This last insight, namely that the phenomenological method provides access to the necessary, and human species universal, a priori conditions for the possibility of experience, helps to contextualize Max Scheler’s (1874-1928) characterization of the “phenomenological attitude.” According to Scheler, phenomenology “is the name of an attitude of spiritual seeing in which one can see or experience something which otherwise remains hidden” (Scheler, 1973, p. 137). Then, understanding phenomenology as either a movement or method, it may also be understood as an “attitude.” Since a “method is a goal-directed procedure of thinking about facts, for example, induction or deduction” or “a particular procedure of observation and investigation, with or without experiment and with or without instrumental support for our senses, in the form of microscopes, telescopes, etc.” Scheler argues “Phenomenology, however, has a fundamentally different attitude. That which is seen and experienced is given only in the seeing and experiencing act itself … It does not simply stand there and let itself be observed” (Scheler, 1973, pp. 137-138). Hence, “attitude” refers to the relation to a phenomenon which allows it to show itself as itself (compare Heidegger, 1962, p. 51), when to a different attitude it would have shown itself differently. That the phenomenological attitude has the character of a science is ensured by the universality and necessity of what shows itself to observers who have gained such a relation to phenomena.