Phenomenology

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By Vincenzo Costa

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It can even be argued that scientistic belief plays a vital role in the process of scientific discovery, that in fact it constitutes a pivotal element in the scientific quest. Yet, even so, I maintain that the two faces of the coin are as different as night and day, and need to be sharply distinguished. As regards physics, in particular, I contend that there exists a body of positive findings that is logically independent of scientistic belief, and qualifies as a "a partial mode of knowledge:' to put it in Gai Eaton's words.

The problem, however, is that this "myth of science" is flatly opposed to every cosmogonic myth of sacred provenance, from the Vedas to the Book of Genesis. It appears that the "demythologizers" of religion do have a point! My complaint is that they are demythologizing the wrong thing: their intent is to jettison the sacred for the profane. " The new irenic approach to the old problem proves thus to be deceptive: the kiss of science, I say, is the death of religion. 9 The conflict of which I speak calls to mind the implacable antagonism between the Devas and the Asuras ("gods" and "demons," good angels and bad) as depicted in Hindu lore; and I would add that the Darwinist doctrine, in particular, may be classified as distinctly asuric in content, and perhaps in its provenance as well.

What we propose to do is to complement the Guenonian critique by considering quantum theory, in particular, from a traditional metaphysical point of vantage, in accordance with the teachings of Guenon himself. Ages before the advent of modern science, human knowing began its fated descent. All of recorded history corresponds already to an advanced stage of the decline to which St. Paul refers as a "darkening of the heart": a darkening, that is, of the intellect, properly so 6. One can only, in retrospect, lament that the Catholic authorities did not pay heed to that critique when Guenon was writing and lecturing in their midst, and that, instead of taking to heart The Crisis of the Modern World (which first appeared in 1927), they became enamored with Jacques Maritain's Integral Humanism.

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