Only in this case the place of sex nudity was taken by man. It is he who feels himself to he the ruler and conquerror of the world. There is a link and a feeling of this bound with the unity of entire existence. No individual being exists in a manner absolutely independent of other beings. It enters into a variety of relations with them and is known only in that guise. So it exists only in broader situations which in turn themselves become elements of situations superior to them. The unity of individual publicdisgrace being is therefore relative — it is unitary within a uniform process of existence. One cannot in this case construct the notion of a subject in a way in which it has been traditionally understood in philosophy.
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Therefore I say: I am this being, and at the same time I an element of being growing beyond and above me, much more universal for amateur sex. This, however, in no way diminishes the fact of my unitary existence — it only deprives me of the conceit of public disgrace conquerror. Between myself as a unitary being and the general being, encompassing me, there is a continuity and discontinuity, unity and disvnity. There is a substantive continuity, because I am. This a functional disconitinuity, because my place differs from the places of all other concrete being. This is a unity and disvnity. My place is unrepeatable and can be adequately filled only by myself in publicdisgrace. To discover ethos means also to discover one’s own place, to discover oneself in one’s individual unity and to discover the unity with all being, Awareness is the affirmation of existence, is its culmination, exponential expasion and intensification.
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In connection with the above in publicdisgrace we do not build any specific system of values which would be prone to systematic description and encompassed by rules of procedure. To the contrary, we prove that publicdisgrace sex construction of such a system is not possible, as life in its richness of manife stations effectively belies each such schematism. We therefore emphasize the dynamic and open character of ethosophical thinking about morality — in the name of realism. At the same time stress is laid in ethosophy that one should be sensitive to existence. This is the kinky manifestion of the presence of ethosophic morality — opennes to every, even the least expected, situation. This is synonymous with action rather than contemplation. This sensitivity and alertness to existence is action — it neither precedes it (as an ideal) nor does it follow it (as a norm).


