 Husserl’s frequent reliance upon ‘apodictic self-evidence’ both as a weapon against the species relativist and as the source of insight into logical truths is itself beset with difficulties. Husserl seems to think that apodictic self-evidence takes the philosopher/logician beyond the realm of the factual, and even beyond the realm of psychology. But, as pointed out by Arne Naess, apodictic self-evidence cannot deliver on this promise: “… the assertion that he or any other has this evidence, does not belong to pure logic or any other pure or formal science. It belongs to a factual science concerning the relation of logicians (and others) to pure science. It is not necessary to conceive this to be psychology. It is enough … that it is a science of facts or more generally, a science about the real rather than the ideal” (Naess 1954, 70). And thus, Naess concludes, the program of a pure logic as a system of apodictic knowledge is “to be dismissed … As soon as a science is said to be science of or about something, there is a radical risk of error …” (Naess 1954, 73).