A harmonious life supposes the existence of some contraries to be put in agreement.
If we admit that the harmonious life is a common ideal, then we should admit also that only few persons are really interested in obtaining the agreement of the contraries that invade human life. Contraries: pleasure and sufferance, wisdom and stupidity, love and hate, life and death, etc.
The lack of interest is justified by the fact that those usual contraries are doubled by the contraries born continually on the level of discourse. All those expressed beliefs that consolidate the personal presence in the middle of the community of speakers push the man out of his usual and manageable contraries. The speaker opposes himself to its hearers at least for being heard as a different voice.
In the act of opposition, discourses use the common contraries without complementary values, in order to conquer the audience and a significant place among others.
And it is hard to retreat the contraries from their adulterated form of instruments used to support an opposition that confers to an individual a distinctive position in his community. They remain in a state of disagreement, which is not perceived as a disharmonious one, since it provides the simulacrum of harmony: the social comfort. Therefore, there are few those who seek a harmonious life. Only the spontaneous meetings with the most important of common contraries make someone to feel that the social comfort is not a harmony.