When someone questions his life, the objects of his questions run away, being falsely represented by static images. Love, death, good, happiness are all immobile images that invades the thinking of life.
And all the great questions about human life endeavor to obtain answers regarding life in its inner movement. In spite of such purpose, any determination of life makes it an immobile object. For instance, a phrase as ‘X’s life’ is an attempt to stop the course of one’s life by transferring to it the supposed immobility of that person X.
Farther than the simple determinations, the question stops the mobility of life by its presuppositions. While any question has some presuppositions known by the questioner, it binds the ongoing reality of life with the static characteristic of the presupposition. The presupposition that there is something as love worthy to be present in one’s life forces the answerer to forsake his ongoing love.
Therefore, not without sense, Plato holds the idea that a question about moral life should be supported by a reality that precedes any actual, concrete life.
The need of questioning life is caused by the very mobility of life. Any move of life faces the always present determinations that stop it. However, such confrontation does not justify the adequacy of questions about life and their answers that take the form of receipts of living, since there is a problem concerning life as such and not its purposes.
The ideal treatment of questions about life should refrain from searching for a manner to prescribe ways of life. It is sufficient to philosophically expose those immobile images in their interconnection for revealing a structure that expresses a sort of movement to be followed in the concrete lives. The single result thus obtained would have an analogical nature: we could follow those purposes of life that make us wondering about them as like as their abstract correspondents are related each other.