Is this true or false? Is it true or false? How can we be sure of something?

Knowledge is the most difficult question in philosophy to

comprehend. This is how "I" perceive phenomenology as a tool for investigating information and arriving at a certain understanding of
the reality I have. The key is phenomenology.

Phenomenology is derived from the Greek term phainómenon, which means "to appear to vision," and hence "the study of what
appears to awareness." In other words, phenomenology is the study of consciousness structures as experienced from a first-person
perspective. The intentionality of an experience, or its being oriented toward something, is its essential structure, since it is an
experience of or about some object. Edmund Husserl and his proponents Martin Heidegger, Jean-Paul Sartre, and Maurice Merleau-
Ponty established phenomenology as a dominating tradition in the twentieth century. Their phenomenological views have influenced a
wide range of philosophical fields. Phenomenology is a branch of philosophy that studies perception, embodiment, self-consciousness,
transcendental idealism, experiences, intersubjectivity, factuality, and intentionality with the goal of refuting reductionism,
objectivism, and scientism and advocating for the rehabilitation of the natural world. Unlike other philosophies and natural disciplines,
phenomenology teaches us how to see or develop a suitable point of view on a specific item without biases, and to have a concrete
knowledge of a thing's hidden meaning.

Phenomenology does not rely solely on empirical methods, scientific procedures, representational theories, or sensations; rather, it
describes the qualities of human consciousness, not just as a box, but always as a consciousness off or intentionality. Merleau-Ponty
backed this up by claiming that phenomenology is a sort of essentialism that seeks a form of transcendental philosophy, simply
scientific philosophy, and purely descriptive discipline rather than emphasizing empirical or factual occurrences. If philosophy is to
maintain its reputation as a type of radical questioning, it cannot simply predetermine the solution. If we embrace the
phenomenological style of philosophizing things, on the other hand, we may be able to take a step back from our naive and
unexamined immersion in the world and suspend (decrease) our natural belief in the world's mind-independent existence.
Consciousness, according to phenomenology, is concerned with how we deal with the reality of the world, with what we experience
on a given item and how we see it in various ways. Phenomenology seeks to establish that everyone of us has our own
phenomenology of a thing, our own perspective on the world's reality. As far as I can tell, phenomenology opposes modern thinking
about the "I" that thinks and exists; rather, phenomenology teaches us that not only the "I" but also the body that is related to it and the
one who perceives exist and think. The “I” that perceives and thinks are inextricably linked; they are linked or both are a part of the
same reality.

The study of the essentially subjective, apparent, or superficial in phenology. It's not a theory about what's on the surface. When we
notice a given thing, we will grasp not only one side of it, but the entire space it occupies, because every position has a major
phenomenon behind it that is separate from the others. There would be no spatial location for a genuinely disembodied perceiver. For
example, during the mass, people only see one thing in front of them: the priest. Their perceptions of the priest vary depending on the
area in which they are working to understand and explain the priest's posture, as well as the priest's attitude toward the parishioners.

Another thing, in a car accident, where car A collides with car B, we as investigators must limit our personal judgment on the
incidents because, first and foremost, we are not present during the events. Instead, we must collect all data from both parties'
passengers and use epoch to bracket the phenomena we have gathered. To keep the scope of the research small, get rid of the non-
essentials. This is to be understood as a suspension of a certain dogmatic attitude toward reality, rather than an exclusion of reality.
This period is also the initial phase in the transcendental reduction process. Nothing is lost, and knowledge does not come to an end.
There is no ontology beside; scientific ontology is nothing but phenomenology,” which means that while natural sciences supply
objective information, many explanations from social and human sciences will be pseudo-explanations with no genuine scientific
value in phenomenology employing reductionism. As a result, some of the objects and phenomena studied by the social and human
sciences will be questioned as well. As a result, phenomenology employs scientific reductionism, a methodological concept influenced
by Ockham's razor, in which all non-essential elements that are irrelevant to the subject and may lead to untruth are removed. As a
result, I conclude that adopting the phenomenological method of philosophizing things is a lot of fun and a different way to get at such
truth and ultimate reality. Particularly in today's time, when we are confronted with events such as the pandemic Corona Virus
sickness, modern technology, and globalization, it is necessary to be more critical in grasping a situation or understanding a
phenomenon utilizing this unique way of thinking and exploring.