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"Morality of outlook is inseparably connected with generality of outlook. The antithesis between the general good and the individual interest can be abolished only when the individual is such that its interest is the general good . . ,." _(PRe:_ _(_PR{_}c: 15 \[23 f.\]). _\\

Obviously, to be obscured, or to be submerged, is not exactly the same as to be forgotten. But it is scarcely less obvious that Whitehead's account definitely converges with Heidegger's. Precisely insofar as philosophy is successful, it discloses at the secondary level of critical reflection and proper theory what is always already disclosed at the primary level of selfunderstandingself-understanding and life-praxis -- in Whitehead's terms, by reason of an individual's "sheer actuality" -- namely, "the \[external\] totality of things" from which the selective character of the individual originates and which it embodies.

But, then, religion, also, in its way, functions, or should function, to effect just such disclosure at the primary level. How? By connecting "the rational generality of philosophy with the emotions and purposes springing out of existenceinexistence in a particular society, in a particular epoch, and conditioned by particular antecedents." Thus religion involves that "conversion of the intellectual insight into an emotional force" that "corrects the sensitive experience in the direction of morality." In this sense, "\[r\]eligion is the translation of general ideas into particular thoughts, particular emotions, and particular purposes," and "is directed to the end of stretching individual interest beyond its self-defeating particularity" (15 \[23\]).