As we already know, Husserl spent extensive time and energy working on two important topics in his phenomenology (among others): inner timeconsciousness and intersubjectivity. Interestingly, he hardly worked on these two areas together. This has led to interpretations that these two levels are distinctly separate, fostered by Husserl's own references to them as separate levels of phenomenological existence.¹¹⁰ Husserl typically separates the "primordial" pre-temporal nature of consciousness from an "intersubjectivecollective" nature. At the same time, though, he sees these as two levels of my consciousness. But this insight introduces questions typical in this area of phenomenology: If all "otherness" is already in my consciousness, then how is it other at all? Or, if it is truly other, then how can I experience it? Here, in chapter three, I will review these two "levels" or areas of phenomenology briefly, showing that, if they are to be considered truly separate, then it becomes very difficult to explain our experience of a shared "now" amongst different subjects. In other words, if each individual constitutes her own now for her own consciousness, and if this level is distinctly separate from the level of intersubjective existence, then we cannot easily explain how the present is experienced as fundamentally the same by all subjects.¹¹¹ In response to this difficulty, I will take up Husserl's reference to the notion of "world-time." I will analyze what this notion might mean in itself, how it could fit into our understanding of Husserlian phenomenology and his structure of temporalizing consciousness, and how it might solve the difficulty of the "shared now."