In order to appreciate the rich implications of the transcendental reduction, one has to distinguish the different contexts where it acquires different meanings. The present paper focuses on a particular epistemological context and clarifies the contribution of the reduction within this context. The contribution consists in the formulation and solution of the problem of exhibiting the evidence supporting the belief in the world’s existence. In a nutshell, world - experience grounds the world - belief and world-experience entails a bedrock of experience legitimizing the positing of others. I argue that this contribution is possibly an enduring achievement of Husserl’s transcendental philosophy against common objections that are raised against it. I show that both the necessity and the viability of the transcendental reduction are a consequence of the general structure of critical examination. Overall, a picture of Husserl’s philosophy emerges that emphasizes embodiment, intersubjectivity, and facticity without giving up the rigor of radical epistemological analysis, aiming at overcoming both naïve pseudo-problems and subtle forms of dogmatism.

中文翻译：

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先验还原论的认识论贡献

为了理解先验还原的丰富含义，人们必须区分它获得不同含义的不同上下文。本论文侧重于一个特定的认识论背景，并阐明了在这种背景下减少的贡献。贡献在于提出和解决展示支持世界存在信念的证据的问题。简而言之，世界——经验奠定了世界的基础——信念和世界经验需要经验的基石，使他人的设定合法化。我认为，这一贡献可能是胡塞尔先验哲学对反对它的普遍反对意见的持久成就。我表明先验还原的必要性和可行性都是批判性审查的一般结构的结果。总的来说，胡塞尔哲学的图景出现了，它强调体现、主体间性和事实性，同时又不放弃激进认识论分析的严谨性，旨在克服幼稚的伪问题和微妙形式的教条主义。