The wonderful stranger may typify anyone going everywhere, who believes he has reached civilization and remains fully aware of his status. Then, to justify his civilizing nature, he strives against creating fear around him. He tries instead to generate a feeling of trust in others by the tone of his voice, his body posture, his gestures and his deeds. He believes in values. His primary values happen to be biological (see chapter 7); for, they constitute the building materials, the foundation of his being at which others have a glimpse of, at first sight, and which shares space and time with all existing beings on the planet. He can’t understand his existence without the intricacies of his biochemical and physiological processes Then, realizing the great importance of his body, he genuinely takes it of his temple. He also believes that any sensible, reasonable person must think like him. As his temple, he knows that without proper treatment of his body, evil, coming in all kinds of deceiving forms, will invade it and destroy it. The wonderful stranger combines the Aristotelian idea of God, the idea of the first creative gesture of existence and movement, with Sartre’s suggestion according to which we turn suddenly conscious of being on the boat of life, drifting towards an unknown destination. The first idea suggest some kind of impetus, some kind of moving force pushing the elements of reality forward or backward, in all directions. They will take all kinds of shapes, depending on their chemical structures. Of course, the Aristotelian idea offers no guarantee of happiness, glory and wealth. We would say that such idea seems amoral. The idea of being a lost traveler implies the notions of self-determination, autonomy, a personal endeavor to have a better and more pleasant journey throughout the process of life. We can go one step further. The wonderful stranger also remembers the profound advice given by the female philosopher, namely Simone De Beauvoir, according to which, occasionally, he must take a stand that admits no middle course, no alternative stand, and no equivocation. Indeed, either you are for an atmosphere of evil or against it. Either you want everybody to at least satisfy his or her primary needs or disprove such idea. Either you are for hatred, violence, crime, prejudice or against them. Either you loathe injustice of any kinds or you accept it or welcome them. Either we do our best to prevent bloody wars or we encourage internal or international conflicts. Without beating about the bush, we must make a choice between these contradicting suggestions and establish finally the type of person we embody. Then, doctrinally speaking, the wonderful stranger may hardly go wrong. He genuinely believes that all men, women, children, are his brothers, sisters and children (depending on the cases and circumstances). Evidently, they must have some characteristics and qualities that make them resemble him and deserve his brotherly and paternal love and concern. He doesn’t need anyone’s advice to recognize that his love of other and his concern for them express his duty to give a helping hand to people in distress; and it should be theirs to reciprocate and keep this fellowship going. He believes that he has enough of everything to give a helping hand to the needy; for, a dollar in his pocket may mean nothing for many, but it means a fortune for the homeless who looks for his next meal through the garbage cans. One doesn’t have to wait until he becomes famous, extremely wealthy to start being a solace to others. Fame, as well as wealth, may never come around in someone’s lifetime. Actually, many, when they reach the mountain top, suffer a great deal of forgetfulness. As the time goes by, the wonderful stranger develops some kind of sixth sense to decipher the inexpressible in others and their needs, and to act accordingly. As he said to his protégée (a waitress), “Miss, my advice would be that you must always practice the good for its sake. By the end of the day, you will feel great joy to have fulfilled your duty as a human being”.