Post #8's dogmatism.
dogmatism: positiveness in assertion in matters of opinion; statement of a view or belief as if it were an established fact; often, marked positiveness of a statement when unwarranted or arrogant; the use of dogmatic statement as a method of exposition; a viewpoint or system of ideas based upon insufficiently examined premises; a doctrine that insists upon the existence of certain truths.'
(Webster's Third International Dictionary)
Post #8 reveals a clone-like mental geometry and is transparently and a traditionally a xian driving force.
'There is not, and there cannot be, any man having driving forces of devotion only, or of assertion only, and even a preponderance of one or the other side can occur only exceptionally: normally the one or the other takes place only within definite classes of objects of desire. Further, no driving force of the one side becomes active without at the same time causing to exist an occasion for the rejection of the other side. If I am dominated by an assertive interest, then it dominates, among other things, a possible tendency towards devotion, and accordingly every stimulus to devotion is felt as an irritant serving to intensify the assertive interest. If conversely I am dominated by a tendency towards devotion, then it also dominates my assertive interest, and my strongest reluctance will be turned against assertive desires; and the assertive functions of my will (which, of course, are indispensable) serve merely the realization of such ends as satisfies desires of devotion. If we do justice to this fact, it will lead us on both sides to a curious duplication of the driving forces, for as soon as each has arisen, we must distinguish within it attitudes due to strength of interest from attitudes (which look exactly similar) due to weakness of counter-interest.
Finally we introduce two terms which make it much easier to distinguish between spiritual and personal self-assertion. We have seen that Spirit is a power which seeks after assertion (fixation, or existence), and that the Ego is the best habitation of the Spirit within vitality; hence our meaning will be clear when we say that every impulse towards assertion (whether spiritual or personal) is, with regard to vitality, an impulse (binding [italics]) certain vital processes; and that every impulse towards devotion, in relation towards the spiritual as well as to the personal Ego, is an impulse which unbinds or loosens certain vital processes from it. Accordingly we alternatively call assertive driving forces binding, and devotional driving forces releasing. Thus all driving forces are divided into binding and releasing, with a cross-division into spiritual and personal, and accordingly we have four chief groups: spiritual bonds, spiritual releases, personal bonds, personal releases. In the first place we turn to the spiritual bonds. We adopt a threefold division of all spiritual bonds into theoretic, aesthetic, and ethical reason -- a division which was developed early in the history of European thought for the main objects of philosophy, and has predominated for over a century; but we do so only because this division does in fact conceal a difference in spiritual interests, whose clear elaboration, however, involves a considerable change in the meanings of the words.'
(Klages, Science of Character, Ch. X, System of Driving Forces)
