The problem of others poses formidable difficulties in Husserlian phenomenology.1 How can the ego, which constitutes the object in any possible sense within its own transcendental self-consciousness, really posit the autonomy of the other, which is both transcendent and constitutive? How can the thesis that every objectivity requires justification (Rechtfertigung) in an originary and specific sense-giving (Sinngebung), a thesis that Husserl consistently affirms,2 be reconciled with the nonconstituted character of others I can know and love, with their freedom? The doctrine of transcendental intersubjectivity clearly does not suffice to overcome this apparent contradiction.