 While Sartre is pessimistic about the prospects for any sort of permanent revolution of society, he maintains that we get a fleeting glimpse of this unalienated condition in the experience of the “group in fusion”. This occurs when the members of a group relate to each other through praxis and in a particular way. The group in fusion is not a collective à la the practico-inert, but a social whole that spontaneously forms as a plurality of serial individuals respond to some danger, pressing situation, or to the likelihood of a collective reaction to their stance (Flynn 1984: 114). We could consider what happens when an individual acts so as to make manifest this serial otherness, like Rosa Parkes when she refused to give up her seat and thus drew attention to the specific nature of the colonialist seriality at the heart of many states in the USA. This sometimes creates a rupture and others might follow. Sartre’s own prime example is of a crowd of workers who were fleeing during the French Revolution in 1789. At some point the workers stopped fleeing, turned around and reversed direction, suddenly energised alongside each other by their practical awareness that they were doing something together. For this kind of “fusion” to happen it must fulfil the following four key conditions for genuine reciprocity that Flynn summarises as follows: