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The interpretor abstracts as it were from the inner development of the problem, from the history of its radicalization. He is able only to indicate this development by a "construction" of its essential stages. Our interpretation of the phenomenology of Edmund Husserl is guided by the following constructive sketch of the phenomenological problematic: A. The existent as phenomenon; B. The idea of an intentional analytic; C. The radical reflection; D. Science and life-world; E. The theory of the natural attitude; F.

In order to set this unique characteristic in the correct light, to remove phenomenology's appearance of heing a positive science of consciousness. an appearance that falsifies its sense, and to acccntuatc its fundamental philosophical intention. the enveloping sense-horizon of the problem of heing and knowledge must be indicated. Because of its origin from this eternal not pregiven temporal-historically - problem, the ever-present problematic of the fundamental concepts takes root in the "thematic" explication of consciousness.

If what the existent genuinely is and what mode of knowing is genuine knowing of the genuine existent is not uncritically decreed or simply asserted dogmatically but, rather, is asked, then such a question runs as follows in Husserlian phenomenology: what are the "originary modes of consciousness" of the existent, what are the original evidences? " Understood phenomenologically, then, evidence, as any intentional consciousness of the genuine existent, cannot mean merely the grade of certainty of a determinate cognition, irrespective of the interpretation of being that grounds it.

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