suffice for the method. "The principle of principles" requires reduction to absolute subjectivity as the matter of philosophy. The transcendental reduction to absolute subjectivity gives and secures the possibility of grounding the objectivity of all objects (the Being of this being) in its valid structure and consistency, that is, in its constitution, in and through subjectivity. Thus transcendental subjectivity proves to be "the sole absolute being" (Formal and Transcendental Logic, 1929, p. 240). At the same time, transcendental reduction as the method of "universal science" of the constitution of the Being of beings has the same mode of being as this absolute being, that is, the manner of the matter most native to philosophy. The method is not only directed toward the matter of philosophy. It does not just belong to the matter as a key belongs to a lock. Rather, it belongs to the matter because it is "the matter itself." If one wanted to ask: Where does "the principle of all principles" get its unshakable right, the answer would have to be: from transcendental subjectivity which is already presupposed as the matter of philosophy.
We have chosen a discussion of the call "to the thing itself" as our guideline. It was to bring us to the path which leads us to a determination of the task of thinking at the end of philosophy. Where are we now? We have arrived at the insight that for the call "to the thing itself," what concerns philosophy as its matter is established from the outset. From the perspective of Hegel and Husserl—and not only from their perspective—the matter of philosophy is subjectivity. It is not the matter as such that is controversial for the call, but rather its presentation by which the matter itself becomes present. Hegel's speculative dialectic is the movement in which the matter as such comes to itself, comes to its own presence. Husserl's method is supposed to bring the matter of philosophy to its ultimately originary givenness, that means: to its own presence[Präsenz].
The two methods are as different as they could possibly be. But the matter which they are to present as such is the same, although it is experienced in different ways.