The scholastics of the dark ages were succeeded by the enlightment of Descartes (1596 – 1650 BCE), this we are taught at the public schools in western society. But these public schools are secular but still rooted in the christian dogmas on which they were founded. The Renaissance of Man had created the ideal circumstances in which the Enlightment could take root, and it blossomed and grew into the full reach of the Age of Progress of 19th century Liberalism and the Heaven on Earth of Socialism. But these versions of the history of philosophy or the history of western thought, ignore the findings of Heidegger completely, they ignore the loss of presence to the world of man that the Greeks had possessed. Strangely enough, this presence has never gone lost in the mysticism of Orthodoxy, perhaps especially because of its strong ties with the Greek and Roman orthodoxies. But Nietzsche restored our intuitive understanding of the unity of the Apollonian and Dionysiac soul, and finally Heidegger merged the two pendants into the paradoxical harmony of the Greek ontology.

Fear not those who kill the body, speaks Jesus in Matthew to his disciples that are sent into the world to proclaim his word. What I tell you in the dark, speak in the daylight. Fear not. There is only strength in life, for those who fear death not. Only courage in the face of death, teaches us the honour and vigour of life. While Descartes introduced doubt to the dogma of belief, and Kant reconstructed the system of thought, both never questioned the foundation of their thought. So thus, I teach you to turn not away from your fear, but digest the bitter essence of life, which is death. Fear is the negation of courage on which death conquers life. We should introvert the absoluteness of god who is life, and take our seat on top of the gates of hell with the strength of the thinker who renounces god from his throne. That is our rebirth, our resurrection, our conquest of death. Fear not, so do I speak, and go into the light and speak, you too, what you hear in the dark.

Alas, life is short and we are present to our time that lasts not long. I used to fear not the shortness of time, but the end to it. It did not matter that in my absence time would not bear witness to my loss, I still feared this appropriation of being. It is easy to solve this fear by avoiding the very question of being. But we should not be lead like Descartes and Kant into the darkness and the comfort of falsity, but overcome and be a guide toward the lightness of being at the horizon of truth.