Having written a book on Modernism—still in the editing process—I have, at this point, become something of an expert on the subject. I do not relish in this fact, as Modernism, being the “synthesis of all heresies,” is a web of insanity and confusion. Perhaps you have seen one of those police dramas or thriller shows with that classic trope of the detective who stays up all night piecing together evidence on a display board; in the morning, his colleagues come in to find him—hair disheveled, coffee cups everywhere, ashtrays filled with cigarettes—and he says, “I did it! I figured out who killed him!” The poor man has solved the case, but he has almost lost his mind in the process; it is very dangerous to enter into the mind of a killer in order to catch him. The Unprotected Class:... Carl, Jeremy Best Price: $26.38 Buy New $23.38 (as of 08:32 UTC - Details)

I can relate to this man in the story because it has been quite an unnerving process to study deeply the mind of the Modernist, who is, in many ways, as or more deranged than the murderer. You see, a murderer is probably saner than the Modernist because the murderer is a realist. The murderer believes in life and death—thus, he kills his victim; the murderer usually believes in right and wrong—thus, he kills the victim because he believes he has been wronged by him; the murderer believes that justice is real—thus, he runs from the law; sometimes the murderer is even a moral man who believes in sin—thus, he confesses his crime to the police in order to alleviate his conscience.

Modernists believe—if we can say they believe anything—that reality has been bifurcated into a dualist Cartesian theater of the interior and exterior life that are independent of one another. Descartes said cogito, ergo sum—I think, therefore I am—and turned reality upside down, making himself the starting point for reality, thereby relativizing all exterior truth. The mad Modern philosopher who adopts Descartes’ dualism takes his cold, hard subjectivism as a cold, hard fact, not realizing the futility of adopting subjectivism objectively.

Kant took Descartes’ dualism and turned it into a whole philosophical school based on the notion that active and vital experience of things was a measure of the truth of a thing. Kant was not an objectivist, but he was, in a sense, logically consistent in a world of illogicality and positive subjectivism. Hegel followed in Kant’s footsteps—if they really were footsteps because there would be no way of knowing if Kant had objectively stepped—and applied the evolutive aspect of a proto-Darwinian metaphysics wherein thesis and antithesis smashed together as opposing forces to synthesize opposites into a composite of solidified contradiction. For Hegel, truth began in the subjective, but it was objectively synthesized by the active process of a Hegelian synthesis.

Cancer and the New Bio... Cowan MD, Dr. Thomas Best Price: $13.52 Buy New $18.07 (as of 03:15 UTC - Details) Henceforth, all truth, to use the term loosely, became an evolutionary process governed by the blind laws of nature that had neither telos nor common sense. The metaphysical evolutionist became the biological evolutionist, and reality became ever more absurd. Not only did the interior life of man govern reality based on his changing personality and self-actualization, but the physical underpinnings of live reality were no longer solid or stable. Evolution in metaphysics destroyed reality as it had always been understood. Chesterton said as much in Orthodoxy:

[Evolution] means that there is no such thing as an ape to change, and no such thing as a man for him to change into. It means that there is no such thing as a thing. At best, there is only one thing, and that is a flux of everything and anything. This is an attack not upon the faith, but upon the mind; you cannot think if there are no things to think about. You cannot think if you are not separate from the subject of thought. Descartes said, “I think; therefore I am.” The philosophic evolutionist reverses and negatives the epigram. He says, “I am not; therefore I cannot think.”

This madness was picked up first by the Protestants—which should be expected, considering heretics always believe strange things—and was adopted by Modernist Catholic scholars. Pius X’s crusade against Modernism was fierce; but, in a sense, it had come too late. This is not to criticize the holy pope but only to admit that reality had been destroyed long before the Hammer of Modernists was given the opportunity to define the greatest heresy in the history of the Church.

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