is to view its status and constitution as analogous to that of
photons (light) as we strive to appreciate the quantum weird-
ness associated with their seeming ability to communicate su-
perluminally, and their ability to manifest themselves as both
wavelike and particlelike. In general, the shift I am trying to
inaugarate stems from my desire to mediate between the semi-
nar room and the starry skies--the skepticism of Hume and
the resistance of the "real" world. The melding of all our sto-
ries about the world can occur if proper attention is paid to our
experience of it.

Part of what I want to demonstrate is the need to carry
through with Husserl's initial insight about what it means to
do philosophy. I say "philosophy" because I believe any
philosophical endeavour should take as its project the explica-
tion of all that is phenomenally evident. Whether my task is
sorting out what it means to be an object in the physical world;
determining what is the nature and status of a theory about the
physical world; developing the role of aesthetic appreciations
or the thrust and legitimacy of ethical pronouncements; setting
out the experience of time and our awareness of our own
death; or, even, assessing the validity and desirability of faith,
there is always a need to carry out this task by explicating the
phenomena as presented in the awareness of them.

The world is meant as at least a collection of the objects
which can be said to be worldly and these are meant as objects
which are believed to have a fixed and determinate existence. I
may not have certainty and clarity with respect to the nature of
this world but I believe it has a definite sense. Yet, it is this be-
lief that causes the problems--I think there must be a way to
know the world but it seems to escape my attempts to pin it
down. Needed is a reappraisal in order to see that the world,
and all other objects, owes its sense to a fundamental level of
consciousness and its objects. That this is not another way of
putting off the problem requires an explication of the objects of
our awareness, in order to see that our wonder about the starry
sky is understandable, but we need to avoid a misplaced con-
cern for a transcendent world.

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