Absolutely anything is Necessary is a part of this dream, just as non-Knowledge is the Absolute Truth of Knowledge, which we will never find out itself because non-Knowledge cannot be known, just the same way as the Necessary has a truth as his opposite. No! I shout it loud and clear. All these monstrous tragedies through which mankind went through throughout its historical evolution are not necessary. They happened because of ignorance, stupidity, meanness, contempt, desire for power and any other causes due only to the fact that Man lost somewhere throughout millennia his Sacred Self.
By opposing the human in the man and thus activating the inhuman does nothing else than dehumanize that man by further alienating him from his self and along with it, as man is a social individual, to create a society increasingly absurd, selfish and unfair to the human being that will be exiled to the ideological suburbs of such a society, suburbs that will give evidence of a radicalization of the feelings that are contrary to the man's sacred self, and the centre will represent an elitist society that will lead to a equally great self alienation of the human beings that form it, but based on the idea that they are some kind of gods, forgetting that Gods are those who indirectly entailed the original Sin, that man has donated his Sacred Self to the gods that were responsive to the elite of that society when the unfavourable turn in the Destiny of mankind, that of losing man's control over the sacred self and eventually donate it to the gods in exchange of help. Man donated his sacred self to the social elite of that such unfavourable time for mankind when the original sin was born. This is why, for me, Nietzsche is an up-side down philosopher having through the great merit of advocating that the human being does not really have a will.
As Schiller understood in his Letters On the Aesthetic Education of Man, man is a creature in whom the "accidents" are truly essential; it is essentially wrong to make an abstract and absolute divorce of essence and accidents in the case of human beings. The business of man, as Hegel phrased it, is to live as a "concrete universal," a living concept who is constantly taking up the particles of life into his organismic wholeness, giving an encompassing meaning to the crazed details of our Babel of objectivity. That we participate in the power or action or genius of the infinite is demonstrated by our constant mediation between phenomena and principles, particulars and universal laws, finite and infinite. We transfigure all that is inert and opaque with the radiance of an ever-living sense of essentiality, of a "concentricity" that is and is-not our own selves.
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