So often the trap that people fall into in what might be called politics at the highest level—let us call it metapolitics—is that they consider “the good life,” that is, the best life one might conceivably lead, as inherently limited in the number of people who can live it.
The motivations for this limitation may not be conscious. They may consist of an elitist pride, or a profound pessimism clinging desperately to a pre-existing rejection of whatever is said to be “too good to be true.”
And examples may be Nietzsche, for one, for whom the good life could only ever be enjoyed by “we few proud spirits,” living amidst and served by relative herd animals. Another example would be Christian infernalism, which clings angrily to a need that some be lost to God forever. Excuses for infernalist nonsense, supposedly scriptural or rational, are pressed forward with great energy or even assumed, with great ease, to be true.