Logical Investigations was the culmination of this development. The objects themselves of experience appear and are perceived, but they are not lived, they are not experienced in a descriptive sense. Another distinction comes between the thinking and the thought, where the former is “primary” and holds “intensity” while the other does not. Husserl and Bolzano on Questions-- W. Kunne. What we view as physical and mental are both aspects of the phenomenological attitude. For Husserl’s phenomenology to work, it needs to deal with the idea of signification or language, and it does discuss this in quite the special manner. However, she considered it open to debate whether Husserl adopted a position of "internalism". Furthermore on the language and the notion of names, Husserl makes a distinction between determined and undetermined names. Perhaps there is no such thing as spurious, as long as it is uphold by the people who carry on the linkage between the signifier and signified. This differs slightly from the latter Husserl, if I recall correctly, and isn’t as open to the criticism of Sartre. There is too much nuance to catch in Husserl many times. [47] Sávio Passafaro Peres has discussed the work in Estudos e Pesquisas em Psicologia and Psicologia USP. “The only thing I am capable of noting, that is become aware of, is the empirical self and its empirical relation to the own experiences or outer objects that in a given moment just became objects of a certain “directedness” (p. 39). The work has been praised by philosophers for helping to discredit psychologism, Husserl's opposition to which has been attributed to the philosopher Gottlob Frege's criticism of his Philosophy of Arithmetic (1891). First of all, for Husserl, the “prescientific” world of experience is more basic than the “objective” world constituted as a correlate to scientific practice in the naturalistic attitude; for example, natural-scientific investigation of the body as an object presupposes a functioning bodily subjectivity on the part of each of the scientists concerned, for whom their own lived bodies tacitly serve as organs of perception, communication, and action, even while they are engaged in carrying out detailed research into, say, the neurophysiology of motor behavior.

There is no difference between the self experiencing and experiencing a self, they are both constituted by objects of consciousness, or the content of experience/consciousness. Husserl truly shows his incredible awareness of inner experience (if we can forgive me use of this term while talking about Husserl in a Husserlian way). Heidegger, for example, had access to it in manuscript before writing his own major work, Being and Time (1927), and Merleau-Ponty consulted it while working on his Phenomenology of Perception (1945); indeed, Ideas 2 first became generally known on the basis of Merleau-Ponty’s references to it in Phenomenology of Perception.


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