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By John Llewelyn (auth.)

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He now faces the task of explaining how it can function as the basis for what he describes as proper though constitutionally secondary Objective transcendence (136). 3. Others and Objective transcendence Although it is a world that is my world that is left to me after the abstractive reduction, and although Husserl describes it as primordial, he does not mean that it is temporally the first world I experience. That this is not so follows from my having to perform the abstractive reduction in order to reach it.

It is as though by surveying these meanings we could remind ourselves of what goes without saying and is prior to any saying. One might expect that having disengaged himself from the world of fact the philosopher could regain the world and its inhabitants only by putting the engine back into gear so that the transcendental field of meanings is once more engaged with the physical and social environment. But this is not how Husser! procedes. It is not as though he first performs the transcendental reduction and then, having conducted the investigations facilitated by the engine's idling state, lets in the clutch and thereby reconstitutes the world.

That is why Heidegger comes to talk of bringing to light (phainesthai) instead of phenomena, then , as we saw at the beginning of this chapter, ceases to use the word phenomenology. He ceases to talk about hermeneutics and the hermeneutic circle, considering such talk superficial. 70 Instead of Rede and Sprache he begins to use the word Sage and is apprehensive that it may get corrupted to signify a concept. 71 Philosophizing through concepts is to give way to phenomenology and phenomenology is to give way to thinking which listens for hints (Winke), but even "hinting" runs the risk of becoming a catchword for a cut-and-dried concept.

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