By René Guénon
It's not information that the Western international is in a problem, a challenge that has unfold a ways past its aspect of starting place and develop into worldwide in nature. In 1927, René Guénon answered to this difficulty with the nearest factor he ever wrote to a manifesto and 'call-to-action'. The trouble of the fashionable global used to be his so much direct and whole software of conventional metaphysical principles-particularly that of the 'age of darkness' previous the top of the current world-to social feedback, handed purely via The Reign of volume and the indicators of the days, his magnum opus. within the current paintings Guénon ruthlessly exposes the 'Western deviation': its lack of culture, its exaltation of motion over wisdom, its rampant individualism and normal social chaos. His reaction to those stipulations used to be no longer 'activist', in spite of the fact that, yet only highbrow, envisioning the arrival jointly of Western highbrow leaders able lower than favorable situations of returning the West to its conventional roots, probably through the Catholic Church, or, less than much less favorable ones, of at the very least holding the 'seeds' of culture for the time to return.
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Additional resources for The Crisis of the Modern World (Collected Works of René Guénon)
It is this that gives the appearance of opposition; but a reconciliation must be possible between these contraries, or so-called contraries; as a matter of fact, one could say the same for all contraries, which cease to be such as soon as they are viewed from a higher level than the one where their opposition has its reality. Opposition or contrast means disharmony or disequilibrium, that is to say something which, as we have already made clear, can exist only from a relative, particular, and limited point of view.
As long as Westerners persist in ignoring or denying intellectual intuition, they can have no tradition in the true sense of the word, nor can they reach any understanding with the authentic representatives of the Eastern civilizations, in which everything, so to speak, derives from this intuition, which is immutable and infallible in itself, and the only starting-point for any development in conformity with traditional norms. 4 SACRED AND PROFANE SCIENCE WE HAVE JUST SEEN that in civilizations of a traditional nature, intellectual intuition lies at the root of everything; in other words, it is the pure metaphysical doctrine that constitutes the essential, everything else being linked to it, either in the form of consequences or applications to the various orders of contingent reality.
The term 'physics', in its original and etymological sense, means precisely the 'science of nature' without qualification; it is therefore the science that deals with the most general laws of 'becoming', for 'nature' and 'becoming' are in reality synonymous, and it was thus that the Greeks, and notably Aristotle, understood this science. If there are more specialized sciences dealing with the same order of reality, they can amount to no more than 'specifications' of physics, dealing with one or another more narrowly defined sphere.