Those who have chosen the path of least resistance in life, who cannot bear to bring themselves to make a stern value-judgment in criticism of their own most intimate feelings, achieve what they deserve: not self-understanding but radical self-superficialization, not a discovered but a self-ascribed identity that explains nothing, reveals nothing, means nothing, and ultimately accomplishes nothing culturally or intellectually.

Those who have chosen the path of least resistance in life, who cannot bear to bring themselves to make a stern value-judgment in criticism of their own most intimate feelings, achieve what they deserve: not self-understanding but radical self-superficialization, not a discovered but a self-ascribed identity that explains nothing, reveals nothing, means nothing, and ultimately accomplishes nothing culturally or intellectually.

"Playing" the resources of characterology for the sake of clarification and insight into the structures of actual existence is many times more daunting than playing a piano; it requires the thinking of chords of thoughts, not just isolated simplisms or abstracta; it demands the shaping or encompassing of morphological modes of intelligence that can comprehend gestalten, syndromes, historical and civilizational patterns in which it is not the particulars but their interactive significance (as an ensemble of actualities or principles) that is vital.

Sadly the very thing that strikes us as obvious always defeats our thinking about it in more penetrating ways: just as the Romans said that "the good is the enemy of the better," so too "the self-evident is the enemy of the very process of clarification or understanding," not to mention the enemy of the "transcendent or ultimate."

(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.

The approach of intellect or noesis will forever be an effete and limited sort of thing by contrast with the vigor and color of gnosis; but in academia there is virtually nothing but noetic minds to be found, and the very idea of gnosis is alien and untranslatable, not to mention discreditable.

"Cynicism," like "heresy" and "heterodoxy" and "atheism" and "agnosticism" and "paganism" and "heathenism," is above all else a way for organized orthodoxy's caste of official censors to encyst and segregate and thus neutralize all contrarian forms of seeing and thinking, all (necessarily implicitly) prohibited and repressed ways of exercising disruptive and iconoclastic intuition and intellection (for to analyze and explain these things too openly is to give them publicity and potential cogency when the point is to asphyxiate them).