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ation of separateness and togetherness, intersubjectivity provides a framework within which to understand the structure and importance of reciprocity in an intersubjective relation. The turn to an intersubjective way of looking at things leads in the matter of “subjectivity” to a surprising result: the consciousness that is centered, as it seems, in the ego is not something immediate or purely inward. Rather, self-consciousness forms itself on the path from without to within, through the symbolically mediated relationship to a partner in interaction. To this extent, it possesses an intersubjective core; its eccentric position attests to the tenacious dependence of subjectivity upon language as the medium through which one recognizes oneself in the other in a non-objectifying manner. A theory of intersubjectivity must recognize both human plurality and singularity. Acknowledgment of the radical alterity of individuals does not, though, imply that the self and other are completely impenetrable to each other. In my view, subjective and intersubjective theory should not be seen in opposition to one another—as they usually are—but as interrelated ways of understanding the nature of human reality. The crucial point is that they focus on different aspects of conscious experience that are too interdependent simply to be separated from one another. While this may seem obvious, it may have demonstrated the degree of divergence that exists between conceptualizations of the human self in terms of autonomy on the one hand, and relation on the other. The importance of relation to individual existence clearly can not be underestimated. Intersubjectively, individual self-consciousness and intersubjectivity exist simultaneously, so that there is neither the possibility of merging, nor the loss of individual separateness. Intersubjectivity, therefore, bases on caring and mutuality presupposes the capacity for listening, understanding, and resolving conflict and, reciprocity is only possible in so far as there is a willingness and ability to acknowledge the particular needs and desires of the other in his/her otherness. Human experience is at once grounded in a sense of separateness and togetherness, which is both subjective and intersubjective. Only by recognizing the complex interconnections between subjectivity and intersubjectivity can we begin to understand the intrinsic relation between ourselves and other human beings. In the above analyses of the role and significance of language in human self-development and intersubjective relations, the perspectives offered by philosophy and psychology are rich in potential. They have fostered a deeper understanding of the complex relations that exist between language, subjectivity and intersubjectivity. In the course of examining the views of subjectivity and intersubjectivity from a philosophical and psychological perspective, questions have been raised about the ways in which they carry out the linguistic turn in translating work. Although the above analysis is chiefly philosophical and psychological in scope, it is my hope that it will enable us to recognize the considerable parallels between philosophy and psychoanalytic theory and its application to the field of translation study. Intersubjectivity should be a general guiding principle for the subjectivities in modern society and especially should be an important guiding principle for translation and a new perspective for translation studies. II． Mos