Today's Technarcistic Man is mired in a relativistic pride that leads him to expect, and even delusionally imagine, that reality conforms to his subjective desires. Whereas previous editions of Man, though they may not always have liked reality, nonetheless knew that they had to conform to it. Technological artifice and material abundance have brought about today's Technarcistic Man and his many maladies.
Today's Technarcistic Man has ample means to anesthetize himself to reality, which effects an unawareness or certain blindness in regards to reality, natural law, and thus even gender. The pathogenesis of this unawareness or blindness is a person becoming myopically fixated on himself and his subjective good (most characteristically, even to the point of being addicted to his subjective pleasure and entertainment). The basis of this blindness is a narcissism where the contemporary person no longer even recognizes, or at least fully appreciates, that his contingency is the most radical principle of his creaturely human existence.
Contingency is the most radical principle of human existence because it is the principle of not having to exist. When one's contingency is realized a person knows he does not have to exist; he knows reality is not about himself, not centered around himself; he knows God is God and he is not. To be anesthetized and blinded to this principle of one's contingency entails not accepting or realizing one's existential realities. The second reason for technarcism is the advancement of totalitarian ideological and political agendas. These agendas—be their philosophical origins in secularism, socialism, or communism—are essentially anti-God, for a viable God limits their authority and power. Being essentially anti-God, these ideologies end up denying even the most elementary truths of reality and creation; and necessarily so, since God is the author and source of reality. "[The rational creature] has a share of the eternal reason, whereby it has a natural inclination to its proper act and end, and this participation of the eternal law in the rational creature is called the natural law" (I-II q91, a2).
Though Aquinas does not explicate this, the rational creature's (i.e., angels and men) essential proper act and end is to give glory to God, and this must begin by saying "yes" to God being God and the creature not being God. Thus, as is evidenced in the creation account, adhering to and not rebelling against the essential reality that God is God and the creature is not is the first principle of natural law. Even for many theists today, in practice, God exists for them: He exists to answer prayers, to make one happy, to make life bearable. But this is tantamount to a practical atheism, for if God exists for man then God really isn't God but rather a genie in a bottle