  This phenomenological influence can be seen clearly in embodied cognition analyses of the relation between mind and body. These analyses reject the idea that mentality is fundamentally different and separate from physicality and the corollary idea that others’ mentality is somehow hidden from view. Inspired by Husserl and other phenomenologists, embodied cognition proponents argue that Cartesian-style analyses of the mind and the body fundamentally misconstrue cognition (Gallagher and Zahavi, 2008). Cognition is not purely or even typically an intellectual, solipsistic introspection in the way Descartes’ Meditations suggest. Rather, cognition is physically interactive, embedded in physical contexts, and manifested in physical bodies. Even contemporary philosophers and cognitive scientists who reject mind-body dualism may fall into the trap of intuitively regarding mental and physical as distinct and thereby accept the idea that we must infer the existence and nature of other minds from indirect cues. From the perspective that phenomenologists favor, however, all cognition is embodied and interactive and embedded in dynamically changing environments. Attention to the way in which our own conscious experiences are structured by our bodies and environments reveals that there is no substantial distinction between mind and body. The embodiment of cognition makes our own and others’ minds just as observable as any other feature of the world. In other words, phenomenological analysis of our conscious experiences reveals the Mind-Body Problem and Problem of Other Minds to be merely illusory problems. This phenomenological analysis of the relation between mind and body and our relation to other minds deeply influenced proponents of embodied cognition such as Shaun Gallagher (2005), Dan Zahavi (2005), and Evan Thompson (2010).