  Upon experiencing the others as other individuals, Ortega maintains,  the “I” understands and relates to them as modalities that are analogous to the “I” and are inextricably connected, as fundamental units of human reality, to their “circumstances” as well. This interaction manifests itself in such a manner that the “I”, for Ortega, apprehends the world-about-the-others and the world-about-the-“I” as one and the same world—from an objective, empirical standpoint—that differs in each individual case only insofar as it affects consciousness differently. For we all perceive reality through our sense-perception, albeit our individual perceptions of this very reality are registered differently. For Ortega, as we have seen, I am the only one who is an “I”. All the other “I’s” are similar to objects (in the sense that they are perceived solely as physical organisms) and, once viewed as being “an other person” (that is, a being perceived as possessing both a body and an inwardness, an other “I”), are referred to as the “others”. My own place in this world—in time and space—is related to my “I” and my body. Therefore, when the “ego” (which is my “I”) encounters an “alien ego”, it is essential for it (the “ego”) to transcend itself and thereby make possible meaningful attempts to understand and perceive the existence of other “egos”, or “I’s”. The Other, as “I”, according to Ortega, embodies an “ego” that possesses a similar quality of consciousness, inwardness and solitude: an ego that will be regarded as also possessing both primary and secondary modal qualities and whose fundamental essence and structure will also be encountered as existent within the “I”. Thus, for Ortega, in order to attempt to enter this sphere of the “other’s inwardness”, it becomes essential to strive toward attaining the transcendental attitude. “In this sense of radical reality”, he explained,