 Marcel—contra Kant—does not shy away from declaring that the participation in a relationship “with” someone has a significant affective element. It is not knowledge of the other that initially binds us to another person—though we may indeed grow to know something of the other—but “fraternity,” the sense that the other is beset by joys and sorrows common to the human  family.[10]  It is that which allows us, upon seeing the misfortune of another, to say, “There, but for the grace of God, go I.” To go to someone’s side or to assist another out of a sense of “duty” is precisely not to be present to her.  [11]  The person who is disponible does not demure from saying that she truly does desire the best for the other person and that she truly desires to share something of herself with the other (Marcel 1964, p. 154). In fact, because disponibilité is only a philosophical way of describing what we mean by love and trust, disponibilité is inconceivable without this affective element.