before us. But something does happen. In seeing the lectern I am fully present in my 'I'; it resonates with the experience, as we said. It is an experience proper to me and so do I see it. However, it is not a process but rather an event of appropriation [Ereignis] (non-process, in the experience of the question a residue of this event). Lived experience does not pass in front of me like a thing, but I appropriate [er-eigne] it to myself, and it appropriates [er-eignet] itself according to its essence. If I understand it in this way, then I understand it not as process, as thing, as object, but in a quite new way, as an event of appropriation. Just as little as I see something thing-like do I see an objectivated sphere of things, a Being, neither physical nor psychical Being. Attending strictly to the experience, I do not see anything psychical. Event of appropriation is not to be taken as if I appropriate the lived experience to myself from outside or from anywhere else; 'outer' and 'inner' have as little meaning here as 'physical' and 'psychical'. The experiences are events of appropriation in so far as they live out of one's 'own-ness', and life lives only in this way. (With this the event-like essence of appropriation is still not fully determined.)

Granted that I could make clear that my experiences are of a distinctive character, and are not thing-like or object-like beings, this evidence would have validity only for [76] me and my experiences. How is a science supposed to be built upon this? Science is knowledge and knowledge has objects. Science determines and fixes objects in an objective manner. A science of experiences would have to objectify experiences and thus strip away their non-objective character as lived experience and event of appropriation.

Already when I speak of two of my experiences I have objectified them: the one and the other, both are a something. For every experience that I want to consider I must isolate and lift out, break up and destroy the contexture of the experience so that in the end and despite all efforts to the contrary, I have only a heap of things.