The essential thoughts are expressed as linguistic metaphors, unfortunately. A metaphor will never exist and get some content if it is not something reel that it is trying to tell us. What it tries to portray is often somewhat abstract, a core we cannot reach. Man is bad at explaining the abstract thoughts with meaning, so we have to resort to pictures. The more abstract a thought is, the more subtle is the language of metaphors. No one has used pictures better than Plato, but no one else has strived to free himself from this use.

Plato understand the end of history as a unity, when everthing in the world turns into harmony. This is the harmony of truth, good and beauty. For the moment this is not the situation. Truth is diconnected from beauty, truth is not entirely good, and beauty is far from good.

By comprehension the human can develop capacity to ruin the order of the world. The chain of being may be chopped into pieces. A common language built the tower of Babel, but the confounds of their speeches mad it impossible to finish it.

Even though we live in a secular society after years of enlightenment and skepticism, we do not have to loosen the grip of our metaphysical sensations. Trust, natality, love and equilibrium is part of the metaphysical knowledge that comes from inside.

Muhammad said, “Don’t theorize about essence!” All speculations are just more layers of covering. Human beings love coverings!

They think the designs on the curtains are what’s being concealed.

Observe the wonders as they occur around you. Don’t claim them. Feel the artistry moving through, and be silent.

From BODY INTELLIGENCE (Rumi, 1995 p. 151)

There are three sources of knowing. Your own inner life, other people’s inner life or the external life. All significant knowledge comes from inside. I can sense how my emotions, action and thoughts creates knowledge. Knowledge that might already have become expressed in history. I may have read it in the past, but I did not really know it before it came from me inside. If humanistic science is to be fruitful, it must be grounded in these sources.

The essence of risk is to let go, to be in wilderness. Loosing the grip. In german language a word is ein Begriff and to understand is zu begreifen. To have words is to be in controll. This is why word gives human an illution of controll.
To loosing the (be)grip is to risk losing something, but it is also to limit yourself. To risk is to open up to the surroundings, and at the same time to limit oneself.

Natality and entropy are the two forces of Fortuna. Entropy turns everything into dust and ashes. Natality is the birth of Phoenix coming out of the ashes. Both forces contains their own antagonist. To much natality will end as entropy. To much entropy will bring natality into life again. This is an ontology thinkers as Plato, Machiavelli, Hegel, Marx, Heidegger and Arendt agreed upon. This could end as a dangerous thought, but it may also be life giving.

To dwell on beauty
a late summer beer
sense the soft skin of perfume
tangling in the air

Tasting the light of leather
brings resonance in my mind
a sweet sensation of sugar
a feeling to never be found

That’s the beauty of living
that’s begging the feeling to stay
you gave me your lovely smile
a cosmic spark at the dusk of day

Cultural essentialism may be dangerous if it is not governed by a positive moral standard.

To quote Bourdieu: A substantial way of thinking is the mindset of common sense and racism: It treats activities or preferences typical of particular individuals or groups of a particular society at a particular time as substantial traits, enumerated once and for all in a kind of biological or (and it is not at all any better) cultural essence. (Bourdieu, 2002 p.5)

This cultural essence has little to do with common sense. Hannah Arendt would say it is a lack of common sense that removes the ethical sensation of being and constructs types of cultural essentialism.

At the same time Bourdieu opens the door for some other kind of existential essentialisme:

In fact, the basic idea is that in order to exist in a room, to be a point, an individual in a room, one must separate, be different – or according to the formula Émile Benveniste used in the language: “to be separate and to have meaning is the same thing ”(Bourdieu, 2002 p.11)