Paul Ricoeur also studied Husserl, and he too does not subscribe to the transparency of the self-reflective cogito of Husserl. He argues that meanings are not given directly to us, and that we must therefore make a hermeneutic detour through the symbolic apparatus of the culture. Ricoeur’s hermeneutic phenomenology examines how human meanings are deposited and mediated through myth, religion, art, and language. He elaborates especially on the narrative function of language, on the various uses of language such as storytelling, and how narrativity and temporality interact and ultimately return to the question of the meaning of being, the self and self-identity.
The experience of your own body as your own subjectivity is then applied to the experience of another's body, which, through apperception, is constituted as another subjectivity. You can thus recognise the Other's intentions, emotions, etc. This experience of empathy is important in the phenomenological account of intersubjectivity . In phenomenology, intersubjectivity constitutes objectivity (., what you experience as objective is experienced as being intersubjectively available – available to all other subjects. This does not imply that objectivity is reduced to subjectivity nor does it imply a relativist position, cf. for instance intersubjective verifiability ).