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See what happens when you let the peasants have emojis? They become entitled and murmur such superstitious nonsense about "human rights", whatever the hell that is

There is a way to pray, in which ”this” world is not transcended, in which, instead, one attempts to incorporate the divine as a functioning component of the work­a­day machinery of purposes. Religion can be perverted into magic so that instead of self­dedication to God, it becomes the attempt to gain power over the divine and make it subservient to one’s own will; prayer can become a technique for continuing to live life ”under the canopy.” And further: love can be narrowed so that the powers of self-giving become subservient to the goals of the confined ego, goals which arise from an anxious selfdefense against the disturbances of the larger, deeper, world, which only the truly loving person can enter. There are pseudo­forms of art, a false poetry, which, instead of breaking through the roof over the work­a­day world, resigns itself, so to speak, to painting decorations on the interior surface of the dome, and puts itself more or less obviously to the service of the working world as private or public ”fashion poetry”; such ”poetry” never seems to transcend, not even once (and it is clear, that genuine philosophizing has more in common with the exact, special sciences than with such pseudo­poetry!).

Finally, there is a pseudo­philosophy, whose essential character is precisely that it does not transcend the working world. In a dialogue of Plato, Socrates asks the sophist Protagoras just what he teaches the youth who flock to see him? And the answer is, ”I teach them good planning, both in their own affairs, such as how one should best manage his own household, and in public affairs, how one can best speak and act in the city-state.” That is the classic program of ”Philosophy as Professional Training” a seeming philosophy only, with no transcendence.

But even worse still, of course, is that all these pseudo­forms work together, not only in failing to transcend the world, but in more and more surely succeeding in closing off the world ”under the canopy”: they seal off humanity all the more within the world of work. All these deceptive forms, and especially such seeming-philosophy, are something much worse, something much more hopeless, than the naive self-closing of the worldly man against what is not of daily-life. Someone who is merely naively confined to the work­a­day may one day nevertheless be touched by the disturbing power that lies hidden in a true philosophical question, or in some poem; but a sophist, a pseudo­philosopher, will never be ”disturbed.”