Concerning the traditional concept of intentionality we maintain: 1) it is only an ontic transcendence; 2) it touches on existing relations to beings only with a certain restriction; 3) it comes to view only in the narrowing theoretical conception, as νόησις.
Underneath the entire earlier problem of the "relation" of "subject" to "object" is the undiscussed problem of transcendence. The term can at first be understood in the quite common sense of a being (Dasein) rising over to another being (Dasein or something on hand), crossing over in such a way that. in transcending, that to which Dasein transcends is disclosed for it in a rather broad sense. It is worthwhile to first understand this most proximate aspect of transcendence, its common conception. The common phenomenon of transcendence means the transcendence in which Dasein moves essentially in an immediate way. This is difficult to see, as was shown in the earlier discussions, and it requires openness and sharpness of vision. The preparatory work for it has been done by working out the problem of intentionality.
On the other hand, for a radical posing of the problem, it is essential to lay bare the primordial phenomenon of transcendence. This phenomenon of transcendence is not identical with the problem of the subject-object relation, but is more primordial in dimension and kind as a problem; it is directly connected with the problem of being as such, ( cf. Being and Time, §§12 and 13; and repeatedly made more primordially visible in stages, cf. §§69 and 83.) The transcendence of Dasein is the central problem, not for the purpose of explaining "knowledge," but for clarifying Dasein and its existence as such, and the latter in tum with fundamental-ontological intent.
The problem of transcendence as such is not at all identical with the problem of intentionality. As ontic transcendence, the latter is itself only possible on the basis of original transcendence, on the basis of being-in-the-world. This primal transcendence makes possible every intentional relation to beings. But this relation occurs in such a way that beings are in the "there" of Da-sein in and for Dasein's comportment with beings. The relation is based on a preliminary understanding of the being of beings. This understanding-of-being, however, first secures the possibility of beings manifesting themselves as beings. The understanding-of-being bears the light in whose brightness a being can show itself. If then primordial transcendence (being-in-the-world) makes possible the intentional relation and if the latter is, however, an ontic relation, and the relation to the ontic is grounded in the understanding-of-being, then there must be an intrinsic relationship