Key Arguments

• Husserl says: ‘For the present it must suffice that we have indicated these problems of a higher level as problems of constitution and thereby made it understandable that, with the systematic progress of transcendental-phenomenological explication of the apodictic ego, the transcendental sense of the world must also become disclosed to us ultimately in the full concreteness with which it is incessantly the life-world for us all.’ This ties the unfolding analysis of the ego to an ever fuller disclosure of the world’s transcendental sense as life‑world.
• He adds that this applies ‘likewise to all the particular formations of the surrounding world, wherein it presents itself to us according to our personal upbringing and development or according to our membership in this or that nation, this or that cultural community.’ Thus, concrete socio‑cultural determinations of our world belong within transcendental clarification.
• He claims that ‘All these matters are governed by essential necessities; they conform to an essential style, which derives its necessity from the transcendental ego and then from the transcendental intersubjectivity which discloses itself in that ego — accordingly, from the essential forms of transcendental motivation and transcendental constitution.’ This posits eidetic laws or styles governing life‑world formations, grounded in the structures of ego and intersubjectivity.
• He concludes conditionally: ‘If we succeed in uncovering these forms, the aforesaid apriori’, indicating that the systematic elucidation of these forms would yield an a priori structure of the life‑world and its cultural articulations.

Source Quotes

For example: regarding personality, not only the problem of the static constitution of a unity of personal character, over against the multiplicity of instituted and subsequently annulled habitualities, but also the genetic problem, which leads back to enigmas concerning “innate” character. For the present it must suffice that we have indicated these problems of a higher level as problems of constitution and thereby made it understandable that, with the systematic progress of transcendental-phenomenological explication of the apodictic ego, the transcendental sense of the world must also become disclosed to us ultimately in the full concreteness with which it is incessantly the life-world for us all. That applies likewise to all the particular formations of the surrounding world, wherein it presents itself to us according to our personal upbringing and development or according to our membership in this or that nation, this or that cultural community.

For the present it must suffice that we have indicated these problems of a higher level as problems of constitution and thereby made it understandable that, with the systematic progress of transcendental-phenomenological explication of the apodictic ego, the transcendental sense of the world must also become disclosed to us ultimately in the full concreteness with which it is incessantly the life-world for us all. That applies likewise to all the particular formations of the surrounding world, wherein it presents itself to us according to our personal upbringing and development or according to our membership in this or that nation, this or that cultural community. All these matters are governed by essential necessities; they conform to an essential style, which derives its necessity from the transcendental ego and then from the transcendental intersubjectivity which discloses itself in that ego — accordingly, from the essential forms of transcendental motivation and transcendental constitution.

That applies likewise to all the particular formations of the surrounding world, wherein it presents itself to us according to our personal upbringing and development or according to our membership in this or that nation, this or that cultural community. All these matters are governed by essential necessities; they conform to an essential style, which derives its necessity from the transcendental ego and then from the transcendental intersubjectivity which discloses itself in that ego — accordingly, from the essential forms of transcendental motivation and transcendental constitution. If we succeed in uncovering these forms, the aforesaid apriori

All these matters are governed by essential necessities; they conform to an essential style, which derives its necessity from the transcendental ego and then from the transcendental intersubjectivity which discloses itself in that ego — accordingly, from the essential forms of transcendental motivation and transcendental constitution. If we succeed in uncovering these forms, the aforesaid apriori

Key Concepts

• with the systematic progress of transcendental-phenomenological explication of the apodictic ego, the transcendental sense of the world must also become disclosed to us ultimately in the full concreteness with which it is incessantly the life-world for us all.
• That applies likewise to all the particular formations of the surrounding world, wherein it presents itself to us according to our personal upbringing and development or according to our membership in this or that nation, this or that cultural community.
• All these matters are governed by essential necessities; they conform to an essential style, which derives its necessity from the transcendental ego and then from the transcendental intersubjectivity which discloses itself in that ego — accordingly, from the essential forms of transcendental motivation and transcendental constitution.
• If we succeed in uncovering these forms, the aforesaid apriori

Context

Closing movement of §58, where Husserl gathers the preceding analyses into a programmatic statement: the ultimate disclosure of the world’s transcendental sense in its concrete life‑world form and the derivation of an a priori of life‑world structures from the essential forms of egoic and intersubjective constitution.