 However, Marcel develops another approach to the question of God, and many themes in his work are concerned in one way or another with this topic. He belongs to the line of thinkers, which includes Soren Kierkegaard and Martin Buber in philosophy, and Karl Barth and Paul Tillich in theology, who draw attention to the non-theoretical dimension of religious belief, and moral experience. His approach is phenomenological in character, involving a description of various human experiences and the attempt to reveal their underlying meaning and justification. Marcel’s position is that there is a set of profound human experiences (some of which we have described earlier) that reveal the presence of God (the ‘Absolute Thou’) in human life. These experiences are present in the lives of most human beings, even though a particular individual might not necessarily connect them with a religious worldview, or come to an affirmation of God based on them. The experiences mentioned above of fidelity, hope, presence and intersubjectivity, which all involve profound commitments that cannot be captured and analyzed in objective terms, but that are nonetheless real and can at least be partly described conceptually (in philosophy, but especially in literature, drama and art [Marcel, 1963]), are best explained if they are understood as being pledged to an absolute, transcendent reality. As noted, the experience of fidelity is one of his favorite examples. Fidelity involves a certain way of being with another person. The other person is not seen as a person with a certain set of desirable characteristics, or as identified with a function, or even as a rational, autonomous subject; rather he or she is experienced as a “thou,” a person with whom I identify and am one with on the path of life (Anderson, 1982, p. 31). Fidelity is an experience that the other will not fail me, and that I will not fail them, and so, as we have seen, it is deeper than constancy (in many relationships, fidelity is reduced to constancy). Marcel suggests that such experiences have religious significance, because the individual often appeals to an ultimate strength which from within enables him to make the pledge which he knows he could not make from himself alone (Pax, 1972, p. 60).