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It is important that pastes and creames for skin treatment have suitable rheological properties and ability to establish a good contact with the tissues while retaining their tightness. Thixotropy is desired for providing fluidity when agitated and a suitably degree of stiffening thereafter. This requires low shear resistance in the coating phase and microstructural reorganization when leaving the paste to rest. Following the principle of using only mineral components for skin treatment, use of expandable hydrophilic clay minerals should be considered. They sorb cations and positively charged organic molecules and are impermeable to fluids and gas under low pressure, hence providing oxygen-free micro-environment. They can balance pH and are excellent agents for cleaning skin.
Schopenhauer’s stance on suicide focuses on the possibility of achieving freedom from suffering through the denial of the individual will-to-life. Ultimately, Schopenhauer argues that suicide fails to achieve this freedom, primarily because it is an act of will that confirms, rather than denies, the will-to-life. Suicide, he argues, is a kind of contradiction in that it involves the individual will’s willfully seeking to exterminate itself as a way of escaping the wretchedness of willing. While Schopenhauer explicitly states that one possesses the individual right to commit suicide in order to attempt to obtain freedom from suffering, and even admits that he can understand why one would attempt to do so, he denies that there is any possibility that this freedom may be actualized. To take one’s life indicates a lack of awareness (or an unwillingness to become aware) of the futility of the individual will and the experience of the wholeness and totality of will-in-itself. One has the freedom to destroy oneself, but one’s freedom to free oneself from suffering is an illusion. If one concurs with Schopenhauer that suicide should be understood as a futile escape from the freedom of suffering, one cannot deny the brilliant insights of his argument. His is, one the one hand, a brilliant articulation of the function of suicide—placing the act squarely within what one would intuit as its primary purpose (freedom from suffering). On the other hand, given Schopenhauer’s philosophical framework, it negates that possibility and precludes consideration of any others.