The world stage is set with all manner of differing kinds of factions and resentful individuals for unbounded conflict and strife/discord, and such may always remain the case, but in the nuclear age in which we live, such will only continue to decimate and eradicate the options that are afforded humanity at this hour from falling over the precipice of Nuclear Extinction.  It is the height of folly and of arrogance to assume that just because everyone inherently does not want such an outcome that such an outcome is inherently not going to happen without the agency of capable individuals.  This consideration, however high aiming it may be in its declination, is most often used by ignorant and self-righteous sycophants in order to prop up and advance their own agendas within a system that is void of genuine authentic genuflection amongst those who engage in the political sphere.  The prudence and self-discipline of men like Marcus Aurelius in contradicting such youthful games and foolish saber-rattling that happens daily on the Senate Floor and on the multitudes of nauseating internet forums is without question needed desperately at this hour, and to any cultured and reasonable individual, such an arena is often quite an argument in favor of the wisdom which Schopenhauer shares in the following quote:

“Society is in this respect like a fire-the wise man warming himself at a proper distance from it; not coming too close, like the fool, who, on getting scorched, runs away and shivers in solitude, loud in his complaint that the fire burns.”

― Arthur Schopenhauer, Works of Arthur Schopenhauer

 Those who permit themselves the opportunity to vacate societal arenas do themselves a great service by permitting their mind to settle and rest in the waters of their inner world, and those who presume that they are entitled to holding anyone who aspires to study and enjoy their inner world at bay as if they are a leper, or are guilty of the worst crime imaginable against humanity should reconsider how vengeful,envious, and jealous one must be to think that they are entitled to the adminsitration of another individual's life as if they are a soulless machine that is only fit for accomplishing the tasks that you yourself presume to think to be above all other tasks that that individual is predisposed and inclined to heed and consider for their own livelihood and well being. 

And yet it shouldn't surprise anyone that such thinking arises yet again in the infancy of a third reich which seeks to ascend to the heavens even as we speak, as those who presume themselves to be Hyperborean personalities often times are inclined by the administration of an ideal state like that which is concieved by the genius of Plato to inherently be prescriptive and justly employed as a tyrannical model which ought to conscript and enslave/chain all individuals who are to be part of its edifice to a particular role and function in society, thereby impinging on individual aspiration and the potential of each individual to develop into something beyond that which is merely assigned to them.  

Though many who for instance find themselves to be practictioners of the Advaita Vedanta school of Vedic Philosophy, the Caste system is a vital powerhouse of all manner of meaningful and vital functions that a healthy society that is conscious of the Godhead are capable of entering into with a spirit of charity and of mutual respect, admiration, value, courage, and so on, but those who, like Icarus, think themselves to be just and sufficient in and of themselves to administer such a state must thereby fly so close to the sun that it is only inevitable that their wings melt off and they plummet to the ground, unless that individual is someone who is not from this world who is not reduced by the complexity and indescribable weightiness of maintaining the weight of the world on their shoulders.

With such in mind, the wisdom of the ancients should be administered and more broadly taught by those who have a living understanding of such systems of thought - (a wisdom that isn't shrouded by unfettered societal expectation and contempt or ridgid incapacity for transformative potential). This is the kind of thinking that enables the creation of entirely new realms of thought and that destroys the unyielding strictures of steely demands made by aging realms of societal administration that deny the essence of individual personality as being capable of systemic, vital, and masterful individuation, administration, and self-willed ontological revaluation of pre-existing valuations of the world.  

This is where the wisdom of Nietzsche shines forth with resplendent glory once again from his Twighlight of the Idols - 

To understand why the body becomes for Nietzsche the touchstone of his new thought—indeed, of his understanding of what it means to do philosophy42—one may go back to the section “How the ‘True World’ Finally Became a Fiction.” As the ideal-real dualism of Platonism is abolished, thought comes to focus knowing on the real world. It does so, however, in such a way as to retain the ideal world as an impossible-to-attain absence. This is positivism. In turn, however, it remains to question why it is that the ideal world continues to occupy what Heidegger calls a “vacant niche.”43 Nietzsche writes: We have done away with the true world; what world is left over? The apparent one, maybe? . . . But no! Along with the true world, we have also done away with the apparent! What this does, however, is to announce the opening of a new possibility of philosophy. “INCIPIT ZARATHUSTRA,” concludes Nietzsche. Much the same dynamic governs the last two sections of Twilight. At the beginning of “What I Owe to the Ancients,” Nietzsche indicates that he owes his style— that is, how he appears and how that appearance affects his readers—to Roman prose. No Greek writes with such style. What he owes to the Greeks, he indicates as he moves onward, is the excess of instinct—that is, of energy that threatens constantly to overwhelm style. Referring to himself as a “shaper of language,” he had already written to Rohde in 1884: “My line is already superior to [Goethe’s] in strength and manliness, without, as with Luther, becoming loutish. My style is a dance; a play of symmetries of all kinds and an overleaping and mocking of these symmetries.”44 What he owes to the ancients is thus a constant concomitance between style and dissolution, between pleasure and pain, between sensuality and chastity. In his discussion of Wagner’s Parsifal in the Genealogy, he had written that creation required both elements and that one could no more Introduction xxiii be spared one than could “a pregnant woman be spared the repellent and bizarre aspects of pregnancy.”45 What would it mean to be in the world, of the world, in such a manner that one did not seek to get rid of, to control, either the pain or the pleasure? This is the realm which, as the “teacher of eternal recurrence,” Nietzsche intends to announce. Twilight does not end with this world— the passage from Zarathustra recovers elements which are missing from the possibility of such a world. But from these materials we can begin to imagine it.

(Taken from the following URL: https://www.faculty.umb.edu/gary_zabel/Phil_100/Nietzsche_files/Friedrich-Nietzsche-Twilight-of-the-Idols-or-How-to-Philosophize-With-the-Hammer-Translated-by-Richard-Polt.pdf)

It is with this in mind that the following film takes on a whole new veneer of incredible allegorical manifestation of what this struggle between man and those who aspire to inhabit the realms of the gods is akin to, and as such is a classic film in my own estimation: