anything radically theoreticized and de-vivified, but is to be regarded rather as a moment of essence of life in and for itself, which itself stands in a close relation with the character of the appropriating event of experiences as such. The formal objective something of knowability is first of all motivated from this preworldly something of life [Lebens-etwas]. A something of formal theoretization. The tendency into a world can be theoretically deflected prior to its expression. Thus the universality of the formally objective appropriates its origin from the in-itself of the flowing experience of life.
Seen in this way, from the pre-worldly, understood from life in and for itself, the formally objective is no longer a re-cept [Rück-griff] but already a con-cept [Be-griff]. Radical displacement of the comportment that understands life-experience. Later to be clarified are: re-cept (motivation), pre-cept [Vorgriff] (tendency), concept (object). Pre-cepts and re-cepts ('sight'), prospective grips and retrospective grips.
To be sharply separated therefore are: the pre-worldly something of life in itself, the formally objective arising from this (only from this?) as de-vivification, and the objectlike [objektartig] theoretical. The first sphere, as that of life, is absolute, the two others are relative, conditioned. They exist by the grace of an 'if — if de-vivified, the experienceable looks like this and this, and is graspable only in concepts. This fundamental 'if' belongs to the object-specific and to the formally objective derived therefrom; this is, understood in terms of motivation, the common moment of the sphere of the formally objective and the sphere of the object.
c) Hermeneutical Intuition
It now becomes clear to what extent the motivation of the formally objective is qualitatively different from that of the object-specific, and how the former at once refers back to a fundamental level of life in and for itself. Signification therefore, [117] linguistic expression, does not need to be theoretical or even object-specific, but is primordially living and experiential, whether pre-worldly or worldly.