 On (one reading of) Husserl’s view, these very basic levels or strata underlying self- and world-constitution are still “anonymous”, i.e. not available through (self-)“reflection” (cf. Landgrebe 1982b, p. 76), but only through the “genetic-phenomenological” method of “deconstruction” or “dismantling (Abbau)”. Dismantling starts from a given noematic sense, like ‘this coloured dot’, and tells a story about how (the intentionality correlated with) this sense could have come about, to which kinds of “subjective sources” or origins it implicitly refers back (as their “sedimentation”), given the transcendental conditions for the possibility of the corresponding forms of intentionality (cf. Husserl 1939, p. 47). This dismantling leads back to the associative “originary pairing” of ‘my own’, originarily-kinesthetic pre-constituted living body, on the one hand, and a foreign one affecting ‘my own’, on the other, due to similarities which passively drive the “first ‘ego’ of the reduction” (Husserliana, vol. XV, p. 586) to co-constitute ‘my own’ and the ‘other’ bodily ego by accordingly motivated “apperceptive transfer” (Husserliana, vol. I, 140) of the pre-constituted sense ‘this living body of mine’ to the similarly behaving body ‘over there’ (cf. A. D. Smith 2003, pp. 224–251). This co-constitution forms the basis of, first, the co-constitution of the alter ego as a personal human being and (on this basis; cf. Husserliana, vol. XIV, p. 418) myself as the same kind of being and, secondly, the constitution objective reality. The (analysis of the) constitution of the latter is sketched in Section 10 below. Husserl supposes that its passive pre-constitution “‘instinctively’ predeliniates the constitution of the whole world for me”, a teleological “facticity” perhaps deriving from “God” (Husserliana, vol. XV, p. 385; see Held 2010). (In other words, the spade bends back here.)