The Other (n.) is only anything more than an empty word if I refuse to reduced my existence to the consciousness that I have of existing. Rather, the cogito must discover me in a situation, which is to say, to be intersubjective.
The Other (n.) is not secondary to the self. It is part of the very ground of the self. It is not that transcendental subjectivity can discover others, but rather that it must always already be an intersubjectivity.
The Other (n.) is perceived in behavior just as seeing the side of a box orients us to seeing the presence of a box.
Other (n.) for a thoroughgoing idealism hides nothing behind the face — only a little shadow that owes its existence to the light.
Other (n.) are a difficulty and an outrage for objective thought, which knows only things in space and pure consciousness.
Other (n.) can be evident to me because I am not transparent to myself, and because my subjectivity draws its body in its wake.
Other (n.) appears as a vortex: once my eyes fall on a living body in action, the objects around it are sucked toward it — no longer only what I could do with them, but what it is about to do.
Other (n.) is always a lesser figure, in whom I never feel the thrust of time as in myself — yet two temporalities can interweave in the present, as two consciousnesses cannot.