CHARACTERIZATION OF ENACTMENT
characterized as precursor: the rejection of every trace of finality. (It is not a latent being familiar or a habit that could arise as the 'result' of this renewal; it is precisely of such a nature that it blocks the way for any formation of habit. The habitual is self-worldly meaningful, but not constitutive of existence. The instances of meaningfulness of life experience - environing world, with-world, self-world — and above all precisely the self-worldly ones in the mode of 'being intensified'.)
The sense of enactment appears here as already richly articulated according to its mode of renewal and at the same time as one that belongs to self-worldly directed relations. The moments of origin seem to be fulfilled here and therewith the dijudication on primordiality seems unmistakable and final. Exactly this appearance of the formally indicating consideration, which feigns finality and universal applicability, makes a tool of philosophy when the latter believes to find itself and its task, which is as such meagre and therefore so hard to detect and establish, in abstract systematic conceptualization.
Within philosophy, the formal indication has an indispensible meaning that can be made understood, however, only if the formal indication and that which is indicated by it is not hypostasized and made into the goal and object of philosophical consideration, but stands in a firmly definite way in the service of the task of philosophy: of the primordial understanding that makes aware, i.e. is at the same time genuinely motivated from the concrete and factical, not as that which is common to the factical but as not prejudging, however, neither decisively achieving, pre-delineating touching on the factical.
ad VI
The characterization of enactment for case VI. is of importance with respect to the phenomenological understanding of factical life experience. In as much as it always falls away from its origin and fades in its content, relations like the one mentioned in VI. are always non-primordial. The renewal that comes into consideration here — as custom, practice, convention [Sitte] — is not a kind of the primordial but has an entirely different relation to it.
ad II
The II. sense-complex that is present in the a priori problem is determined as the objective totality of the being of what occurs. As a possible relation