By Michael A. Weinstein

A philosophical essay on own advantage of self-discipline, artistry, and love. a latest account of the way advantage could have value in an international that has misplaced the knowledge of universal and collective meanings. the writer stresses the significance of the solitary self in a society whose nice philosophers equivalent to Rene Descarte, Rodolph Otto, Nietzche, and Aristotle are dedicated to the group. it is very important remind ourselves that the person is the resource of all employer, all pleasure, all soreness.

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Most of an ordinary life is composed of waking experiences that evince neither the reduction of consciousness to a function within activity nor the transcendence of consciousness over the field it comprehends, and neither the entertainment of the span of an entire life nor the confinement to a vivid actuality.  The personal existent, attached to or merged with a body open to that which is external to it and vulnerable to danger, is a deeply practical being, ever searching beyond itself for that which might complete it and, most profoundly, make it invulnerable to harm.

My aim is to defend life by describing what can be good about it, always keeping in mind its utter misfortune and the evils attendant on that misfortune.  Those relatively rare occasions—when one grasps one's uniqueness—can be cultivated by contemplation on what they reveal and make it necessary for a descriptive psychology that is self­reflexive to be an invitation to others to see if they find an account to be adequate to themselves, and not a statement of universal principles.  One may, for example, wake up on a summer morning, walk outside and look at the sunrise, and feel that beyond the bounds of one's perceptual field there is nothing at all, just an indescribable emptiness that might be symbolized by the black border on some postage stamps honoring the dead.

Most of an ordinary life is composed of waking experiences that evince neither the reduction of consciousness to a function within activity nor the transcendence of consciousness over the field it comprehends, and neither the entertainment of the span of an entire life nor the confinement to a vivid actuality.  The personal existent, attached to or merged with a body open to that which is external to it and vulnerable to danger, is a deeply practical being, ever searching beyond itself for that which might complete it and, most profoundly, make it invulnerable to harm.

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