We should bear the intelligence and taste of the architect or the gardener in how we shape the becoming of our self. Too much precision ("stringency") is simply misplaced, a formalism inappropriate to the kind of matter we have to deal with (and to be).

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.

Nietzsche is absolutely correct, even more correct today than when he wrote it in Thus Spake Zarathustra: I looked all about me for human beings but all I saw were fragments, deformed creatures with too much eye or too much ear. This is what the modern culture of specialized intellect-the kind of one-sidedness that banausic utilitarianism alone can value-works so hard to produce.

"The people" is that massive portion of a society that lives by its pathetic subjection to sheer immediacy or self-obviousness, and that therefore uncritically seizes upon the most simplistic and abstract ways of filling its vacuous self-consciousness. Not philosophy but dogma and rhetoric, not rationality but indoctrination and conditioning, provide the cultural junkfood by which the Many perfunctorily slake their thirst and hunger.

If you like capitalism, you will positively love depressions, because they are one and the same, like manic-depressives and their cycles, like spouse-abusers and their storms of violence.

Soul one might say is more imperfectly infinite than spirit, because soul tends to abolish the ego-consciousness that it absorbs or overwhelms, reducing its particularizing structure to pure sublime feeling (immediacy); but spirit is more successfully infinite than soul, even though also more difficult and abstruse, because it digests the functions of consciousness into itself and thus preserves and deploys the senses and intelligence of conscious ego to higher ends.

This same formula by which Buddhists so anti-rationalistically and anti-banausically describe the "relation" between soul and body also applies to the relation between lover and lover, parent and child, member and community.