 For Ortega, the “specially qualified”, “select man”, must separate himself from the common values of everyone by placing greater demands on himself and by drawing upon the uniqueness of his radical reality. As we saw, to realize one’s possibilities as a unique individual, one must occasionally withdraw from the social reality of others to the radical reality of his “I”. According to Ortega, in such circumstances, the individual has to ignore momentarily the objective values of the social world and create the increasingly subjective values derived from the uniqueness of his being. This subjective withdrawal into the “solitude” of one’s radical reality provides the necessary retreat of the select minorities whenever confronted with the constraints of the masses, a process which resembles Nietzsche’s concept of the übermensch. For Nietzsche, the übermensch (over man) must liberate himself from the ressentiment of “slave morality” by setting his own standards and by creating his own values (Nietzsche 1887 [1969: 36–43]). We previously observed that in order to attempt to develop individual consciousness and realize the vital possibilities of his being, Ortega thinks the individual has to become absorbed within the circumstances of the social world and interact actively with other individuals in the world. However, the development of individual consciousness and the realization of one’s vital possibilities also entail an occasional withdrawal from social reality into the solitude of one’s self (without remaining “hermetically enclosed” and locked in the ego), with the purpose of possessing both the unique individuality of the “I” (against the constraints of society) and the positive process of reciprocal human interaction. Although Ortega opined that “there is no creation without withdrawal into one’s self”, he also maintained that the “I” has to confront others actively and collide in the strife he designates as “social relations”. The dynamics of “de-solitudinizing” through actions and creations of the individual in the social world, then, project the realm of possibilities not only from the “I” to the other and from the other to the I, but also from our social world (in the here-and-now) to their social world (in the future)—in short, from one generation to the next. The individual, for Ortega, must withdraw from the social world not solely to realize the vital possibilities of his own being, but also to attempt to create and actualize the vital possibilities of the social world through which the circumstances of his very being (and the being of the others) are defined. In this context, the individual, by engaging actively in the social reality surrounding his circumstances, contributes substantively to the making of the essence of society and history as well as the essence of his own being (Obras, V: 79–80). The spatial-temporality of man and his circumstances—by way of his life, society, consciousness of time and history—will take us into Ortega’s concept of the “generation” and its role in his philosophy of history.