This Dark Age

A manual for life in the modern world.

By Daniel Schwindt

NOTICE:
This Dark Age is now available in paperback on Amazon. The print version is MUCH cleaner than this online version, which is largely unedited and has fallen by the wayside as the project has grown. If you’ve appreciated my writing, please consider leaving a review on the relevant paperback volumes. The print edition also includes new sections (Military History, War Psychology, Dogmatic Theology).

Volume 1 | Volume 2 | Volume 3| Volume 4 | Volume 5 | Volume 6

All things participate in the Intellect

All things participate in intelligence, although we only refer to those who have the power of active participation as “intelligent.” Even vegetable life possesses knowledge in its way, or else it could not become what it is. Man is the most intelligent being because only he has the power to actively participate in the Intellect—to realize it in himself. But this does not mean that a given man, who is by nature intelligent, will always actively participate in intelligence. Men also have the capacity to forgo the exercise of this power and to revert to passive participation. They continue to think, but at a low level and in a way similar to the higher animals, and regarding this level of participation the scientists are correct who see in man and ape only a difference of degree and not of kind. The error here is in taking only the instinctual, passional man as the standard for the comparison.

All men are intelligent, or else they could not think at all, but thought, or the exercise of the rational faculty, is not identical with the Intellect. Rational thought is the instrument of the Intellect in rational beings: it is evidence of the Intellect, but is not the thing itself. It is possible that the reason becomes so tenuously connected to the Intellect that it ceases to be subject to its principle and becomes “unprincipled.” It will then serve some lower faculty, which might take the form of a mental passion, of which materialistic science is one. It might also mean that reasoning is subject to an emotion or a temperament, and that it acts only as directed by this passion. This is why we say that reasoning alone cannot guarantee the truth of anything, since we can reason ourselves into anything, provided we desire it.

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