By Frithjof Schuon

During this re-creation of his most vital philosophical paintings, Frithjof Schuon confronts the pitfalls of rationalism and relativism inside of glossy philosophy. This re-creation contains an absolutely revised translation from the French unique and includes an intensive Appendix with formerly unpublished letters and different deepest writings.

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Sample text

If the intellectual perception of the Good is a participation in the Good, the perception of evil is always derived from this same participation, but in an extrinsic or negative sense; only vice itself—not the notion of vice—participates in the cosmic root of vice. There is no symmetry here since intelligence is a good; an intellection whose object is an evil always remains a good, intimately joined to the positive and immutable “ideas” of things and operating in their light and with their concurrence.

42 Rationalism Real and Apparent on Revelation, it nonetheless finds itself in a similar position insofar as its arguments display limita­tions in relation to both the subject and the object: in relation to the subject because the theologian relies on a certain kind of logic alone and not on intellection, and in relation to the object because the premises are reduced to fixed and exclusive conceptual forms, namely dogmas or their scriptural roots. Nevertheless the in­trinsically supernatural character of the dogmas and a certain grace inherent in religion guarantee that correct theological reasoning will be free from the arbitrariness of profane thought, and they allow it to remain to a certain degree a ve­hicle of truth or at least a point of reference; the reason­ing in question is nevertheless restrictive because of its exclusive­ness, and it can even be aberrant in relation to total truth.

Our knowledge of things is inevitably relative, and being rela­tive it is also fragmentary; the cosmos is woven of relative ob­jectivity and relative subjectivity; without relativity, there could be no existence. * * * Agnostics and other relativists dispute the value of metaphysi­cal certainty; in order to demonstrate the illusory character of the de jure certainty of truth, they set it in opposition to the de facto certitude of error, as if the psychological phenomenon of false certainties could prevent true certainties from being what they are and from having all their effectiveness, and as if the very existence of false certainties did not prove in its own way the exis­tence of true ones.

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