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.
Not the least of the problems in clarifying one's consciousness is developing the stoic determination to criticize one's own softness or sentimentality toward oneself. Ego, self-solicitous about its own tenderness, is the ultimate policeman over its own false consciousness, dementedly uprooting every healthy seedling of insight into the truth. As Kierkegaard remarked, most people are subjective toward themselves and objective toward all others, but the real trick and task of life is to learn to be just the very opposite.
Human cultures are all experiments in trying to find a form that will fit the matter of our immediacy; but it is absolutely not the case that all such experiments are of equal merit or value. Some cultures - and modernity is patently one - have managed to transmute consciousness into the "disease" that Nietzsche called it, the self-affliction of a self-centeredness that has purged itself of all vestiges of wisdom and value.
There is a form of poetic and esthetic and moral genius necessary to make philosophical issues truly incandesce for students, and even though I indeed had some world-class professors myself when I went through the curriculum, I rarely saw such gnosic or concretist/poetic passion among them. I am not speaking of broad histrionics or melodramatic delivery, but rather a moral investment of concern, of loving delight and pathos in exposing one's consciousness to the full horrific and magnificent implications of the materials.
"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.
Some form of gnosis or immediacy is attached to all thinking as its root-form or primitive origination; every act of thinking has this passive derivation, this coming-into-being of thinking not out of nothing (as it likes to imagine) but out of some unthinkable something. But the most self-abstractivist or self-reductivist kind of thinking cannot tolerate even the notion (much less the traumatic experience or confrontation) of an incurable pathos, a weakness or blind-spot, within consciousness. The very idea is an insult to the autonomy or self-determinability of ego/will/reason.
As always, the illusion of self-transcendence is far more facile and available than self-transcendence itself: in the vast majority of cases what human consciousness opens up to is merely a more encompassing form of finitude (another captivating illusion or delusion).
The ideological are individuals ultimately swamped by the complexities of modern life and political and economic relations; they have deliberately attached themselves to some caricatural maven like Falwell or Limbaugh who speaks to their manipulable pathos. The gulf between such individuals' education or intellectual competence or information and the actual issues of our times is simply too great. They were bred to be culture-media for false consciousness, junkies who crawl on their bellies across broken glass for another hit of "clarifying wisdom" from some ideological Pope.
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