the phenomenon

an object

the cogitatum

(qua cogitatum)

transcendental

phenomenology

pure

and genuine

scientific

evidence

cognition

the ego cogito

transcendental subjectivity

the transcendental-phenomenological reduction

the

phenomenological

epoche

the Objective world

a transcendental grounding of

philosophy

the stream of

what is itself given

the repeatable act of grounding

of

an infinite horizon of approximations

the Ego

the fundamental form of this universal synthesis

the

all-embracing

consciousness of internal time

immanent time

the task of clarifying

the whole of conscious life

noetic acts

cogitationes

noematic descriptions

separated

modes of consciousness

multiplicities of

experiences

denotes a universal primal phenomenon of

is only a modality of

becomes modalized also in correlation with

stands in contrast to the accidental being "for me" of

is a clarification of the striving for

becomes adjusted to

exist for us thanks to

denote the universal primary phenomena of

are only modalities of

become modalized also in correlation with

stand in contrast to

the accident being "for me" of

become adjusted to

inhibits acceptance of as existent

is actual

does not yet produce for us any abiding being

is "in itself"

is an infinite idea, related to infinities of harmoniously combinable

is an agreement of with the judged

can be seen as full proof that, in spite of the continual experiencedness of , a non-being of is conceivable

needs to be criticized with regard to its validity and range, before it can be used for the purposes of a radical grounding of

is precisely what makes critical decisions about at all possible

is unified synthetically

synthetically constitutes all particular that ever become prominent

inhibit

my

our

acceptance of

as existent

do not yet produce for

us

me

any abiding being

apart from their relation to

are "in themselves"

are infinite ideas, related to infinities of harmoniously combinable

and

can be seen as

full

proof that, in spite of the continual experiencedness of , a non-being of

is

conceivable

possible

need to be criticized with regard to their validity and range, before they can be used for

the purposes of

a radical grounding of

are precisely what make critical decisions about

at all possible

are unified synthetically

synthetically constitute all particular instances of that ever become prominent

in the natural attitude

de facto

owing to the instability and ambiguity of

by immersing ourselves in such a striving

in other words

by this preliminary work, here roughly indicated rather than done explicitly

where this is still wanting

since the form belonging to a systematic order of

is part of this idea

in the broadest sense

as we have said

in the attitude established by transcendental reduction

in a maximally broad sense

if we maintain this attitude

in the broadest Cartesian sense

it is plain that

by immersing ourselves meditatively in the general intentions of

, we discover that

if we follow up this doubt, it becomes manifest that

by virtue of my free epoche with respect to the being of the experienced world, the momentous fact is that

yet it must not be overlooked that

the fact is that

we can be sure that

hence it follows without more ado that

calls

call

our attention to the fact that

we see in advance that

the fact is evident

, even apodictically evident,

that

it becomes evident that

in an extremely broad sense

consequently

in respect of this evidence

however

mediately

naturally

even with respect to the evidence in which

presents itself

present themselves

as a matter of essential necessity

perchance

when we let our thoughts hasten in this manner

by conscious conversion into the corresponding

by virture of a synthesis in which what is meant coincides and agree with

by a freely actualizable return to

by reconciling with

by orienting

according to accured insights

by the fundamental nature of

, ,

;

()

, ,

, ,

()

,

;

reflecting

phenomenological

transcendental

worldly

I

we

now shift the weight of transcendental evidence of

()

from the

ego to

we must not let ourselves be frightened by considerations of and

only in reflection do we "direct" ourselves to and to its perceptual directedness to

we have not simply lost for phenomenology; we retain it

, ,

I have the reflection that is given continuously as an objective unity in a multi-form and changeable multiplicity of , which belong determinately to it

I

, the meditating phenomenologist,

set myself the all-embracing task of uncovering

myself

.

.

, ,

.