 Another figure, more or less within the phenomenological tradition, whose views on intersubjectivity Schutz examined and criticized, was Jean-Paul Sartre, particularly the Sartre of Being and Nothingness. In “Sartre’s Theory of the Alter Ego,” Schutz elucidated Sartre’s attempt to develop an extra-empirical, real communication with the other that avoids the extremes of an empiricist intersubjectivity beginning with the other’s body and an idealist reduction of the other to a series of presentations. After explaining Sartre’s differences regarding intersubjectivity with Husserl, Hegel, and Heidegger, Schutz laid out Sartre’s existential account of how the other is given as a subject through the Look and how one can in turn objectify the other by returning the gaze. Although Sartre had intended to describe how one’s body is given to the other, he instead portrayed how the other’s body is given to oneself, assuming that such descriptions were reversible. Schutz, who did not believe that the problem of intersubjectivity could be addressed adequately within the transcendental sphere, applauded Sartre’s rejection of Husserl’s transcendental approach to intersubjectivity; however, Sartre’s emphasis on the other as a center of activity reflected a continuing Husserlian influence. The main problem, though, with Sartre’s doctrine was that its starting point in a mutual looking, by which each subject reduces the other to an object, precluded any possibility of a relationship between the I-subject and other-subject. Further, Schutz wondered how Sartre would know that the other’s body was given to him in the same way that his body was to the other if the other’s subjectivity escaped his “I.” Moreover, Schutz acknowledged that the other’s interests might not coincide with his own, but he failed to see how this fact entailed that either the other or he reduce each other to a utensil. Instead, he pointed to the “mutual tuning-in” to be found in making music together and in language as proof that subjects interact as “co-performing subjectivities” and that mutual interaction in freedom better describes intersubjectivity than Sartre’s practical solipsism.