 Besides these interchanges with American philosophers, Schutz (later in his career) interpreted the work of Max Scheler and (earlier) engaged thoroughly his treatment of intersubjectivity, a topic that Schutz insisted was to be treated within the natural attitude, in which one never doubted the existence of others. Schutz agreed with Scheler’s belief that the “We” is given prior to the “I”—a position that the latter defended on the basis of the psychology of children and cultures less accustomed to self-reflection. Schutz supported this priority, however he did so on the grounds that while living in one’s acts in the natural attitude and living also in the other’s present experience as it unfolds, one at first does not clearly distinguish one’s own thoughts from others’. Nevertheless, as soon as one reflects on his own stream of consciousness—and children and cultures may develop this capacity for self-reflection later—he becomes aware that his experiences are his own. Schutz found plausible Scheler’s belief in the inner (indubitable) perception of the other, if “inner perception” refers to anything connected with mental life or if one locates the experience of living in the vivid simultaneity of the “We” within his own conscious stream, as Schutz believed possible. However much in that vivid simultaneity one might be unable to doubt the other’s existence, one could still be mistaken about specific thoughts of the others, since by belonging to the other’s stream of consciousness these thoughts share the dubitability characterizing outer perceptions, likewise transcendent to one’s stream of experience.