{"id":169567,"date":"2023-05-31T08:38:47","date_gmt":"2023-05-31T12:38:47","guid":{"rendered":"http:\/\/stateofthenation.co\/?p=169567"},"modified":"2023-05-31T08:45:54","modified_gmt":"2023-05-31T12:45:54","slug":"dont-miss-the-metaphysics-underlying-the-sunset-of-the-west","status":"publish","type":"post","link":"http:\/\/stateofthenation.co\/?p=169567","title":{"rendered":"

DON’T MISS:<\/b> The Metaphysics Underlying The Sunset of the West<\/h2>"},"content":{"rendered":"

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The Metaphysics Underlying The Sunset of the\u00a0West<\/h1>\n<\/header>\n
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May 28, 2023<\/strong><\/p>\n

by<\/strong>\u00a0Doug \u201cUncola\u201d Lynn:<\/strong><\/p>\n

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There is a way that seems right to a man, but its end is the way of death.<\/em><\/p>\n

-Proverbs 16:25<\/p>\n

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The heart is deceitful above all things\u2026<\/em><\/p>\n

-Jeremiah 17:9<\/p>\n

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When small men cast big shadows, it means the sun is setting.<\/em><\/p>\n

\u2013 Lin Yutang, Chinese philosopher<\/p>\n

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Upon the recommendation of a blog commenter, I recently read\u00a0\u201cThe Crisis of Modernity\u201d<\/strong>\u00a0<\/a>\u00a0by Italian professor and philosopher, Augusto Del Noce (1910 \u2013 1989).\u00a0 The book was published in 2014 and is a brilliant compilation of twentieth-century essays and speeches by Del Noce.\u00a0 His philosophical insights are profound and his conclusions and societal predictions, especially regarding Scientism and the Technocracy, are eerily similar to those of English author and theologian C.S. Lewis\u00a0 \u2013 see my previous posts entitled\u00a0\u201cThe Abolition of Man Amid the Consequences of Reality\u201d<\/a><\/strong>, \u00a0and\u00a0\u201cGnostic Parasitism in the Post-Modern Simulacrum\u201d<\/a><\/strong>, and\u00a0\u201cA Postmortem on Postmodernism\u201d<\/a><\/strong>.<\/p>\n

These three articles were an attempt to summarize and share perspectives on how Clownworld has manifested at our time in history.\u00a0 Correspondingly, this post is a 6,000+ word exploration of Del Noce\u2019s philosophical and religious perspectives on modernity.<\/p>\n

Merriam-Webster defines\u00a0\u201cmetaphysics\u201d<\/a><\/strong>\u00a0as \u201ca division of philosophy that is concerned with the fundamental nature of reality<\/em>\u201d, and, as written in the translator\u2019s introduction of \u201cThe Crisis of Modernity\u201d, Del Noce discerns the dynamics between historical\u00a0social and political outcomes\u00a0<\/em>on one hand,\u00a0<\/em>and\u00a0philosophy and religion<\/em>\u00a0on the other\u00a01<\/sup>\u00a0\u00a0\u2013 or, stated more simply:\u00a0 the \u201cinterplay between \u2018the history of ideas\u2019 and the \u2018history of facts\u2019\u201d\u00a02<\/sup>\u00a0.<\/p>\n

As a young man, Del Noce aligned with the ideology of the political left but later came to understand atheism was NOT just a\u00a0potential outcom<\/em>e of Marxism, but, rather, a\u00a0precondition<\/em>\u00a0of the entire system.<\/p>\n

He later coined the term \u201cheterogenesis of ends<\/em>\u201d to explain the paradox of how Marxism succeeds and fails simultaneously. Due to contradictions within its metaphysical assumptions,\u00a0 Del Noce believed Marxism can become reality only in the exact way it does; and because of its negation of absolute truths, the historical result produced by Marxism becomes its own \u201cempirical verification\u201d\u00a03<\/sup>.<\/p>\n

Considering atheism as a \u201cprotagonist in the development of modernity\u201d, Del Noce claimed it appeared at \u201cthe end of every major cycle of European thought\u201d, including \u201cBruno at the end of the Renaissance, the libertines at the end of Cartesianism, de Sade at the end of the Enlightenment, Marx and Nietzsche at the end of classical German philosophy.\u201d\u00a04<\/sup><\/p>\n

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According to Del Noce\u2019s translator, Carlo Lancellotti, Del Noce judged \u201cthe affluent society as intrinsically totalitarian and anti-traditional\u201d because it \u201crecognizes the empirical sciences as the only valid form of knowledge\u201d.\u00a0 Del Noce also predicted progressivism would be \u201cincapable of resisting the growing dehumanization of the technological society.\u201d\u00a05<\/sup><\/p>\n

Defining \u201cScientism as the \u2018totalitarian\u2019 conception of science, in which science is regarded as the \u2018only\u2019 true from of knowledge\u201d, Del Noce identified the three aspects of the \u201cprogressivist phenomenon\u201d as \u201cscientism<\/em>,\u00a0eroticism<\/em>, and\u00a0theology of secularization<\/em>.\u201d\u00a0 He also claimed Fascism and Nazism were \u201cmisdiagnosed\u201d by post World War II western intellectuals as being \u201crevolutionary\u201d when these movements were (are), in reality, \u201creactionary phenomena.\u201d\u00a0\u00a06<\/sup><\/p>\n

Augusto Del Noce and The Crisis of Modernity<\/h3>\n

As an aside, I had my regional library search for the book and they were able to borrow it on my behalf from a seminary \/ university located on the eastern U.S. seaboard.\u00a0 I\u2019m told it was the only copy they had and, upon my receipt of the book, I saw it was brand new; it had never been read, in spite of the date-stamp inside showing it was accepted into the seminary\u2019s library in July of 2015.<\/p>\n

The contents of the book included the translator\u2019s introduction, three main parts consisting of twelve chapters, and three appendices: The three main parts as follows:<\/p>\n

Part One:\u00a0 Modernity, Revolution, Secularization<\/p>\n

Part Two: The Advent of the Technocratic Society<\/p>\n

Part Three: The Predicament of the West<\/p>\n

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Augusto Del Noce\u2019s erudition and understanding of philosophy was broad and deep.\u00a0 During his life he obviously read scores, if not hundreds, of various writers in multiple languages and from all historical time periods.\u00a0 Moreover, his ability to recall and connect the various ideological \u201cgenealogies\u201d to his own perception of modern political and social outcomes was beyond impressive.<\/p>\n

The purpose of this post is NOT to provide an exhaustive\u00a0chapter by chapter<\/em>\u00a0review of Del Noce\u2019s \u201cCrisis\u201d, but to, instead, highlight some of his perspectives on modernity, tradition, scientism, power, dialectical politics, Gnosticism, Christianity, and the \u201cpermissive society\u201d (and pursuant to my previous articles).<\/p>\n

At the close of one of my articles from May 2017,\u00a0I wrote the following<\/a><\/strong>:<\/p>\n

Whether by the lens of the Romantic or the Classic worldview, people follow whatever, or whomever, they believe.\u00a0 Some on the path towards truth, or beauty, or excellence; whereas others simply submit to authority out of fear, or apathy, or lethargy; never knowing the Greek word for authority is \u201cexousia\u201d, which translates to \u201clordship\u201d.\u00a0<\/em><\/p>\n

In the end, however, the majority of mankind finds value, often unto adoration, or even worship, in that which is served by their time and talent.\u00a0 It means on the road to any destination; towards excellence or mediocrity; good or evil, virtue or debauchery, ethics or relativism; stability or chaos; freedom or oppression; war or peace; law or anarchy; towards either a constitutional republic, a theocracy, a scientific dictatorship, or a soul-crushing totalitarian state, at every turn, on every path, and around every corner; all debates are rooted in theology.\u00a0 One way, or the other.<\/em><\/p><\/blockquote>\n

So I was gratified to read in \u201cCrisis\u201d a quote by the French philosopher Pierre-Joeseph Proudhon as follows: \u00a0\u201c\u2026at the bottom of politics is always theology<\/em>\u201d\u00a07\u00a0<\/sup>; and I appreciated how Del Noce, a Catholic, keenly dismantled (what I view as) the modern Political Left\u2019s\u00a0deceptive inversion<\/em>\u00a0of the \u201cseparation of church and state\u201d \u2013 because totalitarian secularism is, indeed, a metaphysical\u00a0belief<\/em>; even if it isn\u2019t generally acknowledged as such.<\/p>\n

As mentioned earlier, Del Noce saw through the veil of the \u201cprogressivist phenomenon\u201d, identifying it as a \u201ctheology of secularization<\/em>\u201d and manifesting in modern Western Civilization as \u201cscientism\u201d<\/em>\u00a0and \u201ceroticism\u201d.<\/em>\u00a06<\/sup><\/p>\n

Tradition vs. Modernity & Authority vs. Power<\/h3>\n

In the first chapter of \u201cCrisis\u201d, entitled \u201cThe Idea of Modernity\u201d, Del Noce reveals the etymology of the word \u201cmodern\u201d as having a chronological meaning \u00a0\u2013\u00a0 whereas the word \u201cmodernity\u201d is more akin to a philosophy\u00a08<\/sup>, or as he saw it: A radical break from historical\u00a0\u201ctranscendence\u201d<\/a><\/strong>\u00a0toward\u00a0\u201cimmanentism\u201d<\/a><\/strong>.\u00a09<\/sup><\/p>\n

Much later, in the \u201cAuthority versus Power\u201d chapter, Del Noce cited \u201cthe eclipse of the idea of authority\u201d as an essential element of modernity and summarized the eclipse as \u201cthe disappearance of the idea of the Father\u201d \u2013particularly in regards to the \u201ccrisis of the family, of education, of the church\u201d.\u00a010<\/sup><\/p>\n

Del Noce identified the etymological root of the word \u201cauthority\u201d as deriving from\u00a0augere<\/em>\u00a0(to make grow) and tied to\u00a0auxilium<\/em>\u00a0(help provided by a higher power), then demonstrated how modern subjectivism has associated the idea of \u201cauthority\u201d with \u201crepression\u201d and \u201cwhat stops growth\u201d.\u00a0 And this is what Del Noce viewed as \u201cthe greatest among the reversals that have come to pass in history\u201d.\u00a0\u00a011<\/sup><\/p>\n

A crucial point made by Del Noce is this:\u00a0 \u201cthe crisis of the idea of authority is linked with the crisis of the idea of tradition\u201d; and, all throughout his writings, Del Noce considered the idea of tradition as derived from \u201ctradere<\/em>\u201d, which is to \u201chand down\u201d.<\/p>\n

Just as parents have represented authority in the family, so do professional educators \u201chand down\u201d knowledge that was\u2026 \u00a0until recently in history\u2026 \u201cunderstood as a process of elevation from the immediate experiences of the spirit to the recognition of the order of values.\u201d \u00a011<\/sup><\/p>\n

Now, modern teachers have become more \u201cauthoritarian<\/em>\u201d and less \u201cauthoritative<\/em>\u201d as conformity is prioritized in education. Del Noce argued that \u201cparticipation in the [Christian] Word\u201d allowed for a \u201ccommunion of the spirits in one same truth\u201d yet, today, the young seek to \u201cemancipate themselves from the burden of the past and use the teacher as an instructor in the methods of liberation\u201d.\u00a0 As a result, free-thinking students are coerced by the group and isolated if they don\u2019t conform; thus, the teacher\u2019s authority is used to \u201cfree\u201d the student from potentially being isolated by the group.\u00a012<\/sup><\/p>\n

Within the modern church, Del Noce defined the endpoint of the \u201ctheological revolution\u201d as the \u201cdeath of God\u201d; and, in particular, the \u201cdeath of God the Father in Jesus Christ.\u201d\u00a013<\/sup><\/p>\n

Del Noce described how the word \u201cpower\u201d elicits the idea of \u201cmaterial force\u201d affirmed by \u201cexternal means\u201d whereas spiritual authority is \u201cinterior in essence\u201d involving the \u201cprimacy of the invisible\u201d.\u00a0 Citing \u201ccommon sense\u201d as a \u201cdistinctive assertion of this metaphysics\u201d, he revealed \u00a0how contemporary culture views authority as a\u00a0form\u00a0<\/em>of power, as a sociological and human notion, but no longer according to \u201cthe \u2018eternal past,\u2019 the authority of the gift of personal grace\u2026 and the authority of \u201clegality\u2019.\u00a014<\/sup><\/p>\n

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Viewing ideology as distinct from metaphysics, Del Noce described how conceiving authority as \u201creducible to the concept of power\u201d coincides with the \u201cMarxian option\u201d and ultimately leads to \u201cscience extended to the human sphere\u201d becoming \u201cthe only valid from of knowledge.\u201d\u00a015<\/sup><\/p>\n

Declaring the concept of \u201cevidence\u201d as the \u201cgreat discovery of Greek metaphysics\u201d, Del Noce claimed that \u201csubmission of the mind to\u00a0evidence<\/em>\u00a0is more radical than submission obtained through force or persuasion\u201d and thus has a \u201cliberating nature\u201d free from the pressure of lower or exterior forces\u201d. Del Noce viewed \u201ctruth\u201d as having \u201ca super-human character, so that dependence on it coincides with liberation from domination by other men\u201d.\u00a016<\/sup><\/p>\n

Del Noce identified today\u2019s permissive society as replacing \u201cfreedom\u00a0to<\/em>\u201d with \u201cfreedom\u00a0from<\/em>\u201d\u00a017<\/sup>\u00a0and warned that \u201cdespotic regimes could establish themselves by promising happiness in exchange for freedom.\u201d \u00a018<\/sup><\/p>\n

While reading \u201cCrisis\u201d I grew a deeper appreciation of\u00a0John Locke\u2019s assertion<\/a><\/strong>\u00a0of\u00a0law preserving and enlarging freedom<\/em>\u2026 and as contrasted with the World Economic Forum\u2019s unconstitutional mandate: \u201cYou will own nothing and be happy<\/em>\u201d.<\/p>\n

Although Del Noce acknowledged Marxism and psychoanalysis as \u201ccompeting explanations of the worldly origin of ideas\u201d he also admitted that it was \u201ccompletely natural that somebody (and very soon) would think of unifying them\u201d \u2013 and identified \u201cthe synthesis of Marxism and left-wing psychoanalysis as the only effective weapon against Christian civilization.\u201d\u00a019<\/sup><\/p>\n

Similarly, in another chapter entitled \u201cThe Ascendance of Eroticism\u201d, Del Noce claimed the \u201cdecisive battle against Christianity could be fought only at the level of the sexual revolution<\/em>. \u201c\u00a020<\/sup><\/p>\n

Sex, Scientism, Marxism, & Revolution<\/h3>\n

Del Noce identified western civilization\u2019s sexual revolution as a radical liberation from authority\u2026 the rejection of tradition\u2026 and \u201cthe rejection of metaphysical-religious thought.\u201d\u00a021\u00a0<\/sup><\/p>\n

Could there be a better description of today\u2019s Woke Clownworld? I don\u2019t think so.<\/p>\n

Subsequently, after reading Del Noce, it would appear that Marxism, Scientism, revolution, violence, and sex, all mix together in a mystical sort of alchemy:<\/p>\n

Science, at least in the modern sense, studies reality as a system of forces, not of values. It provides instruments but it does not determine any goals. From the perspective of those who regard science as the only valid form of knowledge, one can speak of only one goal:\u00a0<\/em>incrementing vitality. \u2026The sexual revolution is indeed the point of arrival of \u201cscientism.\u201d<\/em><\/p>\n

\u00a0<\/em>\u2013 Del Noce, Augusto. \u201cThe Crisis of Modernity\u201d,\u00a0 trans. Carlo Lancellotti, McGill-Queen\u2019s University Press, 2014 , page 175<\/p><\/blockquote>\n

Throughout much of his writings and speeches, Del Noce referenced Austrian-American psychiatrist and psychoanalyst Wilhelm Reich (1897 \u2013 1957) and his 1936 book \u201cThe Sexual Revolution\u201d. \u00a0\u00a0Reich was a Marxist as well as a pupil of Sigmund Freud during the 1920s in Vienna. According to Del Noce, it was Reich who \u201cwanted to replace class struggle with \u2018struggle against repression\u2019\u201d\u00a022<\/sup>\u00a0\u2013 which began in full force by the mid-twentieth century as interest in Reich\u2019s writings were rekindled.<\/p>\n

Reich believed\u00a0sexual repression<\/em>\u00a0was why Bolshevism failed\u00a0and claimed that<\/a><\/strong>\u00a0\u201cno power on earth\u201d could stop \u201ca sexual revolution in progress\u201d.<\/p>\n

Del Noce, however, did not consider Reich to be a \u201cgreat thinker\u201d\u00a023\u00a0<\/sup>and, obviously, by default, those who shared Reich\u2019s views. \u00a0In 1970, Del Noce wrote the following:<\/p>\n

\u2026 the writers who are the scourge of \u201chypocritical moralism\u201d and claim that free sexual activity is \u201cnormal\u201d are in fact pawns in the Communist game. \u2026They have been often called \u201cuseful idiots\u201d; based on how they show themselves capable of taking care of their own interests, I would rather call them \u201cnon-foolish servants,\u201d while stressing they are still servants.\u00a0 It is well known that Russia hardly likes Communist parties in other countries to seize power by their own revolutionary strength.\u00a0 It is much better to have a situation in which all ethical and religious principles that could support an effective resistance disintegrate to such an extent that the only possibility at the political level is a puppet government, which in fact would be in a subordinate position.\u00a0 The fellow travelers, charged with the task of disintegration, have also been good at ensuring their own future.<\/em><\/p>\n

\u2013 Del Noce, \u201cThe Crisis of Modernity\u201d, pg.177<\/p><\/blockquote>\n

Replace the word \u201cRussia\u201d with \u201cChina\u201d and doesn\u2019t that assessment seem especially relevant to our time in history (particularly regarding the woke and fraudulent Biden administration)?<\/p>\n

Del Noce also predicted how sex and scientism would transition into violence:<\/p>\n

Now, what morality will flow from scientism? If science is neutral with respect to ideals and values, the same cannot be said about scientism, which suppresses metaphysics and claims to make science the exhaustive knowledge of reality. As we have already said, science regards reality as a system of forces. Hence, to the elevation of science to philosophy will correspond the elevation of force to value.\u00a0<\/em><\/p>\n

\u2013 Del Noce, \u201cThe Crisis of Modernity\u201d, pg.154<\/p><\/blockquote>\n

Del Noce identified one of the most \u201cinsidious delusions\u201d as the (perceived) \u201ccorrelation between the sexual revolution and peacefulness\u201d.\u00a0 He also called it a \u201ctempting delusion\u201d because of the old proverb:\u00a0Those who feel good do not move<\/em>\u00a0\u2013 or, that is to say, that sexual happiness should free people from all kinds of resentments and aggressiveness.\u00a024<\/sup><\/p>\n

This is wrong, according to Del Noce, because history demonstrates how permissive societies eventually transition into a \u201cfull-scale offensive against Christian civilization.\u201d\u00a0 Del Noce identified \u201cde-Christianization\u201d as a \u201ccommon feature\u201d of \u201cpsycho-erotic-Freudian-Marxist\u201d ideology in combination with \u201cthe magic power of the idea of negativity\u201d. He furthermore disparaged \u201cthe inevitable appearance of friars and theologians who interpret drug use as the beginning of a form of mysticism\u201d25<\/sup>\u2026and he warned of the eventual outcome:<\/p>\n

Surpassing Marxism on the ground of the sexual revolution leads, therefore, to total negativism, not only against civilization and values but also against the very principle of reality, and is accompanied by the most sacrilegious and blasphemous expressions. We should speak not of peace but rather of \u201cpermanent violence\u201d as a replacement for the ideal of \u2018permanent revolution\u2019\u2026\u00a0<\/em><\/p>\n

\u2013 Del Noce, \u201cThe Crisis of Modernity\u201d, pg.183<\/p><\/blockquote>\n

An Inversion of Values:\u00a0 Christianity, Devil Worship, Tyranny<\/h3>\n

Del Noce argued that intrinsic to eroticism is the \u201csacred turned upside down\u201d and added his insights relating to a 1986 book written by Georges Bataille entitled \u201cEroticism: Death and Sensuality\u201d:<\/p>\n

\u2026\u00a0\u2018the development of eroticism is in no respect foreign to the domain of religion, but in fact Christianity sets its face against eroticism and thereby condemns most religions.\u2019\u00a0 \u2026. It was Christianity that separated religion from eroticism which, not by chance, comes back punctually in all forms of heresy.\u00a0 Today is the time when all heresies seem to have gathered together.<\/em><\/p>\n

\u2018The orgy is not associated with the dignity of religion\u2026 its potency is seen in its ill-omened aspects, bringing frenzy in its wake and a vertiginous loss of consciousness. The total personality is engaged, reeling blindly toward annihilation, and this is the decisive moment of religious feeling.\u2019\u00a0 \u2026 This is why sacrilege, black masses, the \u2018Sabbaths, vowed in the lonely night to the secret cult of the god who was the other face of God,\u2019\u201d are essential.<\/em><\/p>\n

This explains also the necessary link with devil worship\u2026\u00a0<\/em><\/p>\n

\u2013 Del Noce, \u201cThe Crisis of Modernity\u201d, pg.184-185<\/p><\/blockquote>\n

Del Noce summarized how the ascendance of eroticism causes any attempt at \u201crepression\u201d of such to be viewed as a \u201cviolation and a diminishment of democracy.\u201d\u00a0 He argued that mainstream pornographic presentations promote \u201cconsequences separated from premises\u201d under the guise of \u201cfreedom of thought\u201d and said \u201crational argumentation\u201d against such eroticism is an \u201cappeal to irrational powers\u201d.\u00a0 \u201cCan democracy allow\u2026 [consequences separated from premises] without becoming a suicidal democracy?\u201d he asks, and then concludes as follows:<\/p>\n

\u2026. Totalitarianism, considered in the aspect that makes it a new phenomenon irreducible to past forms of tyranny, is born precisely from the corruption of democracy, i.e., from the concessions that democracies make, because of a false idea of freedom, to those who manipulate the irrational.\u00a0<\/em><\/p>\n

\u2013 Del Noce, \u201cThe Crisis of Modernity\u201d, pg.186<\/p><\/blockquote>\n

The Frankfurt School :\u00a0 Metaphysical Being vs. Social Being, the Permissive Utopia, and the New Man<\/h3>\n

Del Noce identified the presuppositionary original flaw of the Frankfurt School as perceiving\u00a0progressive<\/em>\u00a0(revolutionary) thought verses\u00a0conservative<\/em>\u00a0(reactionary) thought as\u00a0true<\/em>\u00a0and\u00a0false<\/em>, respectively. In so doing, he claimed, \u201cliberation becomes the criterion of truth\u201d and from the perspective of replacing \u201cmetaphysical being\u201d with \u201csocial being\u201d.\u00a026<\/sup><\/p>\n

Hence, the descent of (formerly transcendent) Western Civilization into atheistic secularism (immanentism), it would seem.<\/p>\n

According to Del Noce, Gnositic Utopias take the form of\u00a0virtue without sacrifice<\/em>\u00a0and while prioritizing \u201cwell-being\u201d.\u00a0 Thus, by separating the idea of morality from that of sacrifice, the idea of the \u201cinitial fall\u201d [of mankind] is abandoned in the pursuit of utopia:<\/p>\n

\u2026 at our time in history heresies and utopias have all come together giving science the task of legitimizing them\u2026. Historically, to the rise of every new science has corresponded the rise of a new form of utopia\u2026 the idea of the permissive society is the utopia that has accompanied the spreading of psychoanalysis\u2026<\/em><\/p>\n

\u2013 Del Noce, \u201cThe Crisis of Modernity\u201d, pg.139<\/p><\/blockquote>\n

Del Noce identified the opposition between \u201crepression and permisssiveness\u201d as linked to \u201ctwo opposite conceptions of the nature of values\u201d thusly:\u00a027<\/sup><\/p>\n

1.) The \u201ccommon moral sense\u201d traditional view that values are \u201cimmutable, that they possess an objective reality\u201d. That values are absolute and \u201ccannot be reduced to any psychological and sociological explanation (and thus to affective states or social situations)\u201d.\u00a0 And considering \u201ctradition\u201d as derived from \u201ctradere<\/em>\u201d, to \u201chand down\u201d.<\/p>\n

2.) Pursuant to Marx and Nietzsche: values viewed \u201cas reflections of given historical situations, so that they cannot be abstracted from their context. Values subsist only within the movement of history, and they too are subjected to laws of birth and death. Hence, any transformation of the social condition, of the technical means of production and communications, etc, must produce a transformation of values.\u201d<\/p>\n

Del Noce addressed what he termed as the \u201csemi-culture\u201d as follows: \u00a0\u201cthe outlook of those who receive from outside, from\u00a0the mass media and thus from the groups who direct and control the flow of information<\/em>, certain \u2018new\u2019 opinions and accept them without any serious consideration of the premise that shape them\u201d, and he claimed the \u201csemi-educated man\u2018 does not know what he does not know\u2019<\/em>\u201d. (emphasis mine)<\/p>\n

If that doesn\u2019t perfectly describe our current propagandized Clownworld, I don\u2019t know what else would.<\/p>\n

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Del Noce speculated what Nietzsche meant when he claimed \u201cGod is dead\u201d and argued that the \u201cidea of the permissive society requires\u00a0that atheism be presupposed<\/em>\u201d \u2013 even claiming the Frankfurt School\u2019s (gnostic) views on \u201cPlatonic purification and the modern idea of scientific-technical domination of nature as stages of the same process.\u201d\u00a0 However, once people assume the \u201cmystifying character of atheism\u201d, they become \u201censnared\u201d by what Del Noce identified as the \u2018\u2018heterogeneous of ends\u201d.\u00a028\u00a0<\/sup><\/p>\n

As stated earlier, the\u00a0heterogeneous of ends<\/em>\u00a0describes the simultaneous success and failure of Marxism; \u201cthat Marxism was bound to produce the exact opposite of what Marx intended, due to an intrinsic contradiction in its metaphysical assumptions\u201d. Furthermore, Del Noce understood that Marxism is, in reality,\u00a0defeated<\/em>\u00a0because \u201chistory had refuted its fundamental metaphysical assumption\u201d, namely,\u00a0the revolutionary transition to the \u2018new man\u2019<\/em>\u201d.\u00a029<\/sup>\u00a0\u00a0\u00a0(emphasis mine)<\/p>\n

The Gnostic Dreams of the \u201cNew Man\u201d and the Inevitable Outcome<\/h3>\n

In Del Noce\u2019s view, both ancient and modern forms of Gnosticism sought to escape reality. In antiquity, gnosis sought to free the soul from the world \u201cin the name of divine transcendence\u201d by atheistically denying God created the world and, thus, destroying the spirit of power within people.\u00a0\u00a0 However, in modern \u201cpost-Christian\u201d gnosis, \u201cthe exact opposite takes place\u201d:\u00a030<\/sup><\/p>\n

It would seem, therefore, that atheism occurs as the divine is eclipsed by materialism until all that remains is the human will to power:<\/p>\n

The [ancient} Gnostic quest is about rules to free the soul from the world; conversely, post-Christian immanetism searches for rules to build an absolutely new world.<\/em><\/p>\n

\u2026 a new gnosis \u2013 where \u201cnew\u201d means at the same time \u201cpost-Christian\u201d or \u201cdecayed or \u201cdegenerate,\u201d\u2026 is the only possible formula that can be used to describe the process that led to the myths of modernity and of the Revolution (regardless of what adjective is used to specify it: political, scientific, technological) as a historical break that will make possible to transition to the \u201cnew man.\u201d<\/em><\/p>\n

\u2014 Del Noce, \u201cThe Crisis of Modernity\u201d, pg. 295<\/p><\/blockquote>\n

Certainly, the gnostic conception of the \u201cnew man\u201d would seem to shed more light on the metaphysics underlying\u00a0transhumanism<\/em>\u00a0and\u00a0transgenderism<\/em>, would it not?<\/p>\n

Accordingly, the process of building an earthly utopia (i.e. New World Order?), is something Del Noce labeled (borrowed from Voegelin?) as the \u201cImmanentization of the Christian Eschaton<\/em>\u201d, or the\u2026.<\/p>\n

\u2026transition to the idea that man is capable of self-redemption (i.e. of achieving salvation through action.\u00a0 It is the conviction that the advent of the reign of perfection on earth will be fulfilled by a human initiative.<\/em><\/p>\n

\u2014 Del Noce, \u201cThe Crisis of Modernity\u201d, pg. 295<\/p><\/blockquote>\n

Correspondingly, Del Noce reminded us of where mankind has been and he has, additionally, warned us of where we are going again:<\/p>\n

\u2026totalitarianisms are founded on the negation of the universality of reason, so that any form of opposition to established power (in the broadest sense, be it cultural or political, supposedly does not express rational concerns but conceals interests of class (according to communism) or race (according to Nazism) \u2026 If one reflects about the relationship between [metaphysical] authority and evidence, it becomes clear that, ultimately, negating these two notions must necessarily lead to the persecutions, ending in elimination, of all dissenters.<\/em><\/p>\n

\u2013 Del Noce, \u201cThe Crisis of Modernity\u201d, pg.230<\/p><\/blockquote>\n

Referencing \u201cdegenerate gnosis\u201d, Del Noce poses this question:\u00a0 \u201cWhy is a new Gnostic blind to the obvious fact that men lack cognitive tools to define the meaning and the end of history?\u201d<\/p>\n

Then, he answers that question thusly:\u00a0 \u201cBecause he has lost his faith, and he is looking for a surrogate to save himself from the abyss of desperation and nothingness\u201d; and includes the following quotation from philosopher Eric Voegelin:<\/p>\n

The more people are drawn or pressured into the Christian orbit, the greater will be the number amount them who do not have the spiritual stamina for the heroic adventure of the soul that is Christianity; and the likeliness of a fall from faith will increase\u2026<\/em><\/p>\n

\u2013 Del Noce, \u201cThe Crisis of Modernity\u201d, pg.296<\/p><\/blockquote>\n

Del Noce labels gnosis in all its variations as a \u201csingle metaphysics\u201d and an \u201canti-Christian philosophy\u201d.\u00a0 Deriving from a fear of the supernatural, the new gnostics seek a \u201csurrogate in \u2018experiential alternatives\u2019\u201d.\u00a031<\/sup><\/p>\n

Accordingly\u2026 in my own observations\u2026 it\u2019s as if the disciples of the new religion seek not to love, but, rather, to be\u00a0perceived\u00a0<\/em>as being loving\u2026 and they, at the same time, value self-expression above faith and repentance. What Del Noce labeled as \u201cdegenerate gnosticism\u201d does, indeed, appear as a\u00a0form of godliness<\/em>\u00a0while denying the sort\u00a0metaphysical transcendent power<\/em>\u00a0that Christianity has demonstrated throughout history.<\/p>\n

Consequently, Del Noce claimed the \u201cnew Gnosticism must reject the universality of reason and its foundation in the theory of the Logos\u201d.\u00a0 He then added the following regarding what happens next:<\/p>\n

Dictatorship is forced on them by the following contradiction: on the one hand, the followers of degenerate gnosis replace religion with politics as the road to human liberation; on the other, they cannot hope to succeed through persuasion because the [heaven on earth] immanentization of the eschaton is a theoretical fallacy. No matter what form of Gnosticism will prevail, believers in the ancient values will be ostracized and sentenced to the hell of social oblivion, precisely because of their morality and sincerity.\u00a0\u00a0 And the sentence will be pronounced in the name of a new religious interpretation or of an unverifiable meaning of history (or of both at the same time). Such a sentence is a form of violence, because it strikes those who think in terms of truth \u2013 it destroys the truth of the soul\u2026 in the name of myth.<\/em><\/p>\n

\u2013 Del Noce, \u201cThe Crisis of Modernity\u201d, pg.302<\/p><\/blockquote>\n

It would appear Del Noce predicted the\u00a0past as prologue<\/em>:\u00a0 He defined the totalitarianism of the new Gnosis as a \u201cregime that persecutes the \u2018philaletes\u2019 (lovers of truth), and because it creates a \u201cdream world\u201d founded upon \u201cnot recognizing reality\u201d. He identified \u201cdegenerate gnosis\u201d as a \u201cquest for [material] power\u201d, not for truth. \u00a032<\/sup><\/p>\n

Right vs. Left: The Scientistic Anti-Traditionalism of Large-Scale Economic-Bureaucratic Organizations, Large Corporations, and Political Parties, as Fiefdoms<\/h3>\n

In a chapter entitled \u201cRight and Left\u201d, and beneath the subheading of \u201cA RADICAL DETACHMENT FROM REALITY\u2019, Del Noce wrote\u2026.<\/p>\n

\u2026 the left is characterized by the utopian mindset, which expresses philosophically a radical detachment from reality. But, at the same time, it is dominated, contradictorily, by a frenetic lust for power.\u00a0 It is easy to understand by what dialectical process utopianism is destined to become a cover and justification for the most unscrupulous and realistic political action if it is brought to bear on real life. The complete absorption of [im]morality into politics \u2013 which leads to persecutions, terror, and, ultimately, the selfishness of a new ruling class, which is the endpoint of all revolutions \u2013 could never be achieved without the utopian component, which promises that humanity will reach peace, happiness, and security after such turmoil.<\/em><\/p>\n

\u2013 \u00a0\u00a0Del Noce, \u201cThe Crisis of Modernity\u201d, pg.249<\/p><\/blockquote>\n

Not only is the extreme left\u2019s \u201calliance between power and the intellectuals\u201d mandating utopia via \u201ctotal revolution\u201d, it goes even beyond that, according to Del Noce: Through the Nietzschean and atheistic casting aside of the Godhead, the scientific elite believe a \u201cqualitative jump in the process of evolution which will lead from man to superman\u201d is \u201cabout to take place\u201d.\u00a033<\/sup><\/p>\n

Del Noce believed that politics and culture are one in the same to the radical left and argued their \u201cunsatisfied and unconscious needs for \u201ctranscendent reality\u201d were projected from ideas by Marx and Freud \u00a0\u2013 of which Del Noce connected to the twentieth-century French intellectual Jean-Marie Domenach\u2019s \u201cpassion for the limitless<\/em>\u201d.<\/p>\n

Regarding this embrace of ideological negation, Del Noce summarized revolutionary atheism as \u201ca sort of horizontal transcription of negative theology\u201d because\u2026 without God, what remains is limitless and formless; values are reduced to ideology and since \u201cthe handing down of values is eliminated\u201d, any \u201ccontinuity of the past\u201d is rejected. \u00a0In turn, tradition appears as \u201cthe dead trying to suffocate and kill the living\u201d until the negativity transitions into an \u201cacceptance of reality that presents itself as raw power\u201d\u2026 \u00a0and\u2026 then\u2026 \u201cthe task of the politician changes, by a dialectic metamorphosis, into that management technique at the service of the strongest.\u201d\u00a0 Moreover, Del Noce claimed the exact outcome occurs with \u201ctoday\u2019s technocratic right\u201d as the ruling class further separate from the masses as ideology eclipses values and becomes an \u201cinstrument of power\u201d.\u00a034<\/sup><\/p>\n

Referencing the French May Revolution and the Surrealist Revolution, Del Noce identified the formula of pure negation as a \u201ccomplete divorce from reality\u201d, \u201cextreme desecration\u201d, and with this statement:\u00a0 \u201cAll that is must collapse in front of what it must become<\/em>.\u201d \u00a035<\/sup><\/p>\n

This\u00a0pure negation<\/em>\u00a0is also referred twice in \u201cCrisis\u201d as Friedrich Engels\u2019 \u201cteaching of dialectical thought\u201d:\u00a0 \u201cEverything that exists deserves to die<\/em>.\u201d (a quote by Mephistopheles in Goethe\u2019s Faust.)\u00a036<\/sup><\/p>\n

Although the political right opposes the left\u2019s negation via affirmation, and reactionary reaffirmation, of\u00a0values<\/em>\u00a0and\u00a0being<\/em>, Del Noce considered Catholics as in between right and left.\u00a0 He believed Catholicism was \u201cdivided\u201d and having reached a climax in the twentieth century \u2013 between men of the left (advancement of the human condition in the name of ideals) and men of the right (preservation of principles).\u00a037<\/sup><\/p>\n

Yet, even as more of those who call themselves Catholic have drifted further into leftist negation since Del Noce died in 1989, it only proves the continuing validity of his warnings against the \u201cnegations against metaphysics<\/em>\u201d that are inherent to Marxism and Scientism:<\/p>\n

\u2026.\u00a0 accepting all the negations against metaphysics formulated by theoretical Marxism\u2026 leads to the \u201ctotalitarian\u201d view of science as the \u201conly\u201d true knowledge.\u00a0 According to this view, every other kind of metaphysical or religious knowledge expresses only \u201csubjective reactions,\u201d which science, extended to the human world through psychological and sociological disciplines, is able or will be able to explain. Such scientific totalitarianism can be called scientism.<\/em><\/p>\n

\u2013\u00a0\u00a0 Del Noce, \u201cThe Crisis of Modernity\u201d, pg.231<\/p><\/blockquote>\n

Del Noce summarizes\u00a0scientism<\/em>\u00a0as the \u201chatred a priori against every form of transcendence\u201d and claims modern science only knows \u201chorizontal causality,\u201d searching only for \u201claws as constant relationship between phenomena\u201d. \u00a0Again, he identified science as viewing reality as a system of\u00a0forces<\/em>, not of\u00a0values<\/em>.<\/p>\n

Moreover, the amazingly prescient Del Noce foresaw \u201cscientistic anti-traditionalism\u201d that could \u201cbe represented only by large-scale economic-bureaucratic organizations\u201d as \u201call higher values collapse\u201d.\u00a0\u00a0 He viewed the \u201cessential element of totalitarianism\u201d as the \u201crefusal to recognize the difference between \u2018brute reality\u2019 and \u2018human reality\u2019 so that it becomes possible to describe man\u2026 as a \u2018raw material\u2019 or as a form of \u2018capital\u2019.\u201d\u00a038<\/sup><\/p>\n

It appears Del Noce predicted modernity\u2019s\u00a0Woke disintegration<\/em>\u00a0amid rampant corporatism, scientism, globalism, World Economic Forum-style gaslighting, cultural cancellation, geopolitical alignments, and the inadequacy of \u201cleft \/ right\u201d politics in opposing the \u201cnew totalitarian reality\u201d:<\/p>\n

Unlike Communist totalitarianism as a \u201csecular religion,\u201d which is able to establish some continuity with tradition\u2026 the new totalitarianism is a totalitarianism of \u201cdisintegration\u201d because the complete negation of tradition coincides with the negation of all \u201cfatherlands.\u201d\u00a0 As a result, large corporations and political parties take the semblance of fiefdoms, and only foreign powers can play the role of mediators between them.<\/em><\/p>\n

This could be how the \u201csunset of the West will take place.\u00a0 It has been a growing possibility, constantly progressing and accelerating\u2026 For now, a future extension to the whole world of this destructive form of totalitarianism is remote possibility, given the forms of nationalism and imperialism that are strong in other countries.\u00a0 If that extension were to happen, the historical process of the modern age would conclude with the reappearance of slavery, with the enslavement of those who are defeated in the political and cultural wars.\u00a0 Incidentally, this leads to a very unconventional judgment about \u201cRussian imperialism,\u201d which is actually \u201cobligatory\u201d in order to not give in to the process of disintegration.<\/em><\/p>\n

\u2026 In the context of these propositions, it becomes clear that the current political formulas are completely inadequate\u2026<\/em><\/p>\n

..All that people on the right do, essentially, is identify totalitarianism with Stalinism and deny that Communism might undergo a democratic evolution\u2026 People on the left evoke the ghost of a Fascist threat\u2026 and to some kind of ill-defined \u201cAmerican imperialism\u201d\u2026 There are also centrists who want to oppose all forms of totalitarianism, both Communist and Fascist.\u00a0\u00a0 What utterly escapes all three positions is the new totalitarian reality that is taking shape.\u201d<\/em><\/p>\n

Del Noce, \u201cThe Crisis of Modernity\u201d, pg. 95-96<\/p><\/blockquote>\n

Conclusion<\/h3>\n

Based upon mistaken interpretations of\u00a0history<\/em>\u00a0and\u00a0modernity,<\/em>\u00a0and in correlation with Nietzche\u2019s predicted \u201cadvent of nihilism\u201d, Del Noce argued that \u201csecularization theology\u201d accompanied the transition from the\u00a0revolutionary idea<\/em>\u00a0to the scientistic-technological society.\u00a0 Certainly, the future did not look necessarily bright from Del Noce\u2019s perspective, even decades ago. He warned of the \u201cmessianic aspect\u201d in Communism as ultimately eclipsing the values of the past and creating a \u201cmost complete vacuum\u201d: \u00a039<\/sup><\/p>\n

What is left, if not a human being disconnected from the past and without hope for the future, deprived of a community based on values, so that we can speak, as a general form, of an individual without a person?\u00a0<\/em><\/p>\n

\u2026But this we can say from the secularist perspective, the end of Christianity could only be envisioned precisely in the form in which the theologians of secularization intend to achieve it, regardless of their degree of awareness.<\/em><\/p>\n

\u2013 Del Noce, \u201cThe Crisis of Modernity\u201d, pg. 285-286<\/p><\/blockquote>\n

Del Noce identified the \u201cFascist\u201d as the complete incarnation of the \u201crepressive type\u201d which allows propaganda to claim cultural \u201cpermissivism\u201d as representing \u201cthe fullness of anti-Fascism\u201d.\u00a040<\/sup><\/p>\n

ANTIFA versus MAGA, anyone?<\/p>\n

Marxism is\u00a0revolutionary<\/em>\u00a0which, in turn, engenders\u00a0reactionary<\/em>\u00a0politics (including eventual warfare) from those on the right side of the political spectrum (including what has been labeled as the fascist right).<\/p>\n

People act on what they believe, hence the metaphysical influences throughout history within politics, economics, science, religion, and culture.\u00a0 Subsequently, as history shows, each sequential civilizational\u00a0turning<\/em>\u00a0has amplified in direct correlation with advancements in technology.<\/p>\n

In our digital age: science, faith, politics, and economics are being coalesced on a global scale\u2026 and according to the construct of Scientism.<\/p>\n

Therefore, people will choose according to transcendent objective truth\u2026 or\u2026 secular\/historical materialism.<\/p>\n

Those are the battle lines now.<\/p>\n

In modernity, there exists genuine virtue that is real, and virtue signaling which is fraudulent. There is science and there is Scientism. There is objective truth and there is emotionalism; reason or feelings; knowledge or deception; truth-tellers versus wizards.<\/p>\n

Some choose\u00a0what<\/em>\u00a0to believe while others choose\u00a0who<\/em>\u00a0to believe. Then they act on their beliefs in faith \u2013 many with courage and others acting out of self-concern and cowardice.<\/p>\n

In reading Augusto Del Noce, it would appear that Clownworld has manifested in this manner: \u00a0Atheism<\/em>\u00a0precedes a faith in\u00a0relativism<\/em>\u00a0which soon transitions to\u00a0nihilism<\/em>\u00a0and, ultimately,\u00a0violence<\/em>\u00a0in the expression of\u00a0power<\/em>.<\/p>\n

A slippery slope, indeed.<\/p>\n

 <\/p>\n

\n
\"\"<\/figure>\n<\/div>\n

Del Noce referenced the characteristics of totalitarianism as revealed in philosopher Eric Voegelin\u2019s 2001 book \u201cThe Myth of the New World\u201d as follows:\u00a0 \u00a0A \u201cban of the questions\u201d leads to the purposeful \u201cobstruction of reason\u201d.\u00a0 Then, what begins as a\u00a0persecution of religion<\/em>\u00a0will eventually mutate into the\u00a0persecution of reason<\/em>, in every totalitarian system.\u00a041<\/sup><\/p>\n

What is pure power when not subject to morality? Force.\u00a0 Del Noce was correct in saying:\u00a0 \u201cWhere force is absolutely sovereign, justice is absolutely unreal<\/em>.\u201d\u00a041<\/sup><\/p>\n

As another aside, in closing, let me just say that any misinterpretations (and\/or oversights) regarding Del Noce are mine alone.\u00a0 The \u201cCrisis of Modernity\u201d contains an epic amount of content and I would not be surprised if any experts\u00a0in all things Del Noce<\/em>\u00a0accuse me of remembering him wrong.\u00a0 Should that be the case, I welcome any such discussion in the comment sections.\u00a0 This article was a result of my reading \u201cCrisis\u201d and highlighting that which I, personally, found relevant to our time in history and pursuant to the content of my previous articles.<\/p>\n

In the second appendix of \u201cCrisis\u201d, Del Noce said his insights were to \u201cstimulate reflection\u201d and that \u201cproviding solutions\u201d was \u201cbeyond the scope of this brief work.\u201d\u00a042<\/sup><\/p>\n

Perhaps, therefore, if solutions are to be found, a good start might be to apply Del Noce\u2019s insights toward the objectives of restoring\u00a0Logos<\/em>,\u00a0logic<\/em>,\u00a0love<\/em>, and\u00a0law<\/em>\u00a0in our own communities first, and, then, beyond.<\/p>\n

\u2014-References:<\/h4>\n

1. Del Noce, Augusto. \u201cThe Crisis of Modernity\u201d, trans. Carlo Lancellotti, McGill-Queen\u2019s University Press, 2014 , page ix<\/p>\n

2. Ibid., page x<\/p>\n

3. Ibid., page 80<\/p>\n

4. Ibid., page xiii<\/p>\n

5. Ibid., page xv<\/p>\n

6. Ibid., pages xx-xxi<\/p>\n

7. Ibid., page 250<\/p>\n

8. Ibid., page 3<\/p>\n

9. Ibid., page 6<\/p>\n

10. Ibid., page 189<\/p>\n

11. Ibid., page 190<\/p>\n

12. Ibid., page 191<\/p>\n

13. Ibid., page192<\/p>\n

14. Ibid., page 193<\/p>\n

15. Ibid., page 194<\/p>\n

16. Ibid., page 195<\/p>\n

17. Ibid., page 205<\/p>\n

18. Ibid., page 207<\/p>\n

19. Ibid., page 214<\/p>\n

20. Ibid., page 177-178<\/p>\n

21. Ibid., page 217<\/p>\n

22. Ibid., page 176<\/p>\n

23. Ibid., page 175<\/p>\n

24. Ibid., page 182<\/p>\n

25. Ibid., page 183<\/p>\n

26. Ibid., page 218<\/p>\n

27. Ibid., pages 139-140<\/p>\n

28. Ibid., pages 141-142<\/p>\n

29. Ibid., page xiv<\/p>\n

30. Ibid., page 294<\/p>\n

31. Ibid., pages 296-297<\/p>\n

32. Ibid., pages 302-303<\/p>\n

33. Ibid., page 252<\/p>\n

34. Ibid., page 254<\/p>\n

35. Ibid., page 258<\/p>\n

36. Ibid., pages 43 & 253<\/p>\n

37. Ibid., page 260<\/p>\n

38. Ibid., page 232<\/p>\n

39. Ibid., pages 285-286<\/p>\n

40. Ibid., page 138<\/p>\n

41. Ibid., page 233<\/p>\n

42. Ibid, page 286 (from a 1983 article entitled \u201cNotes on Secularization and Religious Thought\u201d)<\/p>\n

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