The dance around the golden calf of identity is the last and greatest orgy of counterenlightenment. Identity is the magic word of a partially hidden,… - Peter Sloterdijk

Philosophy … lost its prestige to the extent that it lost its evident advantage in cleverness to "normal life." In the transition from archaic teachings of wisdom to philosophy based on argument, it itself was engulfed in the twilight of alienation from life. It had to accept that the independent cleverness theories of pragmatics, economics, strategy, and politics proved themselves to be its better, until, with its logical niceties, it became infantile and academic, and stood there as the Utopian idiot with its reminiscences about great ideals. Today philosophy is surrounded on all sides by maliciously clever empiricisms and realistic disciplines that "know better."

If the movements of reflection in classical philosophy could be depicted in the structure of Homer's Odysseus, in which a wandering hero returns home via a thousand false paths across the whole world, in order there to be recognized by his woman, that is, by his "soul," then the reflections of modern thinking in no way still find their way back "home." They either move on the spot in essenceless flurries, drained of experience, or they drift on, like the eternal Jew or the Flying Dutchman, without hope of arriving, through the perpetually alien. … For the modern subject, a "vagabond in existence," there is no longer any return home.

The one version of the bourgeois comprises the artisan, the trader, the official, the financier, and the entrepreneur, all of whom, in their own way, can claim to know what labor is. Juxtaposed to them from the beginning, stands a type of bourgeois who does research, writes poetry, composes and makes music, and philosophizes and who believes that these activities develop a world that is self-sufficient. It is obvious that these two fractions of the bourgeois ego get on only superficially and come together only in the hollow connection of property and cultivation. They create the century-long tension between the good and the evil bourgeois, the idealist and the exploiter, the visionary and the pragmatist, the ideally liberated bourgeois and the laboring bourgeois. This tension remains as inexhaustible as that between the world of work and “freedom” in general.