The purpose of this article is to provide a recreation of the ideas held by Edmund Husserl after 1890 and then to clarify them in the light of modern understanding. His greatest contributions to phenomenology and consciousness as a directed event will form the core and offer guidance for Husserl's discovery of the ego not only as a state of separation from the environment but also as a state of immersion in the environment . the phenomenological attitude is not. This method contrasts with the popular picture, supported by Husserl himself in his earlier works, of psychologism. Through this lens, the entirety of human logic derives from psychological processes contained in the brain. However, Husserl did not believe that recourse to the sciences favored authentic philosophical research due to their strong dependence on the presuppositions with which psychologism is fraught [Naturalistic Philosophy, 81]. Under the influence of psychologism, a type of species relativism is implied. Human understanding is elevated to anthropocentric psychologism. The truth cannot find its foundation in the science of facts [Psychological prejudices, 104]. By basing truth on material dependent on human cognition, its scope is limited. For example, before Mount Everest was discovered, the tallest mountain in the world remained Mount Everest, regardless of its Gnostic status. Husserl proposes three prejudices that permeate psychologism, the first of which identifies that normative mental acts must have a mental basis (Psychological Prejudices, 101). However, a distinction needs to be made between normative statements and descriptive statements that include normative motivations. It's a necessary problem. The logic is normative and brings...... half of the card...... “heads”. This immediacy is not present in normal inference where probabilities depend on each other and are always less than absolute. Knowledge of the Other, in the Husserlian sense, is therefore easy to distinguish due to my sense of intrinsic otherness made evident by the dual truth of owning and being my body together with the ego's coupling of self with a body, a object that shares our traits. A being with a body is similar to us; it is an animated organism distinct from other objects that are not motivated. This elevates the being from an object to a subject essentially an object with an ego. However, the Other has a characteristic that keeps it private from my ego. It is not an extension of me, but a different self. Even if I cannot access the mental and physical states of the Other, interaction is still possible between us through empathic relationships.