In the second episode of our series on Hegel as an exemplar of the modern metaphysics, we go with some depth into main points of this metaphysics – the notion of encyclopedia, absolute knowledge and, above all, his attempt to abolish “the given” in identifying essence and appearance. We proceed to point out his relative convergence with Jacob Boehme in an idea of nature as the “body of God” and why this naturally follows from Hegel’s Science of Logic and why it is, rather than being an instance of Christian metaphysics, in reality its almost total inversion, ending up with the notion of absolute knowledge as absolutely secular “wisdom of the world”. Throughout we give remarks on Hegel’s influence and his congeniality with those who were apparent opponents. In the third episode this congeniality in disparity will be the focus of the discussion.
In the third part of his series of essays, Mihai provides us with the exposition of traditional Christian outlook to dogma and its role in ascetic life, a qualification rarely pointed out today, as dogmatic seems to have become a subject of endless discussions instead of the guideline to spiritual life.
In this podcast Mihai and I cover a wide spectrum of topics related to various understandings and misunderstanding of what exactly is the Tradition we often talk and write about. We begin with Rene Guenon's understanding of the term and proceed to depiction of some examples of contemporary anti-Tradition trajectory of every day life, manifested in various ways and summed up in the drive to erase the notion of origin in the widest sense of the word; in the process we touch upon various aspects of Guenon's work, a nihilism of contemporary workplace, Mihai evaluates Guenon's "disciples" Julius Evola to Fritjof Schuon, we touch upon eternity and time, and, finally, we point out some remedies we think are beneficial to those of us who cannot make compromise with the world in dissolution.
Posthumanism, in quite general sense of the term, is an omnipresent subject on KT. Conspiracy theories, on the other hand, less so. However, what if conspiracy theories, in the most pejorative sense you can think of, could be a substance of what one might call nascent posthuman religion or at least a world view that seems to be the most compatible one with the negative essence of dissolution of the modern world and modern man? If there's anyone who could provide us with even a preliminary answer to these questions than it must be the Ayatolah of conspiratorial new age populism - David Icke himself.
In the second part of our podcast on ailments of modern philosophy and its denouncement of supposedly illusory problems, i.e. of human propensity to think about the good, beautiful. God and other uncool subjects that should be denounced as mere affliction of mind, we turn to more mundane examples from every day life to demonstrate the superiority of dogmas over critical thinking as it is understood today.
In this podcast we put forward the notion of illusory problems and meaningless questions in philosophy. From the modern standpoint, which we exemplify by Kant's and Wittgenstein's positions, the entire history of metaphysics, theology and generally those modes of understanding that are poised to reaching transcendence in any conceivable way is merely a misunderstanding: either a natural illusion of the pure mind (Kant) or merely a case of pathological misuse of language (Wittgenstein).
Deirdre informs us about yet another ongoing attempt to deprive human beings of human form, in this case at the youngest age. Taber school in Barcelona, removing fairytales and books from young children's bookshelves, and no doubt to be followed by other schools doing likewise, is a deeply ideological act, and part of a wider process of historical revisionism that infantilises us all.
We interrupt the practice of publishing exclusively our original content and nick the extract from the book length series of interviews Cardinal Robert Sarah gave to French author Nicholas Diat. Although, in religious matters, we rarely address the problems of contemporary Church directly, prefering instead to bring out the positive content of Christian Tradition and simultaneously address the proverbial signs of the times as we see them in accordance with our mainly philosophical expertise, this time around we cannot pass on the opportunity to express admiration for a man who does both of these things with clarity that we would be hard pressed to match, even from our comfortable, marginal, position of much freedom and zero influence. As the text is multilayered and at few points Cardinal's wording is especially succint in addressing some of the ills we've been writing of at length, readers can expect commentary to follow.