 Through the mediacy of a human world, then, the “I” and the Other, communicate as collective human lives. The radical reality of the “I”, as the inwardness of human life, is unique to the individual “I”, and, to the extent possible, relates transcendentally to the “I” of the other. The consciousness of the “I” becomes separated from the consciousness of the other by the very distinction that separates, in the first instance, the “I’s” consciousness of its own body, and secondly, the distinction that separates the body of the “I” from the body of the other, and finally, the distinction that separates the other’s body from its consciousness. Alternatively, the bodies of the “I” and the other, as existent physical structures in the common world of “human lives”, are necessary “broadcasting centers”, as Ortega calls it, between the consciousness of the “I” and the others. In this connection, the relations between the bodies of the “I” and the Other consists of a relation of transcendental exteriority. “What is certainly patent in my life”, he explained,