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Phenomenology is the philosophical approach in which one tries to take the intuitive experience of phenomena (things as they appear) and temporarily turn inward subjectively suspending the existence of reality and the natural standpoint to come to some conclusive eidetic analysis to that which appears.  It is important to note that when one does this they do not come to any immediate assumption about the external world.  This is all merely the subjective consciousness or subjective ego making evaluations to things as they emerge visually. As one subjectively and systematically evaluates a certain phenomena they do not create reality but rather discover it for it has always existed.  This act of turning inward and methodically coming to an eidetic analysis is known as the transcendental phenomenological reduction or phenomenological epoche.  Epoche is a Greek term, which describes the theoretical suspension of the realms of the natural or real world to gain a firmer grounded ness in ones own conscious ego.  This concept was developed by Aristotle (student of Plato) and was later on used by French philosopher Dacart for different intentions. Edmund Husserl a German philosopher used this act of phenomenological epoche so that one could come to an intuitive conclusion subjectively.  This was all thought to transcend the boundaries of the scientific world and consequently make it possible for the inquisitive mind to make innate hypothesis to things such as metaphysical phenomena.  This could also be described as the basic principle of the methodic doubt, which merely means that one provides evidence proving some personal belief by doubting that very same belief.  Accordingly by all of this Edmund Husserl implied that knowledge of essences would only happened by “bracketing” all ideas and eidetic assumptions through the existence of an external world and the essential aspects of how a object is concretely verified by a person.  This all leads to the act of intentionality or intention relation.  Intentionality could very well be described as the most primordial structure of the human consciousness.  Through the act of focusing on a thing thereby changes that thing into an object.  On a lighter note a thing in some cases could very well be an object but in all cases objects are things.  Through a form of conciseness know as the causal nexus something is always making an object appear in the human mind.  Two terms used to describe this is a noema (the object as it appears in the consciousness) and noesis (the act of the consciousness).  Things as they appear in the mind happen through a series of noemas and with every noema the consciousness creates expectation by virtue of what it is seeing.  These expectations thereby lead to intuitive assumptions, which either verify the intuitive assumption though, the serial of noemas fulfilling the expectation or it is unfulfilled by some series of noemas.  In some instances one intuitive assumption could be partially fulfilled or one intuitive assumption could be fulfilled and the next not.  This act of fulfilling an expectation in a very real sense is an infantile reaction that seems inherent to the human consciousness.  And so concludes the philosophical approach known as phenomenology which could simply be described as temporarily turning inward subjectively and suspending the external world and making some conclusions through a series of noemas that appear in the consciousness which is followed up by returning to the material or external world.