 In this work, he offers a remarkably penetrating analysis of the philosophical project that guided Husserl in the first book of Ideas. From Stumpf’s perspective, the originality of this new version of phenomenology in Ideas I lies less in the aspects in which he criticizes the doctrine of the Logical Investigations whereby phenomenology is defined as descriptive psychology than in the features by which Husserl opens up new perspectives with respect to descriptive psychology and phenomenology in Stumpf’s sense. This is the case of phenomenology understood as a doctrine of essences, whose aim is to ground the empirical sciences on the so-called regional ontologies. This endeavor belongs to the more general project of a general theory of science which Husserl worked out in this work. Stumpf understands this project as a widening of Brentano’s and Lotze’s initial program which, according to him, is nothing other than a regional phenomenology or ontology in the sense of Husserl. However, he does not see any progress in the idea of a “pure” or transcendental phenomenology nor in the postulate of a pure ego to which something like a “rein Ichblick” is purported to give access. For if this purity is acquired on the basis of the method of the reduction, more precisely the eidetic reduction, than by bracketing the existence of objects, it rules out eo ipso any possible contribution on the part of the empirical sciences. Stumpf also questions the status of sense perception and the domain of phenomena in this perspective given that Husserl’s Wesensschau can only be applied to what Stumpf calls mere presentations or second-order phenomena. In his remarks on Stumpf in Section 86 of Ideas I, Husserl pointed out that the study of phenomena belongs to what he calls in the introduction to this work “eidetic psychology.” But as a science of facts and of realities, this psychology falls under the reduction and does not seem to contribute significantly to the version of transcendental phenomenology put forth in Ideas I. Stumpf concludes that this version of phenomenology is a phenomenology without phenomena due both to Husserl’s account of phenomena and to his peculiar conception of (transcendental) phenomenology. (R. Rollinger, 1999, 2008c; D. Fisette, 2015b)