In a few decades of reconstruction, even the mathematical natural sciences, the ancient archetypes of theoretical perfection, have changed habit completely!
The actuality of all of material Nature is therefore kept out of action and that of all corporeality along with it, including the actuality of my body, the body of the cognizing subject.
To every object there correspond an ideally closed system of truths that are true of it and, on the other hand, an ideal system of possible cognitive processes by virtue of which the object and the truths about it would be given to any cognitive subject.
It just is nothing foreign to consciousness at all that could present itself to consciousness through the mediation of phenomena different from the liking itself; to like is intrinsically to be conscious.
Something similar is still true of the courses followed by manifold intuitions which together make up the unity of one continuous consciousness of one and the same object.
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.