ise, and the aim of these is " life ", that is, dying that
asts the span of a man's life.
The aim of relation is relation's own being, that is,
sontact with the Thou. For through contact with every
Thou we are stirred with a breath of the Thou, that is,
>f eternal life.
He who takes his stand in relation shares in a reality,
bhat is, in a being that neither merely belongs to him
nor merely lies outside him. All reality is an activity in
which I share without being able to appropriate for
myself. Where there is no sharing there is no reality.
Where there is self-appropriation there is no reality.
The more direct the contact with the Thou, the fuller is
The I is real in virtue of its sharing in reality. The
fuller its sharing the more real it becomes.
But the I that steps out of the relational event into
separation and consciousness of separation, does not
lose its reality. Its sharing is preserved in it in a living
way. In other words, as is said of the supreme relation
and may be used of all, " the seed remains in it". This
is the province of subjectivity in which the I is aware
with a single awareness of its solidarity of connexion
and of its separation. Genuine subjectivity can only
be dynamically understood, as the swinging of the / in
its lonely truth. Here, too, is the place where the desire
is formed and heightened for ever higher, more un-
conditioned relation, for the full sharing in being.
In subjectivity the spiritual substance of the person
The person becomes conscious of himself as sharing
in being, as co-existing, and thus as being. Individuality