Husserl and Heidegger’s comprehension of phenomenology reminds me of schisms that occur in the great religions. buddhism was born from an elder hindu and accepted a few basic presumptions and rejected other, high modes of abstracted realities in particular. for Husserl, phenomenology is based on intentionality of the conscious. he adopted Descartes' philosophy and i get the feeling that Heidegger outright rejects Descartes in his methodology. Husserl begins his phenomenological journey with the reduction of living world; while also accepting the natural attitude, of which all science is found. he says that by using the epoche you are keep opinion and misperception clear from understanding. Heidegger does not agree. Heidegger’s investigations were not about objects whatsoever, he intended to look at how the conscious encounters objects. Heidegger’s magnum opus is almost the continuation of Husserl’s inquiry into that which is intentional and cogitio. cogitio then becomes Dasein to Heidegger: clearer distinction into a fundamental constitution of existence.
although, i read Husserl’s adaptation of the natural attitude as non-cartisian. he poses the question: is the life world the same as the natural attitude? the Lebenswelt is the horizon for which all things occur. the horizon is the a priori, fundamental round work for the natural attitude. the natural attitude is grounds for empirical observations, how things present themselves in profiles to the conscious. the collection of observable data is then correlated and sciences are born. the Lebenswelt is the horizon for which all things occur and the natural attitude is an occurring thing within consciousness. it cannot be a part of the natural attitude because it is not an occurrence, rather a framework for understanding all that is in existence.
to Heidegger, formal structure begins with what is being sought to be known. one must already be aware at least of the existence of the information being sought. Heidegger states that every inquiry looks at both the question and the object itself. the object stems from the real world but the question at hand is from the mind. Heidegger talks about this in his preliminary introduction into the investigation of Being and Time.