 Hyletic data are arguably experiences, in the sense of “non-intentional”, “pre-reflective lived experiences that can be grasped only abstractly in reflection” (Gallagher 2011, p. 3). At the same time, at least some of them (the “kinaesthetic” sensations; cf. Zahavi 2003, p. 107) belong to the sphere of bodily passivity: they “serve in the constitution of the experiencing body (the body-as-subject)” (Gallagher 2011, p. 4; for the distinction between “body-as-subject” and “body-as-object”, cf. Zahavi 2003, pp. 101–106). The notion of passivity is given particular emphasis both in the context of Husserl’s genetic-phenomenological analyses, focussing on the dynamic aspects of self- and object-constitution, and in his reply to the “objection of solipsism” against transcendental phenomenology developed in the 5th of his Cartesian Meditations (see Section 10 below). In Experience and Judgement Husserl stresses “that the distinction between activity and passivity is not a rigid one, that it cannot be a matter of terms that can be defined once and for all, but only of means of description and contrast, the meaning of which must originally be recreated in each individual case with regard to the concrete situation of the analysis” (Husserl 1939, p. 119). On a plausible (i.e., epistemological) interpretation, a unit of consciousness in which something constitutes itself is to be described as “passive” just in case this constitution occurs independently of any simultaneous execution of the subject’s will, e.g., its will to acquire knowledge; otherwise, it is to be described as “active”. Passive constitution is sometimes referred to as “pre-constitution”, as it is an indispensible precondition for active constitution (cf. Landgrebe 1982b, p. 72.) According to the above interpretation, active constitution in the form of judgements in turn initiates beliefs as personal “acquisitions (Erwerbe)” or “habitualities” that help pre-constitute the further course of experience, thus forming a “secondary” level of passivity (cf. ibid.; for an overview of Husserl’s “phenomenology of habituality” cf. Moran 2011; Caminada 2019 investigates into Husserl’s view of habit against the background of the re-edition of Ideas II on the basis of his original texts; see esp. ch. 10f). 