 Our discussion thus far makes manifest Ortega’s ambivalence toward phenomenology. After he learned of Husserl’s Crisis of European Sciences, Ortega did not argue that his later general position and that of phenomenology were “diametrically opposed”. Indeed, in a long footnote at the conclusion of Notes on Thinking, Ortega invited a comparison between himself and Husserl. In 1935, Husserl presented a series of four lectures in Prague on “Philosophy in the Crisis of European Mankind”, all of which were incorporated into theCrisis. At the time of his Cartesian Meditations and Crisis of European Sciences, Husserl proclaimed that scientific knowledge can be understood only to the extent that we first understand the notion, Lebenswelt. The Crisis became famous for its thematic treatment of the concept, life-world. The study of the lived world, the experience of it, and “ego-and-life-relatedness”, became the primary consideration of phenomenology. Lebenswelt philosophy is primarily engaged in the elaboration of the broader question posed in Logical Investigations: what is meant by “truth”? Truth has been defined here as lived experience of truth—that is, evidence. Evidence is revealed exclusively in present experience, and thereby truth is always and exclusively tested in present experience as one cannot relive the flux of experience. There is no absolute truth, as postulated by either dogmatism or skepticism. Rather, truth defines itself in process, as revision, correction, and self-surpassing. This dynamic process occurs at the heart of the living present. Consequently, as individuals living in the world, we respond correctly to the question of truth by describing the experience of the true and insisting on the genetic development of the “ego”: truth consists not as an object but as a movement, and exists only insofar as this movement is actually carried out by the ego. Also, in regard to the life-world, the innovative contribution of Crisis lies in Husserl’s attempt to provide a thematic account of history, the historicity of the life-world and subjectivity within the overall framework of transcendental phenomenology. History, however, as Husserl came to understand it, consists from the outset, in “nothing other than the living moment of being-with-one-another and in-one-another of original meaning-constitution and meaning-sedimentation”. This has also been referred to as “intentional history”. Furthermore, the concepts of history, the historicity of the life-world, are made possible by the inner historicity of every human being living in it. History thereby exhibits an historical “a priori” itself which, for him, assures objectivity of history. The historical a priori itself presupposes a certain idealization in that the “insights of principle” are historical. History becomes mastered not by an a-historical apriorism, but by a transcendental stance which demonstrates that the process of constitution developed in history may be, in its essential structure, deciphered in reflective thinking by the reflecting ego, like the constitution of modern science. Thus, the truths of science are founded neither in Divine Providence, as Descartes thought, nor on the a priori conditions of possibility, as Kant thought. Rather, they are grounded in lived experiences on which the truth of the theoretical consciousness is based (Husserl 1936 [1970: 349–51, 369–78, 389–95]). Husserl perceived the historical world to be pre-given as a socio-historical world. As he expresses it,