  The broad outlines of Husserl’s position may be perfectly clear, but the details pose more of a challenge. Husserl’s terminology underwent regular changes: his wrote of ‘primary memory’ prior to adopting ‘retention’; rather than the ‘specious present’ or ‘presence-time’ Husserl prefers in his early writings to talk of ‘the original temporal field’; in later writings he adopts other language: ‘primal present’, ‘flowing present’, ‘living present’. This terminological evolution goes hand-in-hand with doctrinal evolutions. Husserl wrote voluminously on time-consciousness throughout his career but never found a position he was happy with for long – in his lectures from 1907–10 he found fault with the position he elaborated in the 1904–6 lectures – and he never published a definitive statement of his position. His early lectures, along with some additional material, edited by Heidegger and Edith Stein, appeared in 1928 – and in English as The Phenomenology of Internal Time-Consciousness (1964). A fuller picture emerges from the material on the topic gathered into Husserliana X. For his subsequent thinking other sources come into play: the Bernau (or L-manuscripts) contain notes on time-consciousness dating from 1917–18, and the C-manuscripts contain material on the topic from the late 1920’s to the early 1930’s. For an overview of Husserl’s changing views, over the whole of his career, see Kortooms (2002).