictly intuited essential necessity; title: and universality), on the one hand, the forms of conceivable; title: worlds and, on the other hand, conceivable worlds themselves,; title: within the limits set by all conceivable forms of being and by; title: their system of levels. But it constructs them "originarily"; title: that is: in correlation with the constitutional Apriori, the; title: Apriori of the intentional performances that constitute them.; title: Since, with its procedure, phenomenology has no alreadygiven; title: actualities or concepts of actualities, but from the very; title: beginning derives its concepts from the originariness of the; title: constitutive performance (which is itself conceived in originary; title: concepts), and since, owing to the necessity that all horizons be; title: uncovered, it is also cognizant of all differences in range, all; title: abstract relativities: therefore it must attain by itself the; title: concept-systems that determine the fundamental sense of all; title: scientific provinces. The concepts making up those systems; title: predelineate all the formal demarcations that pertain to the; title: form-idea of any possible world of being whatever. Hence they; title: must be the genuine concepts that are fundamental to all sciences.; title: In the case of concepts fashioned originarily in this manner,; title: there can be no paradoxes. This is true of all the fundamental; title: concepts that concern the concrete structure and the total; title: structural form of sciences that relate (or can become related); title: to the various regions of being. Thus the investigations concerning; title: the transcendental constitution of a world, which we; title: have roughly indicated in these meditations, are precisely the; title: beginning of a radical clarification of the sense and origin (or of the; title: sense in consequence of the origin) of the concepts: world, Nature,; title: space, time, psychophysical being, man, psyche, animate organism,; title: social community, culture, and so forth. It is plain that the; title: actual carrying out of the indicated investigations would have; title: to lead to all the concepts which, as unexplored', function as; title: fundamental concepts in all positive sciences, but which accrue; title: ;i8l>in phenomenology with an all-round clarity and / distinctness; title: that leave no further room for any conceivable questionableness.; title: CONCLUSION 155; title: We can now say likewise that, in apriori transcendental phenomenology,; title: all apriori sciences without exception originate; title: with an ultimate grounding, thanks to its correlational research,; title: and that, taken with this origin, they belong within an all-embracing; title: apriori phenomenology itself, as its systematically differentiated; title: branches. This system of the all-embracing Apriori is; title: therefore to be designated also as the systematic unfolding of the; title: all-embracing Apriori innate in the essence of a transcendental; title: subjectivity (and consequently in that of a transcendental intersubjectivity); title: or as the systematic unfolding of the universal; title: logos of all conceivable being. In other words: As developed; title: systematically and fully, transcendental phenomenology would; title: be ipso facto the true and genuine universal ontology; title: not, however, just an emptily formal universal ontology,; title: but also one that comprised in itself all regional existential; title: possibilities, and did so in respect of all the correlations pertaining; title: to them.; title: This universal concrete ontology (or universal and concrete; title: theory of science this concrete logic of being) would therefore; title: be the intrinsically first universe of science grounded on an; title: absolute foundation. In respect of order, the intrinsically first; title: of the philosophical disciplines would be "solipsistically" reduced; title: "egology", the egology of the primordially reduced ego.; title: Then only would come intersubjective phenomenology, which; title: is founded on that discipline; moreover it would start with a; title: generality that at first treated the universal questions, and; title: only subsequently would it branch out into the apriori; title: sciences.; title: This total science of the Apriori would then be the foundation; title: for genuine sciences of matters of fact and for a genuine all-embracing; title: philosophy in the Cartesian sense: an all-embracing; title: science of the factually existent, grounded on an absolute foundation.; title: All the rationality of the fact lies, after all, in the Apriori.; title: Apriori science is the science of radical universalities and necessities,; title: to which the science of matter of fact must have; title: recourse, precisely in order that it may ultimately become; title: grounded on such radical principles. But apriori science must; title: not be naive; on the contrary, it / must have originated from<i82>; title: ultimate transcendental-phenomenological sources and be; title: 156 CARTESIAN MEDITATIONS; title: fashioned accordingly into an all-round Apriori, resting on itself; title: and justifying itself by itself.; title: Finally, lest any misunderstanding arise, I would point out; title: that, as already stated, phenomenology indeed excludes every; title: naive metaphysics that operates with absurd things in themselves,; title: but does not exclude metaphysics as such. It does no violence to; title: the problem-motives that inwardly drive the old tradition into; title: the wrong line of inquiry and the wrong method ; and it by no; title: means professes to stop short of the "supreme and ultimate; title: questions. The intrinsically first being, the being that precedes; title: and bears every worldly Objectivity, is transcendental intersubjectivity:; title: the universe of monads, which effects its communion; title: in various forms. But, within the de facto monadic; title: sphere and (as an ideal possibility) within every conceivable; title: monadic sphere, occur all the problems of accidental factualness,; title: of death, of fate, of the possibility of a "genuine" human life; title: demanded as "meaningful*' in a particular sense among them,; title: therefore, the problem of the "meaning" of history , and all; title: the further and still higher problems. We can say that they are; title: the ethico-religious problems, but stated in the realm where; title: everything that can have a possible sense for us must be; title: stated.; title: Thus the idea of an all-embracing philosophy becomes actualized; title: quite differently than Descartes and his age, guided; title: by modern natural science, expected: Not as an all-embracing; title: system of deductive theory, as though everything that exists; title: were included in the unity of a computation, but with a; title: radical alteration of the fundamentally essential sense of all; title: science as a system of phenomenological disciplines, which; title: treat correlative themes and are ultimately grounded, not on an; title: axiom, ego cogito, but on an all-embracing self-investigation.; title: In other words: The path leading to a knowledge absolutely; title: grounded in the highest sense, or (this being the same thing) a; title: philosophical knowledge, is necessarily the path of universal; title: self-knowledge first of all monadic, and then intermonadic.; title: We can say also that a radical and universal continuation of; title: <i 83 > Cartesian meditations, or (equivalently) a / universal selfcognition,; title: is philosophy itself and encompasses all self-accountable; title: science,; title: CONCLUSION 1 57; title: The Delphic motto, "Know thyself!" has gained a new signification.; title: Positive science is a science lost in the world. 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