 The term “lifeworld” thus denotes the way the members of one or more social groups (cultures, linguistic communities) use to structure the world into objects (Husserliana, vol. VI, pp. 126–138, 140–145). The respective lifeworld is claimed to “predelineate” a “world-horizon” of potential future experiences that are to be (more or less) expected for a given group member at a given time, under various conditions, where the resulting sequences of anticipated experiences can be looked upon as corresponding to different “possible worlds and environments” (Husserliana, vol. III/1, p. 100). These expectations follow typical patterns, as the lifeworld is fixed by a system of (first and foremost implicit) intersubjective standards, or conventions, that determine what counts as “normal” or “standard” observation under “normal” conditions (Husserliana, vol. XV, pp. 135 ff, 142) and thus as a source of epistemic justification. Some of these standards are restricted to a particular culture or “homeworld” (Husserliana, vol. XV, pp. 141 f, 227–236), whereas others determine a “general structure” that is “a priori” in being “unconditionally valid for all subjects”, defining “that on which normal Europeans, normal Hindus, Chinese, etc., agree in spite of all relativity” (Husserliana, vol. VI, p. 142). Husserl quotes universally accepted facts about “spatial shape, motion, sense-quality” as well as our prescientific notions of “spatiotemporality”, “body” and “causality” as examples (ibid.). These conceptions determine the general structure of all particular thing-concepts that are such that any creature sharing the essential structures of intentional consciousness will be capable of forming and grasping them, respectively, under different lifeworldly conditions.