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"The worst plague of the 20th century is not AIDS but religious fundamentalism," said the Nobel Prize awardee Wole Soyinka. "Fundamentalism is the greatest threat to world peace and democracy, he warned against new militant intolerance in Darfur, Chechnya and Indonesia. With the death of ideology in general, and the death of communist ideology in particular, which virtually amounted to religion, religion has stepped in to fill the vacuum. Religion, he wrote, is the 21st century's defining issue - just as W.E.B. Du Bois predicted race would be for the 20th century."  Soyinka's words, mutatis mutandis, apply also to the pitiable state of postmodern sciences disrupted by a huge inrush of paranormal, parapsychological and esoteric irrationality. After they unanimously resigned from evolutionary, historical, comparative and sociological systemisation, they repudiated also formal and mathematical methods and returned to lures of hagiographical, metaphysical and hermeneutical mannerism. The disquieting revival of the fundamentalist worship of saints and martyrs cannot be passed off as a few pious souls' innocent pastime, it announces an infallible token of a new powerful inquisition occupying academic institutions and criminalising rational science as heresy.












The political thinkers Alvin Toffler, Lester C. Thurrow, Hedley Bull, Alain Minc and Phil Williams have found a simple diagnosis of postmodern worries in the coming of New Middles Ages. Hank Edson blames for its excesses George W. Bush's presidentship: Let's face it we are in an era of new feudalism. The Republican Alliance of economic oppression, religious manipulation, and institutionalized brutality controls our government and we all work to make its elite leadership immensely, obscenely rich. In his view democracy is buried by the corporate monopolies of Big Business, the false prophets of the Religious Right, and the Neo-Conservative war-mongers. In scientific thought New Feudalism is announced by heralds of New Scholasticism. Pope John Paul II beatified 1340 persons and canonised 483 saints for working miraculous wonders. Supernatural miracles are done also in philosophy plagued by a huge epidemic of metaphysical speculation disguised as postmodern discourse. Instead of the alleged deconstruction of Western-European metaphysics it undertakes its thoroughgoing reconstruction. After E. Hubble and A. Friedman extended Darwinist evolutionism to the history of stars the New Scholasticism illuminated George W. Bush to defend theological creationism by ingenious theories of the Intelligent Design.



Alain Minc: „Historický optimismus prochází agonií, dovršuje se konec vlády více než tří století pokroku a řádu.“ Le nouveau Moyen Age,

    Paris : Gallimard, 1995.

Gwynne  Dyer: Evropané se nemusejí omlouvat za křižácké výpravy,

    LN, červenec 1999,  s. 1, 10.

William Pfaff: Globalizace je “kolonialismus” dneška, LN 28. 7. 2001,

    s. 11.
Joyce Nelson: Beyond banksters: resisting the new feudalism.

    Watershed Sentinel  Books, 2016.

Yves  Ternon: Genocidy v 20. století. Praha 1997.

Lester  C. Thurow: Přijde nová  revoluce a po ní nový středověk, LN

    19. 11. 1998, příloha Středoevropských novin 9, s. 17, 20.

Alvin Toffler: Šok z budoucnosti. Praha 1992.

Alvin Toffler: Nečekají nás krvavé revoluce, ale velké krize, LN  21. 1.













The crisis of sciences in the Post-Industrial Age did not start with Postmodernism, its first marks appeared in the French fin-de-siecle decadence followed by huge upsurges of necrophilic traditionalism during two world wars. Jan Legowicz wrote that Renascence condemned medieval scholasticism for ever to oblivion but the decadent 1890s called it back from the grave. After five centuries its resurrection was arranged by Dilthey’s counter-reaction to positivism, Pope Leo XIII in Italy and Gaetano Sanseverino in Naples, who installed Neo-Thomism as the official theological doctrine of the Catholic Church.  In the 1930s traditionalism encapsulated in the Soviet conservative dogmatism and persisted in this sporulated form until Gorbachev's reforms. The first to open discussion about New Middle Ages was Nikolai Berdyaev in his study Das neue Mittelalter (1927) and the first to blast the trumpet of new scholasticism, apart from the Freiburg and Louvain school of Neo-Thomism, was Wilhelm Dilthey. It was his Geisteswissenschaften that had polluted social sciences with hermeneutics, interpretation and vague symbolism. Medieval theological scholasticism has returned in the disguise of metaphysics and classical cathedral idealism in the disguise of deconstructed metaphysics. Nietzsche, Heidegger and Derrida installed the reign of religion without god, metaphysics without theology, and church without priesthood. This is how old good Europe overtook Islamist fundamentalist fanaticism and preserved the precious legacy of Jesuits in a much more sophisticated way. Instead of interpreting sacred words of St. Thomas and St. Bonaventure Heidegger founded an atheistic exegesis of Hölderlin's and Rilke's poems. On the ruins of medieval theology there emerged new priesthoods of metaphysical scholars entrenching their positions in sectarian phalanges and launching militant pogroms on positivist science.



European universities hardly go as far as Pakistani theological seminaries (madrassas) in preaching dogmatic theology, scholastic exegesis, hagiography and martyrology. They back up the new conservatism but do not belch flames against all innovations of religious dogmas. They only deconstruct classical and phenomenological hermeneutics and replace the standard methodology of systematic and applied sciences by their derived psychological and interpretative surrogates: communicative psycholinguistics, psychopoetics, receptive aesthetics, interpretative sociology, interpretative anthropology etc. Such psychosciences' function as shadow doubles of systematic disciplines voiding them of their evolutionary content and reducing them to a sort of exegetic sophistry. Their common denominator consists in denying any lawful and deterministic processes in society and nature and advocating human creationism' that considers all social phenomena as intentional inventions of the human mind. If aesthetics regards every work of arts as an independent creation of the human brain, then there are no social interrelations between aesthetic norms and styles and there exists no meaningful study of literary trends, movements, schools and periods. Human creationism falls to the same conclusion as theistic creationism: all phenomena and categories of social and natural history do not grow out of one evolutionary backbone of immanent material development and represent only a heap of unrelated facts arisen as independent inventions of individual authors. Such agnosticist apriorism puts every discipline on the zero starting-point of knowledge, nothing exists, nothing is known and nothing can be cognized.










Postmodern sciences suffer from structural asymmetry typical of Barocco and other decadent dark ages in history: all progress has concentrated into narrow fields of applied technology oriented to arousing refined spiritual, sensuous and bodily pleasures (gene splicing, information technology, electronic appliances, luxurious accessories) while the natural physical world is neglected as irrelevant. Our fat lazy postmodern mind is fed by the tabloid repast of occult astrology and feels reluctance to occupy itself with any rational knowledge that does not bring immediate profit. It abhors outer material existence and indulges in the would-be virtual reality of dream-like supernatural electronic fantasies full of blood, sex, violence and brutality. As a result it values witchcraft and esoteric occult knowledge more than sceptical study with its empirical research, statistic figures, systematic tables, historical lawfulness and economic determinism. Waves of occult pseudo-sciences are known to regularly accompany high criminality in corrupt finance, commerce and political leadership because 'grey', shadow', dark', black' and brown economy' necessarily produces grey', shadow',  dark', black' and brown science'. In bright ages fast progress of systematic sciences is due to the bloom of evolutionary, typological, comparative, diffusionist, historical and sociological methods. In dark ages of history they die out because criminal oligarchy installs a reign of occult conscience', arouses fundamentalist passions and Aryanises them as heresy. This is why the modern and postmodern decomposition of scientific thought has a close parallel in the cultural decadence of the Barocco counter-reformation. Jesuit bigotry could not control schools and universities without launching attacks upon the Huguenot school of historiography (Fauchet), pansophia (Comenius, Hartlib, Drury), Cartesianism (Descartes), Jansenism (Pascal) and the Port-Royal rational methodology (Arnauld, Lancelot). New scholasticism does not assist theology as its humble maid-servant (ancilla theologiae) but attends on a reformed political inquisition as an ancilla ideologiae.











Soviet Marxism paved the same way from the progressivist revolutionary left to the conservative Stalinist right as Wycliffism, Hussitism, Lutheranism or Calvinism. It did not fulfil the initial hopes of a new Enlightenment and soon shipwrecked in shallow waters of the red tape bureaucracy. The enthusiastic inspiration of the 1920s was soon followed by a conservative counter-reaction of the 1930s that shattered its promising achievements to pieces. Illiterate attacks of Soviet bureaucrats on Plekhanov's aesthetics, M. N. Pokrovsky's historical school, N. Vavilov's genetics, V. F. Pereverzev's and M. Bakhtin's literary sociology, A. N. Veselovsky's and V. F. Shishmarev historical poetics, N. D. Kondratiev's evolutionary econometrics, N. Marr's sociolinguistics as well as P. Blonsky's democratic pedagogy had a tragic impact on academic studies. They were conducted by adherents of voluntaristic personalism (T. Lysenko, A. S. Makarenko, P. Yudin, Mark Rosenthal', M. Lifshitz) that refused deterministic materialism and belauded the heroic tradition of national literature. Stalinism imbibed all poisons of the reactionary superstitious period. In the 1930s Soviet conservative fundamentalism played the same role as the clerical right in other countries. Thanks to Soviet conservatives saint worship reappeared as personality cult, hagiography got secularised as a biography of national classics and medieval theological exegesis degenerated into an art of interpreting quotations from political leaders' writings. The victory of conservatives could be expected but there is no excuse for the Soviet communist party's failure to theoretically unmask its blunders even in later decades. Stalinist illiterate bureaucrats' harangues against objectivist sciences have become an efficient weapon for post-modern neo-cons' campaigns.



The crisis of postmodern sciences started with Reaganomics and introducing free-floating exchange currency rates that strengthened the uneven distribution of Western wealth and Eastern poverty in our unilateral and unipolar civilisation. Strong currencies act as a magic wand luring myriads of barbarians to come to Western metropoles and serve here as voluntary slaves in miserable conditions. The decline of nation states has unleashed dark forces of international oligarchic corporations that spread their poisonous sowing all over the world. These corporations have fused the West into a new Roman Empire with armies prepared to conquer the uncivilised terrorist barbaricum. Strong money brings a new division of labour, revenues and material delights. The physical world of manual work and rational science is left for our hard-working Mexican, Algerian, Turkish and Ukrainian slaves, who were born with the stigma of coming from countries with inferior worthless currencies. Ours is the paradise of spiritual bliss and esoteric financial magic. This imaginary realm of supernatural stockbroking wonders is reserved for us, the western moneyed well-to-do, because we have become Jahve's Chosen People. We are called to serve as missionaries in global missions and cure the local sick devalued money by our investments.  The spirit of medieval fundamentalism has resurrected from the grave in order to fulfill the sacred mission of Aryanising heathens, barbarians, heretics and infidels' properties.










The revival of medieval fundamentalism has had the worst impact on the dramatic decline and disintegration of humanities. The regress of social sciences and their lagging behind natural sciences is due to the epidemic infection of irrational thought in all dark ages of human civilisation addicted to acquisitive plundering. Since they had not managed to constitute as exact sciences by the end of the positivist scientific revolution, they have entirely resigned from cognitive study of reality and resorted to the ideological subjectivist lures of intuitive essay-writing. With the coming of the irrational revival of the 20th century they began to hoard their essayistic apparatus as fallen dogmatic scholasticism based on hermeneutic interpretation and partly secularised ecclesiastic hagiography. Instead of developing a scientific cognitive approach to reality they adopted common readers' empathic attitudes that give vent to aesthetic, ideological and religious passions. They tend to regard cognition through the magic glasses of religious cults that mystify knowledge as an annunciation of a gospel preached by its holy fathers, prophets and national classics. They reduce literary studies to poetic essay-writing, as if there were no principal difference between theoretical politology and practical politics or between erudite literary historians and poets. They mistake theoretical science for its practical scope of study, as if there were no difference between professors of medicine and their diseased patients. They do not study epidemic psychoses of modern social thought like scientists from a theoretical point of view, but only further their mechanical propagation and contagion as their germ-carriers.