 Schutz’s manuscripts on Bergson, produced from 1925 to 1927 and finally published in English in 1982, illuminate his subsequent works, with which they share the general purpose of “the grounding of the social sciences in the Thou experience.” (Schutz 1982, 34) In reaction to positivistic approaches of the Schlick Circle (in which Felix Kaufmann participated) that reduced experience to what the method of natural scientific observation found tolerable, Schutz sought to give an account of the life-form of pre-scientific experience preceding conceptual-categorical comprehension, the “highest and most powerful life-form” (Schutz 1982, 53). Of course, by moving in this direction, he encountered the problem, faced by Georg Wilhelm Friedrich Hegel, Wilfrid Sellars, John McDowell, Robert Brandom, and others, namely, how it is possible to access the pre-conceptual without conceptualizing it. Hence, he acknowledged that his work is “in conflict with its material” since it “is forced to resort to conceptual formulations” (Schutz 1982, 70). This problem parallels the problem of reaching the life-form of the present unfolding of experience (duration) since one can only speak of it by arresting its flow, distinguishing its moments, and thus remembering what has lapsed—but then one is in the new life-form of memory. Although this gap between present duration and memory prompted his turn to Husserlian phenomenology, the problematic itself highlighted for him the pervasiveness and hiddenness of interpretive activity as one moves between interpretive frameworks—a principal theme of all his later work. He took notice of this theme when he frequently pointed out how one’s reconstitution of a past experience in memory varied according to the interests of the present from which one remembered the past. Indeed a favorite example from Bergson’s work involved an actor reflecting upon a prior process of choosing and interpreting it as if it had been a choice between two clearly defined possibilities, whereas in fact the process often oscillated between several options, retaining, reproducing, comparing, and modifying them in succession. In general, Schutz concurred with Bergson on such notions such as attention to life, planes of consciousness, the body as the intersection of outer and inner temporality, music as the model of duration, and multiple types of ordering, but rejected his bio-evolutionary theory, vitalism, and the idea of a supra-personal elán.