“Pure psychology simply knows nothing other than the subjective; to admit into it something objective as existing is already to abandon pure psychology. Infinite psychological inquiry, as transcendentally pure inquiry, applies to this intentional mutual internality of subjects and their transcendental life and is necessarily carried out in the form of being oriented around me. But this is done in such a way […] through a sort of epoché within the epoché, and maintaining them only as my experiences, I attain the essential structures of an original life. If I accord validity to empathy, these essential structures become those of any alter ego I can conceive of; and then there arise the problems of the universal community produced through empathy and of its essential particular forms, the very same forms that turn up in objectivized manner in the natural world-view, namely as family, people, community of peoples, and then as essential structures of human historicity; here, however, in reduced form, they give rise to the essential structures of absolute historicity, namely those of a transcendental community of subjects as one which living in community through intentionality in these most general and also in particularized a priori forms, has in itself and continues ever to create the world as intentional validity-correlate, in ever new forms and strata of a cultural world. This, systematically developed through the most rigorous of all conceivable methods—that is, the method of transcendental subjectivity reflecting apodictically upon itself and apodictically explicating itself—is precisely transcendental philosophy.”