Beilage XXVI: Stages in the Constitution of the World, Which Is Always Already In Itself. Being-In-Itself and Harmony.

Summary of Contents: 1) My singular primordiality - Others and "we," on that basis, our common world. 2) "Primordial" "humanity" - "Other" humanity; "we"-people (Europeans), "our" common world - the total world in infinity.

Harmony in the constitution of entities, of certainties of continually normally constituted meanings, of unities of validity - proceeding in circles and levels, concentric rings, proceeding from living present to living present in the process of sedimentation, of horizon formation, of reawakening in the form of presentification of the type of memory of apperceptions, but also of [acts of] empathy and of constantly new syntheses, partially in primordiality, partially extending through the empathizing apperceptions.

In this synthetic process of normality within the actuality-sphere, in that of all actual actualities (of the streaming, standing present), the modalizations appear which will tend toward reduction to the intuitive. From that proceeds the world of the familiar with the horizon of the unfamiliar as constantly existing normally. Surrounding worlds form themselves, extending themselves concentrically and thus coalescing in a non-external fashion: everything new as an "anomaly." Unity of a historicity, unity of a "remembrance," one actually pertaining to humanity and with an open horizon of an unknown background of times. Harmony is always related to what has become latent. World in its true being is related to this relativity, and world exists in truth insofar as the Idea of the identical world establishes itself always again in the process of historicity, which the patent extends.

All appearances, to begin with the sensuous, all communicating I-subjects and humanities, harmonize in accordance with the rule: "anomaly as breach of the originally harmonious unity of appearances, is included in a higher normality." Therewith "anticipation," empty meaning, verification in the harmony of actual appearances, in experience go hand in hand. Every self-giving is a giving with legitimacy. All self-givings harmonize universally, and indeed in such a way that their charge of what is not self-given can be reduced to what is self-given, but also can be reduced. In life the infinite horizon is always present with the predesignated experience of the course of experience, of the course of validities, of predesignations of what again comes and is actively brought to harmony. We in the invisibility of our generative existence, of our generative past and future, live in such a way that for us the Idea of truth as a norm must necessarily hold.

However, that does not exclude [the possibility] that the matter has "actually an end." If we speak of an Ice Age which extinguished all life, then we move in a patent, simulated tradition, one mediated by natural history.

Speaking absolutely, I live in the standing living present, with the co-living I-subjects in their co-living present which are intentionally implicated within it with certainty - a transcendental intersubjective actual life, a standing, inwardly unified stream in the being-within-one-another of singular-egoic primordialities. Harmoniously regarded nature-constitution - always again renewed and persisting through the renewal. Each monad has birth and development. Teleology of this universal harmony. Who can see the necessity that must reach so far that our sciences of nature necessarily exist under the infinite idea of nature? Psychophysical constitution. The body in its most complicated physiological structure (biophysics). Must that be the case, must the world be comprehended naturally-scientifically?

Infinity must be fulfilled in its progression. External infinity and the constitution of humanity, other humans - I as human being. Identity of humans - identity of corporeal living body presupposed as nature. Constitution of the living body in the specific sense, constitution in primordiality, genetically from birth on. Intersubjective genesis from me outward. However therein I follow the always already developed intersubjectivity through all births which is acquired by me through mediateness as something manifesting itself in me. But also in everyone. That becomes known to me, and as something in-itself, which I can always verify further. The transcendentality of Others, the identity of human beings.

Only on the basis of actual empathy and actual concourse with Others and actual communal constitution of nature, actual humanization - in finitude, in actual connectedness - can and must the infinity of the horizon awaken and humanized nature, humanity as horizon for humanity, which is itself already given horizonally, be constituted. That is again constitution on the basis of the birth of individuals, branching from me as an individual and from other individuals. However, every stage of humanity has a "birth," and its development as humanity and its maturity, its connection with other humanities, have an other "birth." And how primordial quasi-nature etc. grows in me in the primordial development of my singular being, how my we-humanity grows in me, and I am for it a subject and participate in its development, and indeed through my activity there awakens in a humanity "primordially" the world of this humanity, in it an alien humanity through "empathy," alien world of this alien humanity, constitution of a new world as common world, which is indeed a world for everyone, but which has the character of co-being for other humanities. Here however it is constantly acquiring the identity which at the beginning has only a small kernel of commonality, which makes possible the reciprocal understanding of things, humans, human surrounding worlds, etc. in indeterminate generality and with non-harmonizing horizons. In the progressive self-constitution for us of an earthly total-humanity and world for this total-humanity, there remains however the open possibility of further progress making possible the infinity of nature, which in its restricted accessibility is still not in principle inaccessible. What separates us from the moon or from Venus is essentially the same as what separated earlier humanity in the form of the world's oceans or unclimbable mountains. Of course it always remains open that corporeality would consist in what we would not understand as corporeality, as conversely, what was already apprehended as corporeality, can always again turn out to be an "animate" untruth. Apperceptions form, apperceptions which are in their typical special form again destroyed in the progression of verification and falsification.

What the world is is self-evident. The world is the universe of always already existing entities and entities that form themselves in progressive humanization. Transcendental philosophy leads back to constituting subjectivity: philosophy constitutes transcendental subjectivity as familiar and known through knowledge, on the basis of transcendental experience and thinking knowledge founded in experiential achievement. But it knows "what already is in-itself" and what it brings to absolute founded validity as absolute. But therein lies the fact that it knows...