 Husserl ([1900] 1970) adopted Brentano’s concern with understanding, “descriptively”, from the subject’s point of view, how experience is object-directed, reinterpreting Brentano’s “descriptive psychology” as “phenomenology”, and giving this a similar foundational role in philosophy. However, Husserl’s basic conceptions of both intentionality and of consciousness were significantly shaped by his criticisms of Brentano’s. First, consider his response to Brentano on intentionality. One of Husserl’s principal points of departure in his early treatment of intentionality (in the Logical Investigations [1900] 1970, V §§ 9–11, 14) was criticism of what he—controversially—took to be Brentano’s notion of the “mental inexistence” of the objects of thought and perception. Husserl thought it a fundamental error to suppose that the object (the intentional object) of a thought, judgment, desire, etc. is something with a special kind of being in the mind of the thinker, judger, or desirer. For we should recognize that objects of one’s mental acts of thinking, judging, etc. often are or can be ordinary objects that “transcend”, and enjoy some sort of independence from the acts (states of mind) that are directed towards them (that “intend” them, in Husserl’s terms). At least if I am not hallucinating, the object of my visual experience is not something immanent to my mind, whose existence comes and goes with the experience—but something (a box, for example) that goes beyond or transcends any (necessarily perspectival) experience I may have of it, as relative position, lighting, or attention alters. This conception of the “objective reference” of sense experience is grounded in a phenomenology of perceptual constancy, mentioned earlier in comparison with Burge.