In contrast to the overwhelming tendencies of modernity, he  argues, the philosopher’s noesis (rational inquiry) is centered in his orienting tension toward the transcendent divine ground of being. It consists, constructively, in the exploration of philosophical anthropology as part of ontology as that engages all the realms of the hierarchy of being from the Anaximandrian apeiron (depth) to the divine Nous, starting from commonsense understanding and elaborated empirically through differentiating apperceptive experiences symbolizations of the great spiritualists of all ages.⁷

Openness to the Whole, experienced both noetically and pneumatically, is the chief mark of noetic inquiry and of philosophy as a calling and way of life. The philosopher ineluctably lives the open quest of truth, however, as a participant in the In-Between or metaxic common divine-human reality: there is no Archimedean point outside of reality from which to objectively study it, nor is the leap in being or experience of the transcendent Beyond a leap out of the abiding reality of the human condition–a lesson of Plato’s Allegory of the Cave.⁸

Thus, within the limits of possibility and persuasion, the philosopher is called actively to resist untruth through searching noetic critique, grounded as in Aristotle in robust common sense which is the foundation of prudential rationality and of political science itself.⁹  Such resistance forms against the corruptions of the age at all levels–whether like those of sophistic Athens or of the ideological autonomous men infesting our contemporary existence with fanatical zealotry cloaking libido dominandi and the eros tyrannos in dreamworld delusions. The traits and detachment from reality of such pneumopathologies were already admirably delineated by Plato in the Republic (577c–588a).