  Next, Yorck also claims that “time originates in feeling” (ST, p. 135). But as feeling is non-projective, it follows that, originally, “temporality” is not “objective”[13]  (ST, 146). Yorck distinguishes between the feeling of transitoriness, i.e., that everything passes away [Vergänglichkeitsgefühl] (ST, p. 33), and the feeling or awareness of one's own mortality [Sterblichkeitsgefühl][14]  (ST, p. 90). Acquiescence into one's own mortality constitutes the opposite pole to self-affirmation, “self-renunciation” [Selbsthingabe] (ST, p. 14), which is thus distinct from and even antithetical to the ethical impetus in philosophy and science. Yorck argues that the inversion of volitional and cognitive projection in feeling and its concentration in pure, passive interiority amounts to a “religious comportment” and the feeling of dependency (ST, 121). To the extent that the religious concentration of life in interiority is inversely related to projective representation, Yorck understands religious life in terms of its “freedom from the world” or Weltfreiheit (ST, p. 81 &amp; 112). Psychologically, freedom from the world is the precondition for the consciousness of a world-transcendent God, or the consciousness of transcendence (ST, p. 105). Yorck only hints at the projection sui generis involved in transcendence. But it is a projection that has no cognitive or volitional content, such that God is intended without becoming “an object,” and willing becomes a “non-willing,” albeit without loss of energy (ST, 104).