The way in which the domain of Reason linguistically expresses itself meanders dialectically toward its own predetermined conclusions via the steppingstones of logical predicate, each predicate which, in order for it to supply the necessary stability to hold the weight of any one thought, must be non-contradictory and at least plausible to the empirical faculties that undergird the sensual capacities of man. Reason “reasons” teleologically and therefore demands that a certain cohesive, straight-forward narrative be supplied to the development of its various lines of thought. Any illogical leap (as in “leap of faith”) or vacillation in the usual cause-and-effect logic of time will be met with incredulity which will force Reason to either reject the idea as non-sensical or else compel it to autonomically reorganize the timeline of the narrative so as to fill in the ground that was overstepped when the leap was made.
Faith, on the other hand, does not operate teleologically and thus cares little about logic and, in fact, resists and repels any attempt at logical reductionism. Any “narrative” told from the perspective of Faith or which might originate out of its domain, when actually read with the level of scrutiny that Reason in every case demands, will, at best, appear fantastic to man and, at worst, be deemed a completely unreliable and untrustworthy product of actual knowledge, or piece of history, or artifact of truth, never mind whatever “poetic” or “allegorical” quality that such a narrative might hold.
Because Reason is, in and of itself, “a dualism” insofar as its emergence as an actualized and actualizable domain broke man away from the collective unconscious unity that had defined his “existence” from “time immemorial”, and inasmuch as everything Reason creates or “discovers” will be in accordance with its dialectical nature, Reason cannot keep itself from also splitting the “whole of reality” “in two”, which is to say, in two dependent though antithetical halves which, in order for anything to proceed to the concluding synthesis that Reason in every case demands so that it – and by extension, man – might “rationally” and “teleologically” express itself (and himself) and thus justify the grounds of its value and existence. Dualism is thus the essence of Reason as well as the means by which it expresses itself and by it, life. As such, insofar as life persists and Reason actualizes itself in and through man, the more that Reason will continually split each synthetic whole and even reality itself in half, ad Infinitum, a truth which dooms Reason from ever arriving at a satisfying conclusion because to do so would nullify the apparent machinations of its existence in the first place, which it to create ex nihilo (or out of the “no thing” of Faith). This nullification, however, which is really an exhaustion with the endless movement of its actuality, cannot keep itself from arriving at Nihilism over a long enough span; Nihilism which, in this light, is simply man’s unavoidable exhaustion with life’s endless need to express itself for its own apparent sake, the meaning and purpose of that sake which is, of course, kept from the very process and medium which could express it and might ever apprehend it in the first place.
Devil walks into bar. Orders drink. Asks Philosopher sitting next to him: “And what do you do?”