This dimension is in a hidden [realm of] anonymity. In truth, of course, I am a transcendental ego, but I am not conscious of this; being in a particular attitude, the natural attitude, I am completely given over to the object-poles, completely bound by interests and tasks which are exclusively directed toward them. I can, however, carry out the transcendental reorientation - in  ghd precious which transcendental universality opens itself up - and then I understand the one-sided, closed, natural attitude as a particular transcendental attitude, as one of a certain habitual one-sidedness of the whole life of interest. I now have, as a new horizon of interest, the whole of constituting life and accomplishment with all its correlations - a new, infinite scientific realm - if I engage in the appropriate systematic work. In this reorientation our tasks are exclusively transcendental; all natural data and accomplishments acquire a transcendental meaning, and within the transcendental horizon they impose completely new sorts of transcendental tasks.

Thus, as a human being and a human soul, I first become a theme for psychophysics and psychology; but then in a new and higher dimension I become a transcendental theme. Indeed, I soon become aware that all the opinions I have about myself arise out of self-apperceptions, out of experiences and judgments which I - reflexively directed toward myself - have arrived at and have synthetically combined with other apperceptions of my being taken over from other subjects through my contact with them. My ever new self-apperceptions are thus continuing acquisitions of my accomplishments ghd boho in the unity of my self-objectification; proceeding on in this unity, they have become habitual acquisitions, or they become such ever anew. I can investigate transcendentally this total accomplishment of which I myself, as the "ego," am the ultimate ego-pole, and I can pursue its intentional structure of meaning and validity. By contrast, as a psychologist I set myself the task of knowing myself as the ego already made part of the world, objectified with a particular real meaning, mundanised, so to speak - concretely speaking, the soul - the task of knowing myself precisely in the manner of objective, naturally mundane knowledge (in the broadest sense), myself as a human being among things, among other human beings, animals, etc. Thus we understand that in fact an indissoluble inner alliance obtains between psychology and transcendental philosophy.

But from this perspective we can also foresee that there must be a way whereby a concretely executed psychology could lead to a transcendental philosophy. By anticipation, one can say: If I myself effect the transcendental attitude as a way of lifting myself above all world - apperceptions and my human self-apperception, purely for the purpose of studying the transcendental  ghd straighteners australia accomplishment in and through which I "have" the world, then I must also find this accomplishment again, later, in a psychological internal analysis - though in this case it would have passed again into an apperception, i.e., it would be apperceived as something belonging to the real soul as related in reality to the real living body. [If I learn to clarify, to understand from my own point of view as an ego, how other human beings are simply human beings for themselves, how the world is constantly valid for them as existing, the world in which they live together with others and with me, and how they, too, are ultimately transcendental subjects through their accomplishments of world - and self-objectification, then once again I must say to myself: I must take the results of my transcendental clarification in respect to the transcendental self-objectification of others and apply them to their human existence, which is to be judged psychologically].