Now notice that the most intense arguments are where the invisibles are transcendental instead of social and where there is no grounding in experience for the beliefs. We can step down from this by making the point of argumentation about invisibles about social invisibles like power, or by appealing to some grounds, like archeology in the holy land. But transcendental invisibles are much harder to deal with because there is no grounds that you can really appeal to, and so those ideas really have little to do with experience, but Nietzsche asks what the role of these extreme ideas in relation to life, and he sees them as supporting life by giving us lies to hang on to when we are uncertain about everything, and thus cannot act. Believing these lies for him was part of a fitness function because these extreme beliefs in ungrounded doxa concerning invisibles gave us a basis for action, and that was supportive of life itself. He also tries to reverse the idea of Hegel that only slaves can be self-conscious, by developing a possible grounds for the action of the Nobility, in his idea of the blond beast.

Now as we back away from the extreme of transcendental invisibles into social invisibles and into grounding then the arguments become less heated because they are no longer about ultimates and there is some attempt to justify what is said on the basis of some evidence. But the next step back is into ratio, i.e. representable intangibles that we reason about (party platforms, etc.)