Andrew Lobaczewski - Political Ponerology - A Science on the Nature of Evil Adjusted for Political Purposes
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- Название:Political Ponerology: A Science on the Nature of Evil Adjusted for Political Purposes
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- Год:2006
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Political Ponerology: A Science on the Nature of Evil Adjusted for Political Purposes: краткое содержание, описание и аннотация
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from many generations’ worth of creation and transmission.
The environment may also have a destructive influence upon
the development of our reasoning faculties. In its environment
in particular, the human mind is contaminated by conversive
thinking17, which is the most common anomaly in this process.
It is for this reason that the proper development of mind re-
quires periods of solitary reflection on occasion.
Man has also developed a psychological function not found
among animals. Only man can apprehend a certain quantity of
material or abstract imaginings within his field of attention,
inspecting them internally in order to effect further operations
of the mind upon this material. This enables us to confront
facts, affect constructive and technical operations, and predict
future results. If the facts subjected to internal projection and
inspection deal with man’s own personality, man performs an
act of introspection essential for monitoring the state of a hu-
17 Conversive thinking: using terms but giving them opposing or twisted
meanings. Examples: peacefulness = appeasement; freedom = license; initia-
tive = arbitrariness; traditional = backward; rally = mob; efficiency = small-
mindedness. Example: the words “peacefulness” and “appeasement” denote
the same thing: a striving to establish peace, but have entirely different con-
notations which indicate the speaker’s attitude toward this striving toward
peace. [Editor’s note.]
64
SOME INDESPENSIBLE CONCEPTS
man personality and the meaning of his own behavior. This act
of internal projection and inspection complements our con-
sciousness; it characterizes no species other than the human.
However, there is exceptionally wide divergence among indi-
viduals regarding the capacity for such mental acts. The effi-
ciency of this mental function shows a somewhat low statistical
correlation with general intelligence.
Thus, if we speak of man’s general intelligence, we must
take into account both its internal structure and the individual
differences occurring at every level of this structure. The sub-
stratum of our intelligence, after all, contains nature’s instinc-
tual heritage of wisdom and error, giving rise to the basic intel-
ligence of life experience. Superimposed upon this construct,
thanks to memory and the associative capacity, is our ability to
effect complex operations of thought, crowned by the act of
internal projection, and to constantly improve their correctness.
We are variously endowed with these capabilities, which
makes for a mosaic of individually variegated talents.
Basic intelligence grows from this instinctual substratum
under the influence of an amicable environment and a readily
accessible compendium of human experience; it is intertwined
with higher effect, enabling us to understand others and to in-
tuit their psychological state by means of some naive realism.
This conditions the development of moral reason.
This layer of our intelligence is widely distributed within
society; the overwhelming majority of people have it, which is
why we can so often admire the tact, the intuition, of social
relationships, and sensible morality of people whose intellec-
tual gifts are only average. We also see people with an out-
standing intellect who lack these very natural values. As is the
case with deficiencies in the instinctual substratum, the deficits
of this basic structure of our intelligence frequently take on
features we perceive as pathological.
The distribution of human intellectual capacity within so-
cieties is completely different, and its amplitude has the great-
est scope. Highly gifted people constitute a tiny percentage of
each population, and those with the highest quotient of intelli-
gence constitute only a few per thousand. In spite of this, how-
ever, the latter play such a significant role in collective life that
POLITICAL PONEROLOGY
65
any society attempting to prevent them from fulfilling their duty
does so at its own peril . At the same time, individuals barely
able to master simple arithmetic and the art of writing are, in
the majority, normal people whose basic intelligence is often
entirely adequate.
It is a universal law of nature that the higher a given spe-
cies’ psychological organization, the greater the psychological
differences among individual units. Man is the most highly
organized species; hence, these variations are the greatest. Both
qualitatively and quantitatively, psychological differences oc-
cur in all structures of the human personality dealt with here,
albeit in terms of necessary oversimplification. Profound psy-
chological variegations may strike some as an injustice of na-
ture, but they are her right and have meaning.
Nature’s seeming injustice, alluded to above, is, in fact, a
great gift to humanity, enabling human societies to develop
their complex structures and to be highly creative at both the
individual and collective level. Thanks to psychological vari-
ety, the creative potential of any society is many times higher
than it could possibly be if our species were psychologically
more homogeneous. Thanks to these variations, the societal
structure implicit within can also develop. The fate of human
societies depends upon the proper adjustment of individuals
within this structure and upon the manner in which innate
variations of talents are utilized.
Our experience teaches us that psychological differences
among people are the cause of misunderstandings and prob-
lems. We can overcome these problems only if we accept psy-
chological differences as a law of nature and appreciate their
creative value . This would also enable us to gain an objective
comprehension of man and human societies; unfortunately, it
would also teach us that equality under the law is inequality
under the law of nature.
~~~
If we observe our human personality by consistently track-
ing psychological causation within, if we are able to exhaust
the question to a sufficient degree, we shall come ever closer to
phenomena whose biopsychological energy is very low, which
begin to manifest themselves to us with certain characteristic
66
SOME INDESPENSIBLE CONCEPTS
subtlety. Discovering this phenomenon, we then attempt to
track our associations particularly because we have exhausted
the available analytical platform. Finally, we must admit to
noticing something within us which is a result of supra-sensory
causation. This path may be the most laborious of all, but it
will nevertheless lead to the most material certainty regarding
the existence of what all the major religious systems talk about.
Attaining some small piece of truth via this path brings us to
respect for some of the teachings of the ancients regarding the
existence of something beyond the material universe.
If we thus wish to understand mankind, man as whole,
without abandoning the laws of thought required by the objec-
tive language, we are finally forced to accept this reality, which
is within each of us, whether normal or not, whether we have
accepted it because we have been brought up that way, or have
achieved such gnosis on our own, or whether we have rejected
it for reasons of materialism or science. After all, invariabley,
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