conditions of the possibility of Experience ... must mean nothing else than all that which lies immanently in the essence of Experience ... and therefore belongs to it indispensably. The essence of Experience that phenomenological analysis of Experience elucidates is the same as the possibility of Experience, and all that which is determined in the essence, in the possibility of Experience, is eo ipso 1 condition of the possibility of Experience. Through acquaintance with Husserl's work, then, I developed my way of understand ing what, according to their very possibility, lies in conscious activities of mentally representing something, for example, by imagining or remembering it, or by viewing it in a picture, all these understood as forms of modified perception. As Husserl himself made clear, such reflective and descriptive analyses of the mental activities according to their very possibility are carried out regardless of the way they have actually come to be. However, I was also interested in developmen tal questions, especially with regard to the activity of imagining. Hence I turned to cognitive developmental psychology in order to get acquainted with the neces sary empirical material. Moreover, I conducted a pilot-study with young children that I had conceived according to phenomenologically relevant aspects concerning the difference and yet inner connection of the activities of imagining and viewing 2 pictures."

conditions of the possibility of Experience ... must mean nothing else than all that which lies immanently in the essence of Experience ... and therefore belongs to it indispensably. The essence of Experience that phenomenological analysis of Experience elucidates is the same as the possibility of Experience, and all that which is determined in the essence, in the possibility of Experience, is eo ipso 1 condition of the possibility of Experience. Through acquaintance with Husserl's work, then, I developed my way of understand ing what, according to their very possibility, lies in conscious activities of mentally representing something, for example, by imagining or remembering it, or by viewing it in a picture, all these understood as forms of modified perception. As Husserl himself made clear, such reflective and descriptive analyses of the mental activities according to their very possibility are carried out regardless of the way they have actually come to be. However, I was also interested in developmen tal questions, especially with regard to the activity of imagining. Hence I turned to cognitive developmental psychology in order to get acquainted with the neces sary empirical material. Moreover, I conducted a pilot-study with young children that I had conceived according to phenomenologically relevant aspects concerning the difference and yet inner connection of the activities of imagining and viewing 2 pictures."

"Allerdings, das ist eine grosse Frage, der ich zu sehr ausgewichen bin, die Evidenz des Ich als ein Identisches, das also doch nicht in dem Bundel bestehen kann." (Husserl, 1907) Bekanntlich verwirft Husserl in den Logischen Untersuchungen die Auffassung, "dass die Beziehung auf das Ich etwas zum we sentlichen Bestande des intentionalen Erlebnisses selbst Gehoeriges sei'',! und bildet um 1907, nach Einfuhrung der phanomenolo gischen Reduktion, "die Beziehung auf das Ich zu unterlassen, oder von ihr zu abstrahieren" geradezu die Bedingung, ein "reines Phanomen im Sinne der Phanomenologie" 2 zu gewinnen. Und bekanntlich heisst es demgegenuber in den Ideen von 1913: "Unter den allgemeinen Wesenseigentumlichkeiten des tran szendental gereinigten Erlebnisgebietes gebuhrt eigentlich die erste Stelle der Beziehung auf das ,reine' Ich",3 und revidiert Husserl in der zweiten Auflage der Logischen Untersuchungen von 4 1913 seine Stellungnahme zur Frage des reinen Ich. Weniger bekannt ist bisher, wie Husserl auf seinem Denkweg von der einen zur anderen Stellungnahme zum Problem des Ich gekommen ist. Was bewegte ihn, das "Ich" in die phanomeno logische Problematik einzubeziehen? Zu vermuten war, dem Wandel in der Stellung zum Problem des Ich liege ein Wandel im Verstandnis der Phanomenologie selbst zugrunde. Welche Phanomene motivierten, auf dem phanomenologischen Boden selbst, die Einbeziehung des Ich? Vor allem dieser Frage gehen wir, unter Berucksichtigung des Nachlassmaterials des Husserl Archivs (Leuven), in unserer Studie nach.