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The transcendental method shows certain analogies with the philosophical analysis of language, in so far as this inquires the objects in the mode of speach about them, that in the mode of thinking them. It is also similar to phenomenlogy, in so far as this presupposes the exact correspondence of noesis and noema, that presupposes the exact correspondence of operatio and intentio as two moments of the one act of mind. These three methods are therefore not to apply exclusively, but jointly. The transcendental method is nowadays nearly forsaken for the reproach of its impossibility to reflect the interpersonality and the story. This deficiency is conditioned by the presupposition of the invariability of the transcendental subject as ground of the absolute truth. But this presupposition is overhauled, if the transcendental reflection goes out from the concrete act of mind, that contains two inseparable moments of knowing and wishing, as founding each other mutually. In this mode theology obtains again the renewed method of reflecting the truths of belief in a horizon of apodictic validity.
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