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From the fields of history where such images are planted, I select a few characteristic examples in order to reflect upon how feebleness and forlornness were seen as a foundation for exceptional human possibilities. The Greeks knew that no human should be praised as fortunate prior to one’s death; one is exposed an uncertain fate; when losing sight of human judgment this hubris can lead to an even deeper fall. At the same time the Greeks also knew that while there are many mighty things, but nothing mightier than human.

When the foundation of my will is unconditional, I resonate with it as a manifestation of myself because I ought to; and vice versa it is a manifestation of what I ought to be, since I am this resonance. Such becoming-in-contemplation is dim at the beginning yet bright at the end of my reflective clarity. Once becomingin-contemplation is completed, all questioning finally ends in the certainty of one’s sense of being—in the course of time such certainty cannot be owned, questions surface again, and in ever changing situations such certainty must be regained anew.

It does not constitute an absolute truth in its communicability or representation, but by means of it the absolute is grasped. The historical path of an individual is his way, not the way. Whence he arrives, it is the One, shared by all. What is perceived as an affirmation on the path, and it appears as a proof for its truth—even though it is not factual proof, since this would mean some superstition—is not a condition for all, but a historical form of infinite modifications. Whatever God is, he must be real and absolute and not just in one of the historical appearances of his language in the language of humans.

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