Koran (the term of Eric Voegelin)

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This page is a translated version of the page Коран (термин Эриха Фогелена) and the translation is 43% complete.

Данная статья является незавершенной и находится в процессе доработки.

сверхразумный или доразумный свод невразумительных, противоречивых и неисполнимых предписаний. Одна из литературных форм патологической речи.

Коран полностью перекрывает путь к Христианству.

В политическом гностицизме коран кодифицирует истину и предназначен для духовного и интеллектуального воспитания «верных».

Массовая религия тяготеет к тому, чтобы признать кораном Священное Писание Нового и Ветхого Заветов.

definition

"From this dilemma between chaos and tradition emerged the first device, that is, the systematic formulation of the new doctrine in scriptural terms, as it was provided by Calvin’s Institutes. A work of this type would serve the double purpose of a guide to the right reading of Scripture and of an authentic formulation of truth that would make recourse to earlier literature unnecessary. For the designation of this genus of Gnostic literature a technical term is needed; since the study of Gnostic phenomena is too recent to have developed one, the Arabic term Koran will have to do for the present. The work of Calvin, thus, may be called the first deliberately created Gnostic koran. A man who can write such a koran, a man who can break with the intellectual tradition of mankind because he lives in the faith that a new truth and a new world begin with him, must be in a peculiar pneumopathological state. Hooker, who was supremely conscious of tradition, had a fine sensitiveness for this twist of mind. In his cautiously subdued characterization of Calvin he opened with the sober statement : ' 'His bringing up was in the study of civil law"; he then built up with some malice: «Divine knowledge he gathered, not by hearing or reading so much, as by teaching others»; and he concluded on the devastating sentence : «For, though thousands were debtors to him, as touching knowledge in that kind; yet he (was debtor) to none but only to God, the author of the most blessed fountain, the Book of Life, and of the admirable dexterity of wit.»

The work of Calvin was the first but not the last of its kind; moreover, the genus had a prehistory. In the early phases of Western Gnostic sectarianism, the place of a koran was taken by the works of Scotus Eriugena and Dionysius Areopagita; and in the Joachitic movement the works of Joachim of Flora played this role under the title of Euangelium acternurn. In later Western history, in the period of secularization, new korans were produced with every wave of the movement. In the eighteenth century, Diderot and D’Alembert claimed koranic function for the Encyclopedie francaise as the comprehensive presentation of all human knowledge worth preserving. According to their conception, nobody would have to use any work antedating the Encyclopedie, and all future sciences would assume the form of supplements to the great collection of knowledge. In the nineteenth century, Auguste Comte created his own work as the koran for the positivistic future of mankind-but generously supplemented it by his list of the one hundred great books-an idea which still has retained its appeal. In the Communist movement, finally, the works of Karl Marx have become the koran of the faithful, supplemented by the patristic literature of Leninism-Stalinism.

The Gnostic koran is the codification of truth and as such the spiritual and intellectual nourishment of the faithful. From contemporary experience with totalitarian movements it is well known that the device is fairly foolproof because it can reckon with the voluntary censorship of the adherents; the faithful member of a movement will not touch literature that is apt to argue against, or show disrespect for, his cherished beliefs. Nevertheless, the number of faithful may remain small, and expansion and political success will be seriously hampered, if the truth of the Gnostic movement is permanently exposed to effective criticism from various quarters. This handicap can be reduced, and practically eliminated, by putting a taboo on the instruments of critique; a person who uses the tabooed instruments will be socially boycotted and, if possible, exposed to political defamation. The taboo on the instruments of critique was used, indeed, with superb effectiveness by the Gnostic movements wherever they reached a measure of political success. Concretely, in the wake of the Reformation, the taboo had to fall on classic philosophy and scholastic theology; and, since under these two heads came the major and certainly the decisive part of Western intellectual culture, this culture was ruined to the extent to which the taboo became effective. In fact, the destruction went so deep that Western society has never completely recovered from the blow[1].

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  1.  Voegelin, Eric. The new science of politics. An introduction. — Chicago, London: University of Chicago press, 1974. — P. 138-141.