 Since intentionality is, as Sartre emphasized, always consciousness of something other than consciousness itself, appearing becomes “ek-static” by its very essence, i.e., it points to something exterior to itself. This leads in turn to replace the question of appearing with that of the appearing of entities or beings and, finally, centers the focus of phenomenology on beings (étants) insofar as they appear. This tendency, an “ontological monism” that according to Henry has pervaded most of the history of philosophy, leads to a reduction of human subjectivity to the sole function of being directed outward, and thus to equate it with the exteriority or “transcendence of the world” (EM 89). Henry does not deny that decisive results were achieved through the perspective of intentionality, notably in Husserl’s investigations into noetic-noematic correlation (I 91). His question however is that of intentionality itself, i.e., the transcendental question regarding the conditions that make intentionality possible. If intentionality gives access to objects, how do we access intentionality itself and is such an access also intentional? In other words, is the way through which intentionality is given homogenous to the way objects are given? The problem with a philosophical horizon constituted by ontological monism is that it presupposes “the understanding of the essence of manifestation as representation” and, thus, makes “inaccessible to philosophical thought the very idea of a reception which would not be essentially the reception of an exterior content” (EM 237).