 It is disputed how significantly the most well-known philosophers strongly influenced by their study of Husserl—Heidegger, Sartre, and Merleau-Ponty—depart from him in their views. Partly this is due to interpretive difficulties just mentioned (regarding the detachability of experience from experience-transcending objects, and the basic forms of intentionality or content). First, regarding relationality and reduction: on the views of Heidegger ([1927] 1962, 1982, 1985) and Merleau-Ponty ([1945] 2012) at least, intentionality (or as Heidegger prefers, Verhaltung—“comportment”) essentially involves an engagement with the world that cannot be cancelled by any abstention from judgment. If Husserl’s reduction denies this, then their responses to Husserl involve a significant break with him. But as we’ve seen, interpretation of the reduction is controversial. An additional complication comes when we try to consider exactly how attitudes towards consciousness figure into all this. If, as one interpretive approach suggests, Husserl holds consciousness (or rather, experience of the sort ordinarily involved in perceptual constancy) is intrinsically both relational and intentional, then the sort of consciousness we enjoy will be no more detachable in nature from its transcendent objects than is our intentionality. What Heidegger would have to say to this will depend partly on what exactly we make of his abandoning the terminology of consciousness for his distinctive vocabulary of “showing” and “unconcealment/discovery”. Might we regard him as still speaking of consciousness, but only by other, allegedly less theory-burdened names? Or should we interpret Heidegger (in line with Crowell 2013) as maintaining (against Husserl) that consciousness by itself (even of the ordinary sort we enjoy) is insufficient for comportment/intentionality? How we decide to view this will undoubtedly be entangled with how we ourselves understand “consciousness”.