If everything is bosh, then why care at all? The swing of the historical pendulum will always revert to self-correct the excesses of a previous generation, and thus was deconstruction merely a natural methodology in the linear castigation of dialectical argumentation in philosophy; but with the likes of Foucault and Derrida, where the entirety of analytical discourse is either a power play or merely a language game neither wedded to truth nor reflecting the objectivity of reality, then why care at all? If pure relativism rules, why do humans prefer one set of circumstances to another?
The anomaly of the university scheme has come to a penultimate apex of absurdity; we spend an exorbitant amount of borrowed funds to send young men and women to universities which are comprised of ivory-tower aggregations of allegedly thoughtful and learned individuals, but who neither have any real-world experience nor a resume of self-reliant behavior; yet, the whole purpose of doing so is greatly comprised of empowering youth to mature, grow up, be able to handle encounters with the real world and begin on the path to independence and self-reliance.
Is there a contradiction, here? Once, it was thought that the “university experience” would allow for expansion of a fertile mind, and to ensconce the limitations of childhood and creativity with conceptual expansions beyond a dimension allowable or available within the context of secondary educational institutions; and so, from the time of the Socratic methodology through complex dialectical discourses of questions which would incisively engender expansive consecrations of teleological discourse, the widespread subjects ranging from philosophy, metaphysics, science, ethics, et al., were to form the youthful fodder of generations yet excitable but undisciplined, into a cacophony of aggregated souls for citizenship in countenance for a greater society. Thus was the concept of a “Great Society” borne.
At some point in the process, however, the absurdity of the insular world of esoteric learning evolved into a self-immolation of higher plateaus of baseless unreality; for, if you will remember, Socrates was always “in the world” and presumably had to make a living, cook, clean for himself, and enter the marketplace — not of ideas, but of real-life food, drink and lice-laden spectacles of repulsive contacts — and engage with the world. It is such disservice of allowing for the esoteric insularity of the university experience which has deadened the soul, and made a fool of us all.
Contrast that world — of the ivory-tower absurdity — to the world of Federal employees and U.S. Postal workers who must toil daily despite progressively deteriorating medical conditions. Such is the “real world”. Can there be a greater contrast and contradiction in life? For Federal employees and U.S. Postal workers who must contend with the harassment, hostility and hourly hum-drum of absurdity by default of mindless Supervisors and Managers who engage in nit-picking and nit-wit behaviors, the preservation of one’s health should be paramount no matter what the cost. It is never “worth it” to allow for the progressive destruction of one’s health at the cost of continuing on, in a career which is likely coming to an end, anyway.
For Federal and Postal workers who cannot perform one or more of the essential elements of one’s positional duties because of an ongoing, chronic or sudden medical condition, it is time to consider filing for Federal Disability Retirement benefits, whether the Federal or Postal employee is under FERS, CSRS or CSRS Offset.
The absurd universe of ivory-tower discourse is not limited merely to the campuses of such institutions; those very Managers and Supervisors who get promoted within the Federal and Postal sectors may be products of such places of “higher learning”, and that may be why they so often have a tin ear when dealing with the Federal or Postal worker who needs to be accommodated because of a medical condition, but where, clearly, such higher degrees of learning did nothing to improve the countenance of human behavior or the decency of how to treat your fellow human being.
Robert R. McGill, Esquire