For the transcendental philosopher, however, the totality of real objectivity – not only the scientific objectivity of all actual and possible sciences but also the prescientific objectivity of the life-world, with its “situational truths” and the relativity of its existing objects – has become a problem, the enigma of all enigmas. The enigma is precisely the taken-for-grantedness in virtue of which the “world” constantly and pre-scientifically exists for us, “world” being a title for an infinity of what is taken for granted, what is indispensable for all objective sciences. As I, philosophising, reflect in pure consistency upon myself as the constantly functioning ego throughout the alteration of experiences and the opinions arising out of them, as the ego having consciousness of the world and dealing with the world consciously through these experiences, as I inquire consistently on all sides into the what and the how of the manners of givenness and the modes of validity, and the manner of ego-centeredness, I become aware that this conscious life is through and through an intentionally accomplishing life through which the life-world, with all its changing representational contents, in part attains anew and in part has already attained its meaning and validity. All real mundane objectivity is constituted accomplishment in this sense, including that of men and animals and thus also that of the “souls.” Psychic being, accordingly, and objective spirit of every sort (such as human societies, cultures), and in the same manner psychology itself, are among the transcendental problems. It would be absurdly circular to want to deal with such problems on a naïve, objective basis through the method of the objective sciences.

Edmund Husserl, The Crisis of European Sciences and Transcendental Phenomenology

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