The life of a man occupies some length in the world conceived as a spatial extension.
Some men occupy more, other less, according to the degree their lives move on the things that composed the world as a spatial extension.
The movement is usually achieved in a transitional way, which means by move the things to one place to another, and also by multiplying the things, so that they can express the progress of the world in acquiring much extension.
It is literally a great life that that belongs to an individual who uses his powers to build things, to destroy things and leave their remains in many places. For instance, the hunter who spreads out the small aggregate of life possessed by his prey on a greater surface: on the fire, in the dishes, in the stomachs, in human beings. The expansion of life itself is due to a succession of extinctions.
For external observers, this kind of great life is confirmed as such by the possibility it provides to be told further. It shows its magnitude through the length of the story inspired or by the number of accounts it can furnish to others. And the linguistic extension of life is the primary means by which it can grow.
In spite of the common practice of speaking about others’ lives, the magnitude of a life stops growing, because it cannot be multiplied till to the point to occupy the life of another person. Nobody could assume entirely the life of other, not even in the shallow mode of speaking about it. And it is not a judgment inferred from experience, is the simple recognition of the individuality of human beings, which is manifested by the simple fact of being physically distinct beings.
The speeches about others are often interrupted for allowing the speakers to populate the world through their own facts of life.
When the speakers interrupt the work of extending the discussed person’s life, such person will discover the counterpart of her life conceived as a spatial extension in the world. Man is put to face what we may call the void of his life.
There is not the void in its existential fierce meaning. It is just the lack of any movement and therefore of any possibility of speaking about a life as one that occupied a place in the extensional world. The experience of the void is felt as the indifference of acting in a way or another. The mute attitude of others regarding one’s life often precludes him any belief that his life can really be extended. Without an echo in the stories or speeches, the life is confined to spread among heavy things, so difficult to be moved on, that it seems that life does not make any movement at all.
One possibility to overwhelm the heaviness of things is to extend the life beyond things. For instance, music is hanged over the extensional world and continually fills the life of its producer or of their hearers. In such cases, others’ power to extend lives becomes a detracting force that reminds to the pursuers of an upper extension that they have also to endure the void as being discussed by others and then abandoned for other topics (topoi).