  Not unlike Husserl, Yorck pursues, albeit without an elaborate set of methodological rules, a “re-duction” of all objectivity to self-consciousness, where self-consciousness is a living and historical structure that cannot be restricted to knowing or any other particular function of life. As Gadamer (1990, pp. 246–269) has pointed out, despite his critique of transcendental philosophy, Yorck may be read as actually expanding the transcendental focus, which traditionally used to be on knowing, so as to include the entire gamut of human experiences and their necessary conditions in human life. Following Dilthey, Yorck sees human consciousness as a living structure where the emphasis lies on its “aliveness,” Lebendigkeit, which includes not only outward-directed intentionality towards objectivity (representation and volition), but also self-awareness, and self-feeling of inner life. Close to Schleiermacher, Yorck even specifies that “the ultimate datum” in self-consciousness is “the feeling of life” [Lebensgefühl] itself (ST, p. 11).