59 INT. II
Being and Time

'Phenomenology' neither designates the object of its researches, nor characterizes the subject-matter thus comprised. The word merely informs us of the "how" with which what is to be treated in this science gets exhibited [35] and handled. To have a science 'of' phenomena means to grasp its objects in such a way that everything about them which is up for discussion must be treated by exhibiting it directly and demonstrating it directly.1 The expression 'descriptive phenomenology', which is at bottom tautological, has the same meaning. Here "description" does not signify such a procedure as we find, let us say, in botanical morphology; the term has rather the sense of a prohibition-the avoidance of characterizing anything without such demonstration. The character of this description itself, the specific meaning of the λόγος, can be established first of all in terms of the 'thinghood' ["Sachheit"] of what is to be 'described'—that is to say, of what is to be given scientific definiteness as we encounter it phenomenally. The signification of "phenomenon", as conceived both formally and in the ordinary manner, is such that any exhibiting of an entity as it shows itself in itself, may be called "phenomenology" with formal justification.

Now what must be taken into account if the formal conception of phenomenon is to be deformalized into the phenomenological one, and how is this latter to be distinguished from the ordinary conception? What is it that phenomenology is to 'let us see'? What is it that must be called a 'phenomenon' in a distinctive sense? What is it that by its very essence is necessarily the theme whenever we exhibit something explicitly? Manifestly, it is something that proximally and for the most part does not show itself at all: it is something that lies hidden, in contrast to that which proximally and for the most part does show itself; but at the same time it is something that belongs to what thus shows itself, and it belongs to it so essentially as to constitute its meaning and its ground.

Yet that which remains hidden in an egregious sense, or which relapses and gets covered up again, or which shows itself only 'in disguise', is not just this entity or that, but rather the Being of entities, as our previous observations have shown. This Being can be covered up so extensively that it becomes forgotten and no question arises about it or about its meaning. Thus that which demands that it become a phenomenon, and which demands this in a distinctive sense and in terms of its ownmost content as a thing, is what phenomenology has taken into its grasp thematically as its object.

1 '... in direkter Aufweisung und direkter Ausweisung ...'