 Sartre’s work on inter-subjectivity is often the subject of premature dismissal. The hyperbolic dimension of his writings on the Look of the Other and the pessimism of his chapter on “concrete relations with others”, which is essentially a restatement of the “master-slave” stage of Hegel’s struggle for recognition without the possibility of its overcoming, are sometimes treated as if they were nothing but the product of a certain sort of mind—a kind of adolescent paranoia or hysteria about the Other (see, e.g., Marcuse 1948). What this has meant, however, is that the significance of Sartre’s work on inter-subjectivity, both within phenomenological circles and more broadly in regard to philosophy of mind and social cognition, has been downplayed. Building on the insights of Hegel, Husserl and Heidegger, Sartre proposes a set of necessary and sufficient conditions for any theory of the other, which are far from trivial. In Being and Nothingness, Sartre suggests that various philosophical positions—realism and idealism, and beyond—have been shipwrecked, often unawares, on what he calls the “reef of solipsism”. His own solution to the problem of other minds consists, first and foremost, in his descriptions of being subject to the look of another, and the way in which in such an experience we become a “transcendence transcended”. On his famous description, we are asked to imagine that we are peeping through a keyhole, pre-reflectively immersed and absorbed in the scene on the other side of the door. Maybe we would be nervous engaging in such activities given the socio-cultural associations of being a “Peeping Tom”, but after a period of time we would be given over to the scene with self-reflection and self-awareness limited to merely the minimal (tacit or “non-thetic” in Sartre’s language) understanding that we are not what we are perceiving. Suddenly, though, we hear footsteps, and we have an involuntary apprehension of ourselves as an object in the eyes of another; a “pre-moral” experience of shame; a shudder of recognition that we are the object that the other sees, without room for any sort of inferential theorising or cognising (at least that is manifest to our own consciousness). This ontological shift, Sartre says, has another person as its condition, notwithstanding whether or not one is in error on a particular occasion of such an experience (i.e., the floor creaks but there is no-one actually literally present). While many other phenomenological accounts emphasise empathy or direct perception of mental states (for example, Scheler and Merleau-Ponty), Sartre thereby adds something significant and distinctive to these accounts that focus on our experience of the other person as an object (albeit of a special kind) rather than as a subject. In common with other phenomenologists like Merleau-Ponty and Scheler, Sartre also maintains that it is a mistake to view our relations with the other as one characterised by a radical separation that we can only bridge with inferential reasoning. Any argument by analogy, either to establish the existence of others in general or to particular mental states like anger, is problematic, begging the question and having insufficient warrant.