 The foregoing discussion should not suggest an absence of shared viewpoints between Ortega and Husserl, and Husserl’s intellectual influence on Ortega. Although Ortega disagreed with Husserl’s notion of “analogical transposition”, he did view the latter’s phenomenological approach to knowledge as having been “the greatest influence of this last half-century”. Ortega also considered the notion of the appearance of the other—that is, the other’s presence both as an object (i.e., the physical structure of its body) and as a subject (i.e., as an alter ego that experiences the same world that is experienced by the “I”)—and life experience as analyses which helped avert solipsism and the enclosure of the “I” within itself. Through this connection, Ortega aligns himself with Husserl’s repudiation of the Cartesian distinction between the interior (in the mind) and the exterior (in the world) (Obras, V: 545). Although Ortega’s own independence of thought remains controversial, his intellectual development exhibits a consistent emphasis on discerning the boundary drawn between extra-historical and historical coherence in transcendental phenomenology. Ortega discussed, in his later writings, such phenomenological notions as actions which are directed toward objects when the “I” encounters its environment; ego/alter ego interaction in the world of intersubjective communities as the realm of lived experiences; and the position of entering the transcendental attitude of phenomenological reduction in order to apprehend the alter ego, all of which are notions similar to those discussed by Husserl. In these authoritative writings, his criterion of “openness to experience” led him to an acceptance of historical variegation, and to the principle that a human being’s relation to the world consists in a total relation of one entity among other entities.