 Thus, in the social world of being-for-and-with-others, an individual directs oneself away from the possibilities that may be viewed as being exclusively one’s own and attempts to broaden the understanding of oneself by relating to the common world possibilities of others. The social world in which the individual lives—as one who remains linked with other individuals through manifold relations—becomes a realm that the individual apprehends and interprets to be meaningful for one’s own possibilities, “circumstances” and  here-and-now. Adopting this standpoint, Ortega contended that, as individuals who are rooted in our radical realities, we must “make an attempt at interpenetration, at de-solitudinizing ourselves…” (Obras, VII: 140). This being the case, as the spatial-temporal dimension of an individual’s radical reality become part and parcel of one’s here-and-now, the reality of the social world (as the context and mediacy through which groups of individuals interact) is also enmeshed in their here-and-now. Through one’s own finitude, the individual’s temporality reveals+ itself as the consciousness of the intrasubjective structure of his life. The reality of the social world, conversely, reveals itself to the individual as an intersubjectively structured world which the “I” shared through interacting with others. The spatial-temporal manifestations of this intersubjectivity connect the “I” to the others and, at the same time, sharply differentiate the world of the “I” from the social world of the others. “The first thing”, he explains,