Kant's formalism remains unreal if it cannot be concretized in a historical ethos. An ethos belongs--with texts, contexts, structures, processes, networks, etc.--to an economy of customs and opinions, which presupposes that participating individuals have been and are being initiated and acculturated to it. The analysis of education, transmission, and transition unveils the irreducible--noneconomic and non-(con)textual--essence of addressing and interlocution, without which no culture could exist. The otherness that is involved implies, but is not confined to, 'you'. The third and I myself are also other by imposing the same inescapable responsibility for them on me.
