Okay, thanks a lot. That brings my interest in different disciplines in the humanities and a critical understanding of those disciplines with the question of time. And the book really starts where I left off with the first book, which is really the history of life after Nietzsche and how German Jewish thinkers such as the book starts with Martin Buber in 1900 really take over that. And Martin Buber and his close friend Gustav Landauer, an anarchist communist who was killed in 1919 by the right wing, were really obsessed with Zarathustra, the figure of Zarathustra. Nietzsche is Zarathustra and trying to create kind of a Jewish parallel vocabulary of that, connecting, tying back the German interest, fascination with post Nietzschean notion of life so Nietzsche's stress on life with Jewish understanding of life in the early 20th century, after again, the failure of assimilation, emancipation and integration of Jews into German society. So in 1901 for example, Buber is Writing, Publishing a break, a watershed kind of article, a very clear article called The Jewish Renaissance, or renaissance in Judaism. And he's talking about the fact that one needs to understand now Jewish identity in a different light, which, for he means a new notion of life. And the concept he chooses for that is linking life. It's a Nietzschean concept. Nietzsche'sconcept called in in German. It's called Leibniz. So living experience, you can hear the life in the living experience, right? And the stress there is on the moment of the present, because you can only experience something fully if you are invested in the present, right? And that's, that's the stress he gives that, and then he builds on top of that, a philosophy, a theology and a philosophy and a politics of dialog, of dialog, ism, right? That's his system. And he, um, talks about that up until the really, until his death, he continues to develop that. So that's kind of the framework of the first chapter. Then I moved to the second chapter with the stress on Walter Benjamin, and the way Benjamin comes after on the footsteps of Martin Buber and together with his own friend, Gershom Scholem. So two of the most interesting figures in Jewish critical understanding of the 1920s 1930s and on and 1940s really follow up on that notion of Eleni so the living experience, and how one should really use that in order to understand time, the time of modernity in a non linear way. So here, the investment in the present becomes a critical investment in understanding modernity. And you right, and that means for them, also understanding history on you. So not just how we invest ourselves in a present moment and create a religious or theological form of experience, but also how we rethink the history within that now for them, the two of them, Martin Buber, idea about investment in the present is kind of ecstatic. They dislike that because it's not analytical. It's not critical enough. They, in fact, and I quote here, criticize Martin Buber as a man who lived in a permanent trance, yeah, because he wanted always to invest in that, you know, ongoing ecstasy of of the present. And Walter Benjamin develops out of that, the key concept of his philosophy, which is now time in one word. So here you see an alternative to the living experience in the present, but now time, which is a critical concept that tackles and criticizes what Benjamin is, is arguing, is identifying, is recognizing, in idealism in the 19th century as an empty, homogeneous time. He thinks that the way liberalism and and the liberal state build towards an end goal, which is always economic, one creates and here you can hear the overtone of a Marxist education. Here