1 Cartesian Meditations: Husserl’s Pluralistic Egology Sara Heinämaa Academy of Finland University of Jyväskylä Cartesian Meditations is one of Husserl’s great systematic works. Like Ideas I–III and The Crisis, it provides an account of the fundamental philosophical goals that Husserl set for his mature phenomenology, demonstrating that these goals define an open-ended system of transcendental-philosophical tasks and forms of knowledge. By virtue of its goals, the work invites us to participate in Husserl’s philosophical endeavor and also argues for the necessity of our participation. In distinction from Husserl’s other systematic expositions, Cartesian Meditations is overtly epistemological and emphasizes the foundational role of transcendental phenomenology among the sciences. It argues that phenomenology, and only phenomenology, can become a universal science that allows us to conceive the different manners in which all positive sciences – from medicine to musicology and mathematics – participate in the common project of knowing the world and ourselves as world-constituting selves. 1 However, the work also makes clear that phenomenology is not just an epistemological project but essentially also involves tasks that fall outside the theory of knowledge and border ontology and metaphysics as well as value theory and ethics, reforming the senses of all these disciplines as well as their relations on transcendental-phenomenological grounds (Husserl [1950] 1960, 152–157; see also [1956] 2019, 194–205; 2012, 1–7). Thus, Cartesian Meditations also links with Husserl’s mature ethical and historical-teleological discourse on personal and communal renewal (e.g. Husserl 1989; 2013; see also [1954] 1988). Due to this expanse of topics, Cartesian Meditations is tightly connected to all of Husserl’s transcendental-phenomenological works. It takes on the task outlined in Formal and Transcendental Logic ([1929] 1969) of providing the ultimate foundations of scientific objectivity and evidentiality by disclosing the hidden layers of subjective acts of constitution, but at the same time it extends this foundational task from logic to other positive sciences. Thus, phenomenology can be presented as the universal science that accounts for all sense of objectivity. The systematic exposition of Husserl’s meditations also clarifies the