Take a good long look at human beings in their actual practices and motives; bring the utmost psychological and bio-economic factors to bear on making sense of their illusions and delusions. What then would the truth have to be, such that such human beings are FIT TO KNOW IT at all, even provisionally or tentatively?

Ultimately, love is only possible for humans insofar as they can achieve some comprehension of their place and their duties and their values and their significance within the whole of life, of society, of spirituality, of history, of nature. In all merely partial or fragmentary perspectives, there necessarily remain undigested irrational factors, surds that one is merely tolerating and not truly respecting as essential and integral to the whole of what we are.

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.

Between what human beings so naively and stupidly fear and what they most profoundly ought to fear-i.e. what they so pathogenically and addictively do to their own selves-there is a horrendous gulf and disparity.

"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).

Kafka's writings often display an insidious power to describe a wholly secular and "factical" world in which the eerie or "unheimlich" elements gang up behind or beneath the ego's awareness and immerse it in a waking dream of something Other, an alien world-order similar to ancient irrationalist cultures (in transition from primitivism to civilized mythos-culture).

Philosophy exists in profoundest opposition to rhetoric, which is speaking for the sake of producing or controlling some effect in others' perceptions. Philosophy is about the caustic or cauterizing effect of the truth, not the currying of sensibilities.