Once you think about it, it is obvious: all post-Enlightenment anti-religious secular misosophies deny the reality of essences, and gravity takes care of the rest; once something isn't what it is, it is anything we wish it to be: garbage in, tenure out.
The above thoughtlets occurred to me in reading a passage by Schuon, wherein he describes the contemporary
philosophical and artificial dehumanization of man, which proves, not that man is something other than he is, but simply that he is capable, precisely because he is man, of denying the human without however really being able to succeed in this aim. He can deny himself because he is a man, yet it is for the same reason that he fails finally in so doing (emphasis mine).
Think about that one: because man is man, he is able to deny that he is man. In other words, denial is part of the human package. And yet, denial cannot be an independent, free-floating principle. Rather, denial is always of a reality the person doesn't wish to acknowledge. One could even say that it not only has a perfect right to exist, but is a divine mercy, precisely. It is only when it exceeds its limits that it becomes pathological.
To back up a bit, denial isn't just one of our most fundamental psychological defense mechanisms, I would suggest that every other defense mechanism, from the primitive to the mature, partakes of it. Every patient I see is in denial of something; acknowledgement of that something would provoke psychic pain, which is why it is denied.
But again, defense mechanisms aren't pathological per se, any more than our immune system is. However, both physical and psychological defenses can go too far and end up attacking and weakening the host, thereby undermining their reason for being.
For example, across the street from us lives an elderly hoarderess who mindlessly putters around her yard all day, unloading worthless junk from her truck, washing it, adding it to the pile, rearranging the pile. All. Day. Long. Her solipsistic existence has been reduced to her mechanical and self-enclosed obsessions and compulsions. But she's just a vivid example of a more subtle process. Indeed, For where your treasure is, there your heart will be also.
What? No, that's not original to me. Heard it from some guy who claims to be the quintessential human. (In translation: where your obsessions are, there your compulsions will be.)
Now, the heart is the "location" of our vertical transnatural intellect. And our design is such that it should conform itself and be attached to its proper treasure. Or at least detached from the trivial and worthless. Schuon:
Detachment: first it should be noted that attachment is the very nature of man; and yet, he is asked to be detached; the criterion of the legitimacy of an attachment is that its object should be worthy of love, namely that it should transmit something of God, and, even more importantly, should not take us away from God...
Our hoarderess, for example, is deeply attached to countless objects which are subjectively imbued with with some sort of magical -- perhaps even "saving" -- value. It goes without saying that these treasures are not only worthless, but less than worthless because they plunge her into a "minus space" that distances her from the divine realty and (as an immediate consequence) from her own reason for being. But again, this is really just an iteration of Genesis 3.
You could say that at one end of our vertical bi-directionality is "ye shall be as gods," at the other, "seek ye first the kingdom of God." All the movement -- and drama -- takes place between these poles, i.e., O and Ø. Reality is at one end, illusion at the other.
Now, one can look at the latter in two ways: for appearances can be severed from reality, in which case they eventually reduce to absurdity. Or, appearances can be seen as a mode of reality, which is the Christian view, i.e., that the local things of this world are a visible expression of their invisible and nonlocal Creator.
If all this is true, then the so-called Fall is the ultimate cause of most of the trouble in this world. Or, if you want to take a logico-empirical approach, you could say that history is one long train of horror, sadism, and stupidity, which therefore requires a cause sufficient to explain the baleful effects -- a kind of ineradicable X-factor. X is a perpetual cause of the diverse effects that ceaselessly appear. So:
what good is it to eliminate effects if the cause remains and continues to produce similar effects over and over? And even more urgently: what is the use of eliminating the effects of evil to the detriment of the elimination of the cause itself?
What's the use? Well, for starters, it will get you elected, since vulgar politics generally comes down to an argument over how to remedy the effects without discussing the causes, or at any rate misidentifying the causes.
Speaking of which,
what is the use of eliminating [the effects] while replacing the cause by another for more pernicious one, namely the hatred of the Sovereign Good and passion for impermanent things? In a word: if one fights the calamities of this world outside the total truth and the ultimate good, incomparably greater calamities will be created, beginning, precisely, with the negation of this truth and the forfeiture of this good...
Botton line: our self-styled liberators liberate us from God -- the Absolute -- and thereby from our essential humanness, which is proportioned to truth, virtue, and beauty. Which only deprives us of our cosmic birthright, i.e., those vertical treasures alluded to above.
(All of the Schuon quotes are taken from different essays in Esoterism as Principle and as Way.)