By J. N. Mohanty (auth.), William McKenna, Robert M. Harlan, Laurence E. Winters (eds.)
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A particular method of seeing which carefully and subtly establishes intentional distinctions is necessary in order to distinguish purely, under the guidance of intentional references back, the primal modes of knowing from the de jacto forms of consciousness. Intentional analysis does not merely ascertain the occurring givennesses of consciousness. f sense. This anticipation is the constructive moment of the intentional analysis of phenomenology. It first 41 makes possible a specific-scientific thematization of consciousness in the sense of a "phenomenological psychology" as well as the intentional analytic motivated by the philosophical problem of the relation of being and knowing.
Because philosophy is not a specific science according to this guiding idea of phenomenology, the sense of the passage back to originality must be sharply contrasted with every interpretation of it in the manner of a specific science. The inquiry back to the beginning of knowledge is, thus, not the well known psychological question of the psychic origin of our representations, despite the fact that Husserl himself was partial to this opinion in his early period and perhaps failed to establish the difference determinately enough even in his later periods.
Seeing can "deceive," can be mis-taken. However, the possibility of deception does not confute the authority of seeing, for even deceptions can be shown to be deceptions only by better seeing. Husser! most emphatically states his fundamental understanding of intuition a~ the original access of knowing to the existent in the following proposition.