Why "phenomenology"? The term signifies a study of "phenomena," that is to say, of that which appears to consciousness, that which is "given." It seeks to explore this given "the thing itself" which one perceives, of which one thinks and speaks without constructing hypotheses concerning either the relationship which binds this phenomena to the being of which it is phenomena, or the relationship which unites it with the I for which it is phenomena. One must not go beyond the piece of wax in doing a philosophy of extended substance, nor in doing a philosophy of the a priori spatial forms of sensibility; one must remain with the piece of wax itself, describe only what is given, without presuppositions. Thus a critical moment takes form at the heart of the phenomenological meditation, a "denial of science" (Merleau-Ponty) which consists in a refusal to proceed to explanation. For to explain the red of this lampshade is precisely to abandon it as this red spread out on this lampshade, under whose circle I am thinking of red; it is to set it up as a vibration of a given frequency and intensity, to set in its place "something," the object for the physicist which is not, above all, "the thing itself" for me. There is always a preflective, an unreflective, a prepredicative upon which reflection and science are based, and which these latter always conjur away when explaining themselves.
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