 Ortega’s dissatisfaction with this psychological understanding of theIdeas anticipated, in part, statements made by Husserl in 1935. In his Crisis for European Sciences and Transcendental Phenomenology (1936), Husserl remarked in passing that several of the paragraphs and locutions of transcendental phenomenology may have misled several readers to understand his thesis in a psychological sense. This becomes as much the case of consciousness as what remains after all transcendence has been bracketed, as of the thesis of noesis-noema correlation. The transcendental nature of the concept of noema easily could have been misperceived in favor of a psychological understanding, particularly in view of the fact that the radical feature of both the epoché and the “constitution” thesis was not developed fully to his satisfaction. The exposition of the epoché in the Ideas, Husserl recalled in the Crisis, appeared too Cartesian, implying that one may shift suddenly from the natural to the transcendental viewpoint (1936 [1970: 154–5]). According to Ortega, Husserl presented phenomenology as a descriptive manner in which one philosophizes without presuppositions and without empirical statements. The phenomenological reduction, in the Ideas, provided the principal theme of this “new science” as it accounted for the reflexive process of “consciousness”, a consciousness that comprises consciousness of perceptions of the natural world. Thus, for Ortega, Husserl’s position reduces phenomena as entities in the natural posture of our world: