Puthujjanas addicted to sensuality base their life on emotions, or more generally on what they feel. For instance they base morality on emotions and knowledge on emotions. This is a big mistake, but very normal for people infatuated with emotions.
For instance, some people like to feel sad when somebody die, and when they see that somebody they expected to be sad is actually not sadden by the death in question, they become upset and ask things like '' how can you not be sadden by the death of this person''.
This is because Puthujjanas think that when they are sad, it means that they really liked the person who died, and really liking the person is a good thing in the first place, because it means ''they really cared'' about some other human (or animal). For instance, with the sutta about the death of the buddha, the Puthujjanas could not help themselves from crying a lot.. The non Puthujjanas apparently did not cry.
And Humanists are absolutely obsessed with showing how much they think and care about other people. They call this 'being selfless'' and they think that being selfless is good.
Then they even say that understanding a situation is only possible by living it. For instance, they say that it is not possible to know how it feels to do base jumping, until there is the experience of basejumping.
This is why people in the entertainment industry keep asking people, like athletes, ''what does it feel like to win (or lose) some contest'' and ''describe your emotions'' so that ''the audience at home watching the tv live the thrill of the victory with you (the athlete)''. This is how insane those people are.
When it comes to suffering and compassion, people think that they are good as soon as they feel sad once they think that some person is miserable. When they do not feel sad when they see what they see as '' a suffering person'' they feel bad and they say something is wrong with them. Puthujjanas have only emotions in their life so they will always try to base their behavior on them and with their very flawed ideas about morality.
Their clinging to emotions carries over to the dhamma. When it comes to the dhamma, the usual perplexity is about sotapannas. Because sotapannas still have not destroyed the asavas, not yet ''abandoned them, cut them off at the root, made them like a palm stump, obliterated them so that they are no more subject to future arising.'' , so how do they know that the destruction of the asavas exists, is possible and how do they know what to do in order to destroy the asavas (ie the noble 8 fold path)?
They ask the same thing with dependent origination: how do they know that ignorance is the condition for the sankharas, when they have not ceased. or how do they know that contact conditions cravings, when they still have not destroyed cravings? How do they know that rebirths exist when they have not experience rebirth?