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Husserl and Heidegger: The Question of a Phenomenological Beginning (S U N Y Series in Philosophy)
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47 This inadequacy has to do with the temporality of consciousness itself; that any reflection upon an act finds that act within the temporal flux of living consciousness. As such, the ideal of immediate and total givenness seems continually to elude our grasp. The "unmediated unity of a single concrete cogitatio,"48 which at first seemed to be within reach, is now ruptured by the all pervading temporal flow. Husserl's response to this problem, in Ideas I at least, is to acknowledge it and yet simultaneously to insist that the main point established in the preceding sections still retains its validity.
Not all "object-giving" modes of intution present consciousness with allegedly factual objects or states of affairs. Eidetic intuition, for example, gives "irreal" or ideal essences. But while such intuition cannot render evidence for the fact of existence, Husserl claims that it nonetheless can disclose the meaning of the existence of different types of objectivity. In other words, if I want to know whether a certain thing exists or not, I will turn to empirical experience. Eidetic intuition is not intended to replace a defective form of access to reality, as if only a separate faculty of reason gives us truths about the world.
Of course these particulars need not be facts, as spatio-temporally individuated, but can be essences as well. Yet nowhere do we find, as the correlate of any particular act, nor as the product of a synthesis of such acts, the world form as infinite horizon. It is always already there, as the ultimate presupposition for human activity. This is why when Husserl does introduce Page 16 the epoche he insists that it cannot be accomplished through the bracketing of particulars, even if that were to be carried out ad infinitum.