proving our natural conviction in the Other. We then turn to Husserl's position circa 1912 with its embryonic conception of empathy as its vehicle into the sphere of the Other's "ownness." Finally, we turn to Shpet, who cautiously suggests that Husserl's division of intuition into two sorts, experiencing and ideal, is insufficient. Affirming Husserl's claim that each species of being has a correlative cognitive method, Shpet asserts that social being should also have its own method. Shpet recognizes that Husserl does not ascribe originary givenness to what empathy provides, but might Husserl have been wrong about this? Could it be that empathy, properly understood as a third form of intuition, "comprehension," provides social being originarily and therefore functions in the constitution of the Other analogously to the way experiencing intuition functions in the constitution of physical things? However, comprehension is employed on what the Other presents, namely signs, be they in the form of bodily movements, speech or even writing. In this way, Shpet transforms Husserl's transcendental phenomenology into a hermeneutic phenomenology." /> Gustav Shpet's path towards intersubjectivity - Nemeth Thomas | sdvig press