ABSTRACT
However, despite this act of worldly reconstitution Husserlian phenomenology soon found its transcendentalism questioned and indeed subsequently abolished. For Heidegger argued that the exhibition of the self-givenness (Selbstgegebenheit) of the phenomenon took place regardless of any transcendental constitution. Consequently the Husserlian return to the intentional foundation of the things themselves became instead a Heideggerian phenomenology of the things themselves (zu den Sachen selbst)—with the resulting injunction that whatever was seen was to be seen apart from, and in spite of, any attempt to transcendentally constitute it prior to the facticity of its own appearance.8 However, with Heidegger the issue in manifestation is not so much that which is exhibited apart from us ‘by itself and from itself, but rather that which ‘lies hidden’ in what is shown. Indeed, in spite of being concealed, this hiddenness belongs for Heidegger so essentially to the exhibited phenomenon
‘as to constitute its meaning (Sinn) and its ground (Grund)’.9 For Heidegger, of course, that which lies hidden in the phenomenon of beings is the Being (Sein) of beings (Seiendes).
