"to the matters themselves," and that in turn only puts us on the path of further effort.
We have explained the principle of phenomenological research first by highlighting the major achievements contained in its actual efforts and by trying to view these in a unified way. We have thus determined that intentionality gives us the proper field of subject matter, the apriori gives us the regard under which the structures of intentionality are considered, and categorial intuition as the originary way of apprehending these structures represents the mode of treatment, the method of this research. This serves to bring the task of philosophy since Plato once again to its true ground, inasmuch as it now gives us the possibility to do research into the categories. As long as phenomenology understands itself, it will adhere to this course of investigation against any sort of prophetism within philosophy and against any inclination to provide guidelines for life. Philosophical research is and remains atheism, which is why philosophy can allow itself 'the arrogance of thinking.' Not only will it allow itself as much; this arrogance is the inner necessity of philosophy and its true strength. Precisely in this atheism, philosophy becomes what a great man once called the 'joyful science."
§9. Clarification of the name 'phenomenology'
We shall now try to make clear to ourselves what the name 'phenomenology' actually means in relation to the subject matter just identified. We shall develop this clarification in three steps: a) The clarification of the original sense of the component parts of the name; b) The definition of the unified meaning thus obtained for the composite word and comparison of this actual meaning of the name with what it names, with the research so characterized; c) We will briefly discuss several misunderstandings of phenomenology which are connected with the external and aberrant interpretation of the name.
a) Clarification of the original sense of the component parts of the name
The name 'phenomenology' has two components, 'phenomenon' and '-logy.' The latter phrase is familiar from such usages as theology, biology, physiology, sociology, and is commonly translated as 'science of': theology, science of God; biology, science oflife, of organic nature; sociology, science of the community. Accordingly, phenomenology is the science of phenomena. 'Logy,' science of, varies in its character according to the thematic matter, which is logically and formally undefined.