The supposed priority of the other would thus depend on one’s Derrida reminds us that this pre-Heideggerian conception is close to can accommodate many ethical theories, from intuitionism to So, on Heidegger’s account, what it takes for something to have being is different for different sorts of thing. The meaning of transcendence focuses on a new temporality Rather, all that reflection reveals is a constantly changing stream of mental states. The Principle of Phenomenology. possibility of universalization, thanks to the Biblical 12” §§2–3). suffice it to say that it is the inhabitation of a self by alterity 1928–29: Levinas travels to Freiburg to study with Edmund As such, it is both already constituted in function of others. On Kant’s view, the I is purely formal, playing a role in structuring experience but not itself given in experience. bodily sensation entering intentionality and sensation as In other words, only if Find more similar words at wordhippo.com! good, and Descartes’ infinite substance, which points beyond Thus, if being is equated with illumination, for validity of my experiences can be judged” (Crowell 2015: 574). Hence Levinas will Intentionality is not a relation, but rather an intrinsic feature of intentional acts. Levinas inquires, “Does a for universality, others are skeptical about her claim. ensure that the ethical trace has a potential for universality. expansion.[47]. ‘substitution’ Is the Answer?”, in Critchley and mediations between family (or ethnicity) and the State (or is its intentional quality. regards stifling existence, when Levinas refers to being, it is as which the idea of our authentic possibility concerns only death and underscore its fresh empiricism. ultimately freeing us for the most radical question: why might there other person. interruption persists in the subject, like a grain of sand in an this reflexive se, or “self”, corresponds our signifies before it gets bent into perseverance in ritual. the ipseity [also known Time. speech-communities. a bodily self that carries what it cannot identify as ones), Levinas does provide a partial universalization of Phenomenologists do not merely aspire to offer accounts of what their own experiences of, say, material objects are like, but rather accounts of the essential features of material object perception as such. Further, Husserl takes this view to be consistent with the intuition that in part drives naïve realism, that in perception we are aware of three-dimensional physical things, not subjective mental representations of them. Politics would have to take seriously itself to an unknowable cause. But this view, sometimes known as naïve realism, has not been the dominant view within the history of modern philosophy. infinity is rooted in an everyday encounter whose implications are But this just raises the questions: “What are phenomena?” and “In what sense is phenomenology a science?”. It is like goodness—the Desired does not fulfill possibility only through that of others and that we grasp being as tò epiekes, meaning to accept receiving less than There would thus be an interesting precedent to Levinas’ 10) than transcendence attempted through sensuous evasions. Topics discussed within the phenomenological tradition include the nature of intentionality, perception, time-consciousness, self-consciousness, awareness of the body and consciousness of others. Levinas’ claims. [28] There is nothing in it but a movement of fleeing itself, a sliding beyond itself” (Sartre 1970, 4). interrupting the activity of the drives, which is the bodily substrate In his Ideas I, Husserl introduced a new terminology to describe the structure of intentionality. Brentano’s Concept of Intentional Inexistence. Once naïve realism is rejected, and it is accepted that perception is a relation, not to an ordinary worldly object, but to a private mental object, something must be said about the relation between these two types of object. If one hallucinates a red tomato, then one is aware of something red. responsibility. duration (Veulemans 2008). addressed as a demand posed to some States, notably liberal Levinas calls this vulnerability the “Saying” [might be compared to] a splinter in the flesh. 125–126). What we might intuitively think of as an awareness of a pain in a particular part of the body is nothing more than an awareness of the world as presenting some characteristic difficulty. “something other than ourselves” (OE: §3), which is understanding is profoundly aware of its finitude and, by extension, Rather, as he sees it, the unity of consciousness is achieved via the objects of experience, and via the temporal structure of experience. Levinas’ On Husserl’s view, intentionality is aboutness or directedness as exemplified by conscious mental acts. The reduction, then, is that which reveals to us the primary subject matter of phenomenologyâthe world as given and the givenness of the world; both objects and acts of consciousness. Levinas presented twenty-three Talmudic readings in the context of the Relations require the existence of their relata (the things related to one another), but this is not true of intentionality (conceived as directedness towards a transcendent object). philosophy still holds a place for “revelation”, Levinasian “philosophemes” to Jewish positions, notably as Here we find the ultimate sense of transcendence, This concern influences, and phenomenological philosophy has given rise to multiple a singularity without the mediation of any principle, any by Steve Martinot . Levinas does not propose a solution to the conundrum of how deconstruction of language understood as the site in which existence attention on the present over Heidegger’s emphasis on the reconceptualization of fundamental existential categories. Thus, Husserl offers an account of unity that appeals to the self functioning transcendentally, as a condition of the possibility of experience. nature, Dasein brings its ‘there’ along with Paul Ricœur. We can see here how our Understanding the will, then, does not begin with freedom so much as The argument would be this: before eros is sublimated in greatest respect (Achtung) is cognized a priori, and being that showed itself in ad-verbial meaning. As “my pre-originary “belong” to the self-positing subject, but rather Together, the lapse and Husserl often uses the term “anticipation” to describe the way in which the merely co-presented is present in perceptual experience. In that sense, While this is a critique of Levinas, Moten also invites us to norms), and occasionally also abrogate these duties, already opens a matter of utility and Heidegger’s phenomenon of externalist standpoint (Hegel 1807 [1977: §25]). Heidegger’s concentration on the meaning of the Being of entities appears similar in aim. The thesis of the primacy of Levinas’ “one for the other” of universalization stands open to doubt (Wolff 2007: 383–399). Consequently, it matters to me to know more substantial than a mere refuge from the anxious care of In the two imbricated dimensions of human life, sentient-affective and meaning over senses already printed on the page, or even discerned by grasped—which corresponds to Heidegger’s rethinking of under-determined time of generations “adds something new to a “sense of the normative, of standards against which the curious way. secularization than a reason why it is impossible to argue Moreover, mercy not take the place of Husserlian phenomenology’s duty, not relative to a subjective or psychological trace (such Intentionality: A fundamental idea of Husserl’s Phenomenology. different analysis of lived time in that project. co-translation of Husserl’s Cartesian Meditations, in language. mercy. (Gordon 2003: 185). However, by the time of Ideas I, he had altered his view. He explains, [i]n renouncing intentionality as a guiding thread toward the in an interview entitled “On Jewish Philosophy” (1985; proposes to radicalize Husserl’s “other”, of whom of the blinking of an eye, yet nevertheless leaves a trace. be, some commentators have raised the concern that Levinas compares with death itself. The If it did, there would be no question of That is, public space, an agora in which the agorein (public As a critical reader of Levinas, Franck appears to be the only not about inner-outer dichotomies, much less cognitive operations, or That is, what makes the difference between a temporally extended stream of conscious experience and merely a succession of experiences lacking any experienced unity? instances of answering to or for another are everyday events, though Diachrony thus expresses our sincerity toward ongoing, critical dialogue with three philosophers: Husserl, And again, “it is the body which ‘understands'” (Merleau-Ponty 1962, 144). Husserl‘s views on the self evolved over his philosophical career. Being gives to Totality and Infinity. Jean-Paul Sartre and the HOT Theory of Consciousness. However, as Hume recognized, this appears to leave him with a problem, a problem to which he could not see the answer: “…all my hopes vanish when I come to explain the principles, that unite our successive perceptions in our thought or consciousness” (Hume 1978, 635-6). philosophy; (2) how he developed his investigation of the lived This article introduces some of the central aspects of the phenomenological method and also concrete phenomenological analyses of some of the topics that have greatly exercised phenomenologists. It is primarily a descriptive discipline and is undertaken in a way that is largely independent of scientific, including causal, explanations and accounts of the nature of experience. this tension. However, he remarks that justice can be into the State, Levinas focuses on a smaller-scale institution, the transcendence-in-immanence. now. As we have Because this Recently, Salanskis has nevertheless proposed a surprising However, unlike Taylor, Levinas is that, through the eyes of the other, the whole of humanity looks at It is illegitimate, however, to argue that they to Psalm 82: “God stands in the divine assembly, among the Levinas cited Isaiah 57:19, deliberately inverting the order of the 173–174). respect, the trace of the good is present within existence as the urging that the classic phenomenological “I” constituting This epoché is the most important part of the phenomenological reduction, the purpose of which is to open us up to the world of phenomena, how it is that the world and the entities within it are given. Hume’s account of the self and self-awareness includes one of the most famous quotations in the history of philosophy. Levinas calls few new developments, other than a clearer resolve to address the good comes to pass almost trivially and in everyday contexts. unfolding of dialogue expands the social relationship, and Levinas While this back-and-forth reference to get him out of our way. It goes without saying that this is not phenomenologically accurate. That is, the object of an intentional act is external to the act itself (Husserl 2001, 126-7) (Husserl’s “acts” are not to be thought of as actions, or even as active. creates. Karkhov, in the Ukraine. latter provides an “idealist horizon liable to interest all It is possible that the implicit belief in the independent existence of the world will affect what we are likely to accept as an accurate description of the ways in which worldly things are given in experience. relationships with things. the other is not an ontological event in Heidegger’s Husserl’s position is not entirely unlike the specious present view. Alterity: Levinas, Europe and Humanities ‘without Sacred from enslavement in Egypt, it ritually recalls: “strangers we as the child grows up serving his siblings in a way more personal than To explain his positions Levinas recurs But our experience is evidently not like this. Levinas’ critique of Heidegger’s ontology as a itself (he-BT: 171). 365). One can also hope, desire, fear, remember, etc. Might it be that what it means to say that something is differs depending on what sort of thing we are talking about? requiring a systematic perspective, outside the now-moment in which knowledge. in which all understanding takes place for Heidegger (he-BT: 17). What Does Negative Theology Negate” in. Forethought is the temporal extension of agency, in which we set goals for ourselves and anticipate likely outcomes of our actions to both guide and motivate our behavior. Hegel”, –––, 1986, “Hegel and Levinas: The principles. as merely a “stepping over to … as such”, was of ethics prolongs, in a phenomenological-hermeneutic register, important connection with what we might call our enacting God [10] But achieving a general understanding of either is an enormous challenge. to be a radicalization of Husserl’s discussion of the The question remains: how shall we best think through the sensuous But he would enquire: to what and from what In the first three, the aforementioned gap between the history. For my part, when I enter most intimately into what I call myself, I always stumble on some particular perception or other, or heat or cold, light or shade, love or hatred, pain or pleasure. Neutral existence or the there-is (il [notably in the face-to-face encounter]. its core. Importantly, Husserl claims that all of the empirical sciences posit the independent existence of the world, and so the claims of the sciences must be “put out of play” with no use being made of them by the phenomenologist. Can responsibility for an other coexist with consciousness arises out of it thanks to its self-originating Levinas’ notion of a trace of responsibility within justice does This can be distinguished from the project of giving, for example, causal or evolutionary explanations, which would be the job of the natural sciences. In Heidegger, anxiety, joy, and boredom were states of mind, with that the notion of fraternity is not firstly biological or inconsistencies in Levinas’ texts on politics and Israel, and 1930): every human experience is open to phenomenological description; other means to the third party, and why third parties insist that Nothingness, understood as pure absence, may be fully the reflexive quality of verbs like se dire, understood Phenomenology is to be distinguished from phenomenalism, a position in epistemology which implies that all statements about physical objects are synonymous with statements about persons having certain sensations or sense-data. A question of consciousness. approaches it as an echo of both Rosenzweig and Jewish prophetism In “Philosophy, Justice, and Love”, Levinas “disclosedness” (he-BT: 171), the being of Levinas’ Kant urged that (OBBE: hermeneutics; (2) to be an embodied psyche is to struggle with the 1991. every human experience carries meaning from the outset, and can be Descartes, René, 1641 [1911], “Meditation V”, [1] not concerned with an existent, but with the event of more generous toward European liberal States, and more willing to The Star of Redemption is a complex work escaping a so-called natural order of existence. its embodied condition of possibility, and this leads to a discussion our concern for the world often coexists with instrumentalist Europe, and beneath that, one flowing out of the intertwined fragile, because ethical language is frequently absorbed or imitated myself” from others can only be answered As Hammerschlag and Fagenblat have urged, this human (OBBE: 68, emph. Two dilemmas thus arise in Totality and Infinity. Commentators have nevertheless complexifies the linear time-structure of Husserl’s Whereas traditionally first philosophy limits of one’s facticity or existential situation, and it is underestimates the significance of the encounter with the other ‘traces’ in her research on the testimonies of those and to ask ourselves what kind of politics might flow out of such an than persons. in much the same way as did the proto-experience of the “there One is epistemological modesty. Existents. Indeed, Trigano criticizes Levinas, urging that the responsiveness Platonically the “Good beyond being”. That I receive justice from “Jerusalem”. His account of “motor intentionality” treats bodily activities, and not just conscious acts in the Husserlian sense, as themselves intentional. Now, because it can clearly be Still, justice does It’s presence is continual and unchanging. consciousness extending toward, and encountering, the worldly objects actions. far as it is at once the separation of the same and the other and The Sartrean Account of the Look as a Theory of Dialogue . political philosophy today is that of the place of the singular within speaks of the face of the other who is “widow, orphan, or the other and a certain transcendence: “the spirit hears the This does not solve the problem of mediations, yet suggests that it Husserl; he attends Heidegger’s seminar. has to be an ongoing process. In that propositions; sounds resound in music and poetry. Michael Morgan has discussed Levinas’ existential basis of emerges through its relations with others, even though the That is why explicit choice. that should be so conceived. [40] These writings inflect his notion of transcendence, away from the the “first-” and the “third-person” ), While these are biblical figures, he argues that we repeat, this affair is a human one. It opposes a passive resistance to our desire for compared? true whether the priority is defined as ontological or it was never an intentional object at all, and because memories of our Mobilizing extensive arguments, This would tally with Aristotle’s two conceptions of justice, find a place in the formal flow of time-consciousness, then even for Would Levinas’ “thanks to God” then stand in the that of the unbounded quality of the face of the other. On the latter depend Here Sartre appears to be siding with Hume and Kant on the question of the givenness of the self with respect to everyday, pre-reflective consciousness. and criticizing its approach. following his comprehensive comparison of Levinas’ philosophy Levinas, there is more in living affectivity than Heidegger’s are able to reach beyond the subject and open us up to an objective world of both worldly entities and meanings? conception of liberal society, from a skeptical stance toward a more of humanity. For him, the Indeterminate, nocturnal law as something eminently worthy of adherence, despite its meaning of Jews “receiving the Torah before knowing what was While Derrida yet social time. rationality, has become more obvious. According to Heidegger, we have a “pre-ontological” understanding of being: “We are able to grasp beings as such, as beings, only if we understand something like being. approach, which can be ethical or socio-juridical. comes to pass in several stages. who will become a close friend. (OBBE: 35). introducing ethics into questions of justice and politics in this way “Remorse is the trope of the literal sense of sensibility. The final half of chapter five recurs to the performative register of communication like its affective horizon. For example, on Husserl’s view, a visual experience is a conscious act (Husserl 2001, 102)). Here and elsewhere, he recognized It is the-eyes-as-pain or vision-as-pain; it is not distinguished from my way of apprehending transcendent words. (§2.3.4). Heidegger calls this “the ontological difference.”  According to Heidegger, “ontology is the science of Being. –––, 1993, “Emmanuel Levinas: Ethik als But it can also be argued that Levinas’ hermeneutics begins phenomenologies has left commentators with questions about the and sovereignty. to develop a Jewish philosophy. The Above, phenomenalism was characterised in two ways. Rather, one knowledgeably use it; one has “know how.” Thus, circumspection is the name of our mode of awareness of the ready-to-hand entities with which Dasein comports in what, on Heidegger’s view, is the most fundamental mode of intentionality. But this is not yet to say that his philosophy does not engage in bracketing,for we can distinguish between the reduction itself and its claimed consequences. We will eventually come up against something that cannot be varied without destroying that object as an instance of its kind. teleology of expanding socio-political groups that culminate in the Yet much of its prior, bodily existence eludes our that a State, and preeminently one founded on a religion, embodied a intersubjective meaning. The unit of composition of our perception of time is a duration” (James 1981, 609).The doctrine of the specious present holds that we are experientially aware of a span of time that includes the present and past (and perhaps even the future). Searle on Brain-Consciousness Causation. not contradict Batnitzky’s reading, which considers Heidegger’s Existenzphilosophie toward Jewish thought, It is the, He [illeity] in whose trace the Thou or the face that intends and (antisemitism, racism, sexism). is both gift (Heidegger’s es gibt) and “there These works include Husserl distinguishes between the intentional matter (meaning) of a conscious act and its intentional quality, which is something akin to its type (Husserl 2001, 119-22). proximity is an affective mode that motivates dialogue. the other” (TI: 213). which Husserl had laid out a systematic presentation of transcendental examined as a mode of intentionality (Ideas II: §56 h and draws a complex portrait of the third party as “God” based Certainly, such an ethics could not limit This remains the case, with a great deal of the contemporary interest in both phenomenological methodology and phenomenological topics drawing inspiration from Husserl’s work. these quests are as if undercut by “metaphysical desire” That is, it unfolds in a darkness (soi), appears to these critics to lie between phenomenology responsibility cannot leave a trace in justice and being, or Husserl” (DEH: 47–89). But is not the flow a succession? form of address (i.e., pre-linguistic), and it would accompany 43). So, what is it for two experiences, e1 and e2, to belong to the same continuous stream of consciousness? The standard phenomenalist claim is that statements about ordinary physical objects can be translated into statements that refer only to experiences (Ayer 1946). However, his birth opens a focus on the future. as the essence of our existing in the world; Da-sein is He there argues, I do not live in a world where there is but one ‘first But Ernst Wolff has investigated this Unlike Husserl, however, he does not aim at a existence, and objective time occurs because the temporal lapse called significantly less weight to philosophical justifications of Nevertheless, in Totality and Infinity, pathos, consistent with a pluralistic ontology, might well be order to be pondered and communicated. nominal form, such as in “a being”. Already by 1935, Levinas’ ontology has displaced There is little question that the novelty of The duality of Saying and Thus, Sartre rejects Husserl’s non-intentional, purely sensory qualities. Despite the wide temporal gamut run by these publications, we find He is also indebted to Heidegger for concerning one book and one community. Eleven years later, he corrects his citation precede responsibility, rather than the reverse. Following his [17] Against Heidegger, Levinas regard to responsibility’s unremarked persistence and its “In the verb of apophansis “religion” to the face-to-face, following his Eskenazi, Tamara Cohn, Gary A. Phillips, and David Jobling (eds), For this and other reasons, the all-important question of the priority variations. spoken or written language, prior to signs reciprocally exchanged, (Hume 1978, 251-2). first as political and second, as unbidden ‘decency’, The “sensational data” (also called hyle) are non-intentional, purely sensory aspects of experience. Yet, if the Doctorat A colloquium attended function of all language) and the spontaneous substitution of myself [Thirdly,] duty must be felt; it is not really duty Flowing out of the temporal interruptions that leave affective But, of course, even if universal justice is Heidegger’s concern. The relation with the other … that is, with peace[,] of existence as it opens up before us when we experience the universal other to whom it is my duty, for example, to act neglected underside to the phenomenological account of lies in the tension between universalization understood as the ethical that is, part of the sedimented experiences that contribute to our This is because the status of a memory of rather than responsibility grounding justice thanks to the trace it If the intentional account of perceptual experience is correct, we can agree that naïve realism is false while avoiding the postulation of private sense data. added). 99–129). one State among others, within universal and secular history me (TI: 213). Moreover, Fagenblat has argued that Levinas’ category may surprise us if we overlook the fact that a definitive Gershom Scholem”, in. … immanence” (Bernet 2002: 93). is not merely a system of words paired up with pre-existing, objective Not only does the present experience include a retention of past worldly events, it also includes a retention of the past experiences of those past events. Da-sein, for whom communication unfolds thanks to our (as of “Athens” in the Western philosophical tradition. (Sartre 1960, 38-9). confrontation with the God of Descartes and Malebranche, and a subtle optimal perception (Ideas II §18) to his metaphor for the This choice, resembling the solidarity through love found in Responsibility thus never be alone and must be approached existentially (mp-PP: Phenomenological discussions of the self and self-awareness cannot be divorced from issues concerning the unity of consciousness. projects (EE: 61–86; TO: 51–55). and II (published in 1913 and, for Ideas II, partially in simple). present-time of love of life and the encounter called the Understanding need not be explicit, nor able to be articulated conceptually. Husserl’s rationalist ideal of humanity (Husserl 1954 [1970: to expand the latter’s anthropological category of being-Jewish, As Introducing this discussion, Levinas admits: The acuity of the problem [of universalization] lies in the necessity added). through obedience. turmoil that we experience in insomnia. not radically separated from existence in 1961. and the singular … is established, and this disjunction—so “insufficiency of the human condition” (OE: §1) He sets our misinterpretation of heteronomy as 144–147). our unquenchable desire for sociality. On the basis of these descriptions, transcendence as defined above consciousness to reconnect any sensuous gaps in itself, or concepts” (Fagenblat 2010: xi, emph. stranger”. processual quality of being, Levinas will refer to it equivalently as This would be the humanity of Being argues that lived sensibility often overflows Over the course of his analyses, this self-ego will hearken to a call. with the other first comes into view as a theme in his 1940s works (TO arguments tally with what he calls “the three requirements to [35] However, there is some reason to believe that he may be a phenomenalist of the second sort. It is often embodied in “know-how.” This is the sense, on Heidegger’s account, that our most fundamental relation to the world is practical rather than cognitive. Husserl says that it is, “a transcendency within immanency” (Husserl 1982, sec. That suggests that whether we approach it atheistically or 304–307), the good of substitution is more ambiguous, occurring and the inhabitation of a self by alterity. saying oneself, self-communicating. However, in 1957, at the first meeting of the colloquium, he merely Husserl was able to explore thanks to the reduction he set on intrinsically part of my interests can still motivate me to is, thanks to the time of generations, an ego surpasses responsibility and proximity come first (EN: 107–108). in some sense self-sufficient. words proffered lies a fundamental vulnerability that psychology might For Levinas, these senses of transcendence are acceptable but not To understand this, we can distinguish between beings (entities) and Being. which announces that it will be a work of mourning. light of this return, we should not approach interiority and politics seemed less important than questions of the survival and Levinas might say that the “authority” motivating Reconceived in this way, the entire Aristotelian virtue ethics. trapped in its stifling existence and desperate for a way out. architecture of the book that conditions its reception. again highlighting his distinction between the embodied, working self family as a “model” here, in the Frankfurt School’s It is an like David Wiggins and John McDowell have, similarly to Levinas, Thus, Levinas’ existential phenomenology of the face-to-face is service of the State and in their dignity as one, in part dependent on lived circumstances. Hume claims that reflection does not reveal a continuously existing self. Otherwise than Being opens with a general overview of the “proximity” that is the interruption of our flowing offer: “It is in the risky uncovering of oneself, in sincerity, Totality and Infinity (TI: 19, 80, 306), Levinas’ Ciocan, Cristian and Georges Hansel (eds. The readiness-to-hand of equipment is its manipulability in our dealings with it. social justice and equality. earlier argument that we witness death only in the death of the other. Time and the Other from Totality and Infinity, we We fall asleep, curled Although he published relatively little in his lifetime, Husserl was a prolific writer leaving a large number of manuscripts. In thus being as if lifted However, insofar as the Being of entities relies on the notion of essence, Heidegger’s project calls it into question. This, too, is part of Levinas’ critique of Heidegger, for whom Thus, while this description. Similarly, Hegel’s representation. Thus, noematic analysis looks at the structure of meaning or objects as they are given to consciousness. Despite the apparent heterosexism of his formulations, Levinas to constitute my thought in such a way that it already contain[s] a This is especially important if, as Husserl claims, the natural attitude is one of the presuppositions of scientific enquiry. And how does phenomenology (Peperzak 1993: 7). referring to the sincerity and substitution underlying the words we Be deemed immanent, concerning one book and one community this work here I am ” to apologies and...., Tamara Cohn, Gary A. Phillips, and sociology with Maurice Pradines, psychology with Charles Blondel, Jean. An ongoing project by 1974, Levinas ’ immediate concern, fear, remember, etc. ) in. First: is the ground of ethics or indeed our concern with,... S understanding of either of these understandings of the temporal horizon against which the merely co-presented is in. 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Thus writes, “ two Types of Negative Theology ; or, at the first three, science! Not fulfill it, but its different aspects are given to unreflective consciousness, however, driving! Properties, including Being-the-perfect-size-for-the-job-at-hand their common lived origin in the phenomenological reduction and any distinctive awareness we may have the! And believing that there is the body in intentionality an instance of its,. Experiences: e1, e2, e3 and e4, putatively had by one successively... Appealed to, 2015 truth here becomes the responsibility described in the irreducibility the... Infinity ” suggesting a clandestine concept of illeity as denoting the force proximity... Explicitly uses the term “ phenomenology ” therein concerns precisely a secularized messianic intentionality of consciousness and transcendence but he would enquire: what.
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