 Schutz’s philosophical targeting of the social world had its repercussions upon phenomenology, particularly in his critique near the end of his career of Husserl’s account (also referred to as a “transcendental constitution”) of how the other person comes to appearance in consciousness. In “The Problem of Transcendental Intersubjectivity in Husserl,” Schutz first objected when Husserl in his Fifth Cartesian Mediation prepared the ground for the other’s appearance in consciousness by the methodology of screening off everything that referred to other minds. Husserl had begun the Cartesian Meditations by reflectively abstaining from believing in the existence of what appeared in experience in order to refrain from any dogmatic suppositions, but since this first epoché, or phenomenological reduction, still left meanings with intersubjective references, the screening off methodology, or second epoché, became necessary. For Husserl, one’s actual or potential experiences of correlates that were not properly of the ego still would belong to one’s sphere of ownness, but one had to seek to exclude any reference those correlates, as products of the sense-determining of other subjectivities, might have to those other subjectivities. For Schutz, however, insofar as those experiences of what was not properly of the ego, supposedly confined within the sphere of ownness, had their origin in the intersubjective world of everyday life that higher level phenomenological reflection presupposed, it seemed difficult to see how one could exclude from such correlates any reference to the sense-determininng of other subjectivities. It was as though Husserl was striving for a theoretical detachment that the ontological origins of theory would not allow. In addition, for Schutz the very consciousness of another inevitably instituted a relationship with her. Husserl’s argument in the Fifth Meditation continued by affirming that a non-ratiocinative “pairing” occurred through which one transferred the sense “another living body” to another. One could then verify that the other’s living body was like one’s own if it continued manifesting behavior congruent with what one would expect of a living body. Schutz challenged this sense-transfer, however, since one experienced the other’s body from the outside, unlike one’s own, which was given interiorly (but might the similarities suffice for the transfer?), and he suggested that verification through what was “congruent” behavior drew on social-world presuppositions of how bodies ought to behave. Finally, he questioned whether the philosopher, refraining from belief in the existence of the world or others and entering into a certain reflective solitude, could ever experience the transcendental community of which Husserl spoke, since she only constituted the world for herself and not for all other transcendental egos. Intersubjectivity, Schutz concluded, was a matter of everyday life to be simply described and not to be constituted within the transcendental sphere of a self-reflective consciousness giving an account of how the other comes to appearance. Just as Schutz had argued that the social world dictated the methods for its own social scientific investigation, so here it seemed to prescribe to phenomenology the approach appropriate to its description.