The theory of practice architectures (Kemmis et al., 2014) acknowledges that the practices of leading pedagogy occur in the intersubjective spaces between people. Without intersubjectivity there can seem a taken for granted black hole in our understanding of leading and the interactions between people in practices. Leading pedagogy is about giving connection, and this chapter argues that it is most deeply understood through intersubjectivity. This chapter focuses on intersubjectivity. It explores notions of intersubjective space from the perspective of Levinas who sees intersubjectivity as face-to-face encounters with the face of the other. The face-to-face encounters we have with others in the sites of education impact our pedagogical practices, beyond the rational, because how we interpret what happens between us is subjective. The chapter draws on accounts of practices from teachers, including Australian teacher, Brendan Murray and school and system leaders in a large Australian school system where large-scale empirical research was conducted on values-driven system change, to connect intersubjectivity with practice, drawing on Levinas philosophy of intersubjectivity and the face of the other. The chapter connects Levinas with the theory of practice architectures to understand more about intersubjectivity, ontology, and ethics in practice in education. It contributes to the discourse on intersubjectivity within the theory of practice architectures, inviting new directions and possibilities for exploration. Understanding philosophies of intersubjectivity support conceptualisations of leading pedagogy as a practice, which has direct implications for teaching and learning, curriculum, wellbeing, and knowing in practice. Returning to the original meaning of pedagogy from the Greek, to lead the child, the chapter explores pedagogical practices through philosophy and empirical practice, drawing on three teachers and system leader’s accounts of leading pedagogy. Assumptions fuel the interactions between people in intersubjective spaces. Intersubjective spaces are where humans connect, or disconnect, and attempt to understand their connections and impact upon each other as Mensch (1988) conceptualises, in action: Intersubjectivity (the world of shared meanings) is not something which we first must theoretically establish in order, then to act. In its character, as ours ought to be, as the ideal of shared human fullness, it is given to us as a possibility, which we ourselves must realise through our actions (Mensch, , p. 393). People give connection when they see, hear, and respect the other beyond or beside self. The chapter has intentionally chosen the lens of Levinas to understand intersubjectivity because it takes on Levinas’ ethical philosophical assumption that humans are of incredible value, and that intersubjective spaces are value filled spaces, whether they are transactional or transcendent in practice. Levinas’ view of the divine makes intersubjectivity much more than a social space between people, as a place of contiguity, deep connection and meaningful communication between people, towards giving. Leading pedagogy is a human act and is therefore embodied and transcendent. Levinas’ ethic of intersubjectivity calls us to consider the face of the other in leading pedagogy through deeply considered educative practices.