 Husserl seems to regard real possibilities as epistemic dispositions (habitualities), or abilities, that require an actual “substrate” (cf. Husserliana, vol. XXXVI, p. 139). At the same time, he stresses that “surely no human being and no animal” must exist in the actual world (adding that their non-existence would however already result in a “change of the world”) (cf. Husserliana, vol. XXXVI, p. 121). One way to make sense of this would be to weaken the dependency thesis, and the requirement of an actual substrate, and to merely require what might be called real higher-order possibilities—possibilities for acquiring epistemic dispositions in counterfactual (or actual) cases where epistemic subjects would be co-existing—that may remain unactualized but could be actualized by someone properly taking into account a multitude of individual epistemic perspectives, by means of intersubjective experience. But even under this reconstruction there remains a sense in which the criteria of real possibility and reality constitution, and the corresponding structure of the real world, are dependent on an “ego”, on Husserl’s view: What counts as a real possibility, or as epistemically justified, is dependent on the phenomenological subjects reflecting about such counterfactual cases in the methodological context of the transcendental reduction and the results they arrive at in this context.