Indisputably we live in a shaped reality, an artificialism. Most people who grasp this are thinking only at a consumer-level, of the "things" they like and need and feel impelled to acquire. But our societal and political arrangements are just as much manipulations of game-pieces and rules as is any Atari or Sega product. The subliminal psychology that drives people to become addicted to games, not to be able to see over the edges of their labyrinths, is transferable to any field whatsoever.

People compose the schedules they do out of the priorities they have; and someone who says otherwise is deceiving himself about what he really values. The same thing applies to money that applies to time. I make a practice of watching what people do, never what they say. Whatever is important, to anyone sane, he will make a place for it; people live out their values. Values are different in this respect from "ideals," which are typically vain and effete and thus exist mostly for the sake of promoting self-delusions.

Modern value-neutral society (Gesellschaft rather than Gemeinschaft) is systematized predation tempered not by conscience or values but rather merely by a system of law, which is no less corrupt with private interests and its own forms of predation. In modernity sophism is the order of the day, and this obliges its most adept practitioners to learn how to develop the art of appearing to be other than one actually is.

American democracy is a chess-game in which pawns imagine themselves to be free individuals with wills of their own: that delusion is one of the rules of the game, without which the game could not continue. I doubt anyone, no matter how sharp and sharp-tongued, could succeed in getting across to high school students how vital an acute mind is for just keeping a grip on one's life and earnings in our mendacious politics and economics. No wonder our school system is devoutly dedicated to demoralizing and blunting such minds.

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").

Misfortune occurs or can occur to anyone, of any sort of character. The eudaimonic has more resources to avoid it (being in autonomous control of his appetites and assumptions) and more resources to deal with it if it occurs (being better able to put it in perspective and maintain his own evenness of self-mastery). Tragedy as a dramatic form is meant to foster the ethos of sophrosyne or moderation, "nothing to excess"; it nurtures a sense of distance from the dominant illusions and delusions that may infect even aristoi.

Thinking is the subtlest form of self-polemics, the art of a certain finesse in psychological self-vivisection and self-crucifixion (Hegel of course called the path of self-disillusion the via dolorosa or "highway of despair," in Baillie's fine and florid rendering, like Jesus' route to Golgotha).