 Socratic philosophy, with its turn to abstract distance and definition, confirms this for him. Socrates, says Rosenstock-Huessy, is the spectator who gives advice to the ‘athletes’ in the intermission (Rosenstock-Huessy, 2009, 1: 107). Rosenstock-Huessy argues that philosophy commences a spatially preoccupied way of thinking, which requires that living processes be stabilized. The collective affirmations and directions of social appeals and socially agreed upon names become essences or substantiations processed by the philosophical mind, which finds itself magically outside of the reality it processes. Philosophical reality becomes populated with metaphysical entities such as the individual, subject, and object, appearance and reality etc. In this mentally sequestered space the mind is only beholden to its own elements and powers. Thus logic can become king in a philosophical world; while we on the earth remain caught up in the forces that accompany the seismic events which shake us into new realities. The Hegemony of Spaces claims that this philosophical preoccupation culminates in the mechanistic dissolution of the world into space (exemplified by Descartes’ The World): thus too the lived times which we register in the calendar, in holidays, in days of remembrance and prayer etc. are simply dissolved into the mechanics of a spatially derived time or sequential chronology. The response to this process of mechanization is exemplified by Nietzsche’s equally one-sided response to reality—the aestheticization of life and exaggerated emphasis upon the will.