The problems of human subjectivity replicate themselves at many different scales, like the overtones and undertones in a stringed instrument striking ghost-intervals up and down into infinity. This is not Hegel's ingenuity, it is his responsiveness to the organic structure in us that echoes itself throughout the whole architecture.

It is the cruelest of all ironies that moderns imagine themselves to be (abstractly understood) "individuals," because in actuality moderns are "types," abstracted and self-abstractive victims of a process of stereotyping that afflicts even would-be rebels and anarchists.

Most humans know their own "reason" only in the sense that Hume defined it, as "a slave to the passions"-and by "passions" he meant not moral passions or the passions of transcendent genius, but only low appetites or base desires, which society and economy ultimately shape and spur on in us.

The will and self are ultimately dynamic, they are their actions. This energy can be trained and directed, tuned like an orchestra. It is not a matter of a "rational interior" that poses a problem for a decorator, rather a feng-shui intelligence is called for that orients the "house" to the flow of life that takes place in it (I rather suspect this is turned on its head in most cases of feng-shui, i.e. Americans capitulate once again to "experts").

Always, a form of self-equilibration, a soul or psyche, is trying to assert itself, to continue the melody of its self-realized life.

The anorexic is the fuse nakedly exposed to the direct power of modern media, a psyche whose wiring has no insulation. The anorexic is an analog to the ideologue, who is likewise devoid of common sense, independent ego, culture, intuitive intelligence, etc.: all the ideologue has to orient himself by is the formalist or abstractivist directives inlaid in modern mass-culture. Both are forms of the True Believer, minds in whom factors of self-active life are reduced to negligibility and pathos reigns.

(The terms douloi, banausoi and aristoi) are in a way more precise, but what is more vital and valuable, they are more comprehensive: they project a concept of psychic order that embraces entire fields that we have no other way of seeing all together as the working of a single principle. If we think of the human domain as the collaboration and the conflict of these three diverse character-types, we can understand the weave and the stress and polemics of their very different basal teleologies or ultimate governing purposes of life.