 These initial criticisms of Weber required Schutz to develop his own theory of meaning and action, beginning with Husserl’s study of the consciousness of internal time, in particular consciousness’s capacity to capture reflectively and distinguish lived experiences, which at first appear as undefined phases melting into each other. Schutz had appropriated this notion of flowing consciousness, or duration, from Bergson, on whom he had relied in the manuscripts later published as Life Forms and Meaning Structure. Those manuscripts, for analytic purposes, split the ego, indivisible in its lived experience, into ideal-typical constructs of various life forms, that included the “I” living in duration, remembering, acting, thinking, and relating to a “Thou.” Though Schutz never made explicit his reasons for not publishing those earlier manuscripts, Helmut Wagner rightly speculated that he was ill at ease since one could only have access to duration through acts of memory, which, of course, constituted a life-form entirely separate from duration itself. As a result of this methodology relying on distinct ideal-types, duration began to appear as an inaccessible Ding-an-sich. Husserl’s account of the consciousness of inner time remedied just this problem by carefully describing how the stream of duration was changed at every moment into a remembered having-just-been-thus, as the primal impression passed into into primary remembrance, or retention. The continuum extending backward from the now of the primal impression through its retentions formed a “specious” present, to which the reflective acts of secondary remembrance, that is, recollection or reproduction, turned, differentiating one experience from another. In sum, Husserl’s phenomenological description of experience uncovered the process of retention that bridged the duration/(reflective) memory gap that had bedeviled Schutz’s earlier efforts insofar as he had relied on an ideal-typical methodology, which prevented insight into what goes on within conscious processes themselves.