To begin with, we put the proposition: pure phenomenology is the science of pure consciousness.
The ideal of a pure phenomenology will be perfected only by answering this question; pure phenomenology is to be separated sharply from psychology at large and, specifically, from the descriptive psychology of the phenomena of consciousness.
Psychologically experienced consciousness is therefore no longer pure consciousness; construed Objectively in this way, consciousness itself becomes something transcendent, becomes an event in that spatial world which appears, by virtue of consciousness, to be transcendent.
At the lowest cognitive level, they are processes of experiencing, or, to speak more generally, processes of intuiting that grasp the object in the original.
Pure phenomenology claims to be the science of pure phenomena. This concept of the phenomenon, which was developed under various names as early as the eighteenth century without being clarified, is what we shall have to deal with first of all.
Within this widest concept of object, and specifically within the concept of individual object, Objects and phenomena stand in contrast with each other.
In all the areas within which the spiritual life of humanity is at work, the historical epoch wherein fate has placed us is an epoch of stupendous happenings.
Without troublesome work, no one can have any concrete, full idea of what pure mathematical research is like or of the profusion of insights that can be obtained from it.
We would be in a nasty position indeed if empirical science were the only kind of science possible.
Natural objects, for example, must be experienced before any theorizing about them can occur.