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Kant avoids solipsism by his doctrine of the 'thing in-itself', whereas Husserl avoids solipsism by claiming that although transcendental subjectivity constitutes the world in and through an intentional genesis, the being which is intended in this achievement is nonetheless not constituted by consciousness. In other words the genetic constitution of what as in-itself is foreign to consciousness, is indeed production, but what is produced here is not the in-itself but the in-itself's being-for-me.

176. , Vol. I, pp. 270-280. 53 Ideen, Vol. I, p. 159. , Vol. I, pp. 274-276. 55 Iso Kern, op. , pp. 279-280. 56 Ideen, Vol. I, p. 11. , p. 350-351, 365-374. , p. , Vol. n, p. 47. Cf. Iso Kern, op. cit. pp. 280-283. , Vol. n/2, pp. 235-236. 80 Ideen, Vol. I, pp. 63-69; Vol. m, pp. 152-153. 61 Alwin Diemer, op cit•• pp. 16-17. 69 Gaston Berger, Le cogito dans la philosophie de Husserl, Aubier, Paris, 1941, p. 95. , Vol. n, p. 189. , p. 141. 65 Iso Kern, op. , p. 284. , p. 285. , Vol. nIl, Section 8.

Seine Bestimmtheiten gehen fiber das jeweilig Gegebene hinaus. Sechstens: auch im Rahmen des sen, was von dem Ding gerade gegeben wird, was in den Feld des Gegebenen sich vorfindet, ist ein Unterschied zu machen in der Weise, wie es gegeben wird, und zwar: manche Bestimmtheiten des Dinges werden in einer Mannigfaltigkeit von "erfdllten QualiHiten" gegeben und werden dadurch, im engeren Sinne, "effektiv gegeben"; die anderen Bestimmtheiten, die noch gegeben sind, werden bloss "mitgegeben", "mitvermeint", und zwar nicht in erfilliten, sondem in gewissem Sinne in besonderen anschaulich intentionalen Momenten, die fiber das Erffillte so hinausgehen, dass man das in ihnen Bestimmte als selbstgegeben fasst.

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