Not long after that, I decided to try it with a strawberry, by myself. That was during the summer in Los Angeles. Although we lived close to the coast in , it was anything but cool. I performed the same procedure that we did with the tomatoes, but left out the glass of water aspect. I picked two identical strawberries, held the experimental strawberry between my fingertips, and projected energy into it while at Level. I then placed them on the plastic container that held our pure water. The next day when I returned home from work, the control strawberry had turned into a puddle, while the experimental strawberry looked as it did the day before. I threw out the puddled strawberry and planned to see how long the experimental strawberry would last, and how it would decay. The next day when I got home, the strawberry was missing and I thought that my roommate must have thrown it out or eaten it. We were both beginning our careers and working long hours, and were often like ships passing in the night. I did not ask my roommate about the strawberry and forgot about it. A week later, that water container was empty and I picked it up to replace it, and behind it sat my experimental strawberry. My roommate apparently bumped it off the water container, and it sat there for a week. When I discovered the strawberry, it had been eight days since I began the experiment, and that strawberry still looked pretty good. There was no mold on it, and it was slowly shriveling like the tomato did.
Inaddition, after years of being out of fashion in France, existentialmotifs have once again become prominent in the work of leadingthinkers. Foucault's embrace of a certain concept of freedom, and hisexploration of the “care of the self,” recall debates withinexistentialism, as does Derrida's recent work on religion without Godand his reflections on the concepts of death, choice, andresponsibility. In very different ways, the books by Cooper (1999) andAlan Schrift (1995) suggest that a re-appraisal of the legacy ofexistentialism is an important agenda item of contemporaryphilosophy. Reynolds (2006), for instance, concludes his introductionto existentialism with a consideration of how post-structuralists suchas Derrida, Deleuze, and Foucault extend certain reflections found inSartre, Camus, and Heidegger, while Reynolds (2004) does the same, inmore detail for Derrida and Merleau-Ponty. If existentialism's verynotoriety as a cultural movement may have impeded its seriousphilosophical reception, then, it may be that what we have most tolearn from existentialism still lies before us.
A Short Description of Myself - Orange Road