 Schutz’s account of the temporal framework of motivation permitted criticism of Weber’s view that one could orient one’s action to the past behavior of others, since, while such behavior might have served as the because motive of an action, one could not aim at affecting another’s already completed action. Similarly, failure to appreciate temporality often leads to misinterpretations of action, as when one assumes that the outcome of an act may have been its motive without considering the actor’s in-order-to motive, which due to unforeseen events may have been adjusted or may have led to results contrary to those intended. Likewise, one can interpret an economic action after the fact as less than rational without taking sufficient account of the limited information that was available to the actor at the time of deciding to act and that might make her action seem perfectly rational. Moreover, the fact that one’s own temporal stream of consciousness never completely coincides with that of another, whose sequence of events and intensity of experience inevitably differs from one’s own, places limits on one’s understanding of another. As a consequence, the objective meanings of language, defined in dictionaries as invariant regardless of users, also bear subjective connotations for language users due to their unique histories of linguistic experience, even though for practical purposes of communication they are able to set aside such differences. For instance, one would have to consider in depth Goethe’s works as a whole to understand what he meant by “demonic.” Schutz’s basic point in all these examples involves getting behind constituted meanings to the temporal processes by which actors build up the meaning of their own actions—a meaningful build-up accentuated by the German title of his Phenomenology of the Social World (Der sinnhafte Aufbau der sozialen Welt).