Science, Politics and Gnosticism: Two Essays
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therapy. III THE MURDER OF GOD OUR ANALYSIS OF parousiastic doxa began with the Marxian texts that have to do with the prohibition of questions. The examination was based on these passages because in them the motives, symbols, and patterns of thought of the gnostic mass movements of our time can be seen in rare concentration. It would be difficult to find another document of modern gnosticism that in power and clarity of expression, in intellectual vigor and ingenious determination, would
death of the abstraction of divine being, which is not established as self. This death is the unhappy consciousness’ painful feeling that God himself has died.61 What seems here to be a simple statement—the mere observation of a fact—is actually something more. For God has died because he was no more than a phase of consciousness that is now outmoded. And it is outmoded because consciousness in its dialectical progress has gone beyond it. The death of God is not an event, but the feat of a
between hope and fear, not knowing whether God has received my prayer favorably or not. Perhaps, for the masses, this high spiritual clarity is made bearable through a connection with the neither high nor especially spiritual extension of God’s realm by force of arms over the ecumene. The gnostic mass movements of our time betray in their symbolism a certain derivation from Christianity and its experience of faith. The temptation to fall from a spiritual height that brings the element of
Introduction,” in Bottomore, p. 43]. 51 Ibid. 52 Ibid., p. 264 [Bottomore, p. 44]. 53 Ibid., [Bottomore, p. 43]. 54 Ibid., p. 263 [Bottomore, p. 43]. 55 Ibid., p. 264 [Bottomore, p. 43–44]. 56 Ibid. [Bottomore, p. 44]. 57 Ibid., p. 265 [Bottomore, p. 44]. 58 Ibid., p. 266 [Bottomore, p. 46]. 59 Hegel, Phänomenologie des Geistes, p. 79 [Baillie, p. 149]. 60 Ibid., pp. 79–80 [Baillie, pp. 149–50]. 61 Ibid., p. 546 [Baillie, pp. 781–82]. 62 Ibid. [Baillie, p.
accessible to a science beyond opinion. Its aim is knowledge of the order of being, of the levels of the hierarchy of being and their interrelationships, of the essential structure of the realms of being, and especially of human nature and its place in the totality of being. Analysis, therefore, is scientific and leads to a science of order through the fact that, and insofar as, it is ontologically oriented. The assumption alone, however—that the order of being is accessible to knowledge, that