guenon mb review

7/27/2019 GUENON MB REVIEW

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THE JOURNAL OF RELIGIONHE JOURNAL OF RELIGION

more or less consciously" towards the yogi poleof human existence; and he believes that thereis no real synthesis, but only tidal waves be-tween "Yogi-nights and Commissar days" in

the stream of human history.To these ideas of the book, with which thereviewer unfortunately (unfortunate for thepresent world situation) cannot disagree in mostrespects, one question may be asked: has theauthor ever considered that in the idea of love(in the sense of agape as emphasized by classicalChristianity) the vertical line which character-izes the yogi and the horizontal line which char-acterizes the commissar might have found theirfundamental union?

PAUL TILLICHUnion Theological Seminary

more or less consciously" towards the yogi poleof human existence; and he believes that thereis no real synthesis, but only tidal waves be-tween "Yogi-nights and Commissar days" in

the stream of human history.To these ideas of the book, with which thereviewer unfortunately (unfortunate for thepresent world situation) cannot disagree in mostrespects, one question may be asked: has theauthor ever considered that in the idea of love(in the sense of agape as emphasized by classicalChristianity) the vertical line which character-izes the yogi and the horizontal line which char-acterizes the commissar might have found theirfundamental union?

PAUL TILLICHUnion Theological Seminary

Introduction to the Study of the Hindu Doctrines.By RENE GUENON. Translated by MARCOPALLIS. London: Luzac & Co., I945. 35Ipages. I2s. 6d.

This book is more than what its title prom-ises. It is actually a methodological prolegome-

non to the study of Eastern philosophical andreligious thought. It contains reflections on thebasic differences between Western and Easternconcepts of knowledge and develops rules for theinterpretation of Eastern sources. Thus it is oneof the not too numerous contributions to thehermeneutics of religious and philosophical ex-pressions in the East intended to help to safe-guard an adequate and "unbiased" understand-ing of the oriental mind. The translator, in hisForeword, points out that only the third partactually is concerned with Hindu doctrine; theother sections are of a general character, ap-plicable to other Eastern cultures. The book isdivided into four parts, the first dealing with suchpreliminary questions as that of the differenceof Western and Eastern mentality, with the"classical prejudice," and the problems ofchronology and language. The second, and per-haps most important, section is devoted to theanalysis of the basic categories of Easternthought, discussing the divisions of the orientalworld, the principles of unity of its civilizations,the

meaningof

tradition, symbolism,esoteric

and exoteric knowledge, the relations betweenmetaphysics, to which paramount importanceis attributed, and theology as well as philoso-phy. In the third part the author explains the

Introduction to the Study of the Hindu Doctrines.By RENE GUENON. Translated by MARCOPALLIS. London: Luzac & Co., I945. 35Ipages. I2s. 6d.

This book is more than what its title prom-ises. It is actually a methodological prolegome-

non to the study of Eastern philosophical andreligious thought. It contains reflections on thebasic differences between Western and Easternconcepts of knowledge and develops rules for theinterpretation of Eastern sources. Thus it is oneof the not too numerous contributions to thehermeneutics of religious and philosophical ex-pressions in the East intended to help to safe-guard an adequate and "unbiased" understand-ing of the oriental mind. The translator, in hisForeword, points out that only the third partactually is concerned with Hindu doctrine; theother sections are of a general character, ap-plicable to other Eastern cultures. The book isdivided into four parts, the first dealing with suchpreliminary questions as that of the differenceof Western and Eastern mentality, with the"classical prejudice," and the problems ofchronology and language. The second, and per-haps most important, section is devoted to theanalysis of the basic categories of Easternthought, discussing the divisions of the orientalworld, the principles of unity of its civilizations,the

meaningof

tradition, symbolism,esoteric

and exoteric knowledge, the relations betweenmetaphysics, to which paramount importanceis attributed, and theology as well as philoso-phy. In the third part the author explains the

nature of Hinduism, its sources and principlesand main schools, while devoting the last toWestern interpretations. Here "official oriental-ism," the science of religions, theosophism, and

Westernized Vedanta come in for trenchantcriticism.Mr. Guenon writes curn studio. He is thor-

oughly disgusted with Western provincialism,especially the predilection of its scholars forclassical (Greco-Roman) tradition and modes ofthought, the narrowly philosophical procedurein their investigation of the East, the prevailingrationalism, intellectualism, naturalism, andhistorism which prevent an understanding ofthe metaphysical concepts on which oriental

thoughtrests. In all these criticisms there is a

good amount of truth. Guenon is here in agree-ment with scholars like H. Zimmer, W. E.Hocking, and F. S. C. Northrop, not to mentionthe Western Vedantists whom the author heart-ily dislikes.' However, he himself seems, to thisreviewer, to lay himself open to two objections:though he admits that even the misguided Westhad once, in the Middle Ages possessed a differ-,ent orientation, he generalizes too indiscrimi-nately and finds hardly a just man among West-ern "sinners." But he can be so severe only be-

cause he does not qualify. Characteristic is, forinstance, his chapter on the science of religion inwhich Burnouf (!) and Comte are taken as "rep-resentative." Why not some contemporary au-thors? Furthermore, he omits to take cognizanceof the fact that most of what we know is due tothe painstaking studies of Western scholars,namely the censured philologists. A second blindspot is the author's equally unqualified praise ofeverything Eastern. Not one word is said incriticism of the rather obvious onesidedness ofprocedures, methods, and results of Easternthought.

Especially interesting is the discussion of theessential characteristics of metaphysics, the dis-tinction between metaphysics and the sciences,i.e., "all the particular and specialized sciencesdirected to the study of this or that determinateaspect of individual things" (p. i Io); the former"cannot contradict reason, but stands above it"(p. II6); metaphysics is derived from pure intel-lect, having the universal for its domain whilescientific knowledge, derived from reason, deals

with the general (p. Ii8). However, the authorCf. also C. A. Moore (ed.), Symposium n Phil-

osophyEast and West (Princeton, N.J.: PrincetonUniversity Press, I944),

nature of Hinduism, its sources and principlesand main schools, while devoting the last toWestern interpretations. Here "official oriental-ism," the science of religions, theosophism, and

Westernized Vedanta come in for trenchantcriticism.Mr. Guenon writes curn studio. He is thor-

oughly disgusted with Western provincialism,especially the predilection of its scholars forclassical (Greco-Roman) tradition and modes ofthought, the narrowly philosophical procedurein their investigation of the East, the prevailingrationalism, intellectualism, naturalism, andhistorism which prevent an understanding ofthe metaphysical concepts on which oriental

thoughtrests. In all these criticisms there is a

good amount of truth. Guenon is here in agree-ment with scholars like H. Zimmer, W. E.Hocking, and F. S. C. Northrop, not to mentionthe Western Vedantists whom the author heart-ily dislikes.' However, he himself seems, to thisreviewer, to lay himself open to two objections:though he admits that even the misguided Westhad once, in the Middle Ages possessed a differ-,ent orientation, he generalizes too indiscrimi-nately and finds hardly a just man among West-ern "sinners." But he can be so severe only be-

cause he does not qualify. Characteristic is, forinstance, his chapter on the science of religion inwhich Burnouf (!) and Comte are taken as "rep-resentative." Why not some contemporary au-thors? Furthermore, he omits to take cognizanceof the fact that most of what we know is due tothe painstaking studies of Western scholars,namely the censured philologists. A second blindspot is the author's equally unqualified praise ofeverything Eastern. Not one word is said incriticism of the rather obvious onesidedness ofprocedures, methods, and results of Easternthought.

Especially interesting is the discussion of theessential characteristics of metaphysics, the dis-tinction between metaphysics and the sciences,i.e., "all the particular and specialized sciencesdirected to the study of this or that determinateaspect of individual things" (p. i Io); the former"cannot contradict reason, but stands above it"(p. II6); metaphysics is derived from pure intel-lect, having the universal for its domain whilescientific knowledge, derived from reason, deals

with the general (p. Ii8). However, the authorCf. also C. A. Moore (ed.), Symposium n Phil-

osophyEast and West (Princeton, N.J.: PrincetonUniversity Press, I944),

I3636

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CRITICAL REVIEWSRITICAL REVIEWS

tends, with his exaltation of metaphysics, ominimize eligionwith its "sentimental," con-solatory," and anthropomorphic lements (pp.I24 ff.). This reviewer is not sure that the au-

thor actually does justice to the religious har-acteristics of a theistic Hinduism or MahayanaBuddhism where the elements he criticizes nthe religions of revelation abound.

Every student of India will welcome thetreatment of the six darshana or philosophical"viewpoints" n Hinduism and of their ter-minology chaps. viii ff.).

Mr. Guenon's ookshould be widely read asa stimulating ntroduction o Eastern thought,though not without criticism by those who dis-like to

replaceone onesidedness y another and

who are consciousof a heritage which is moresubstantial han it is made out to be by some.

JOACHIM ACH

University f Chicago

From Max Weber: Essays in Sociology.Trans-lated

byH. H. GERTH and C. WRIGHT

MILLS. ew York: Oxford University Press,I946. 490 pages. $5.00.

The present translation is of essays in thefield of science, politics, power, religion, andsocial structures. These essays supplement thetranslations previously made.

Part I has to do with politics and science asvocations. One might use Weber's analysis ofscience as a vocation as a model for the analysisof the problems one finds in entering any voca-tion. He outlines the "hazards" of the scientistand also the basic ethics of a profession.

Part II is a sociological treatment of power-the structure of power in the "Great Powers"and in the economic foundations of imperialismand the role of the nation in relation to these.Here Weber presents his sociology of charis-matic authority. He points out that the "nat-ural leader" in times of crisis has not been theoffice-holder but the possessor of special gifts.This leader soon develops a sense of mission andcalls upon his followers to sacrifice for the cause.

Efforts are made to transfer these charismaticgifts to some of his followers, and so the prac-tice of the consecration of the religious leadersarises.

One cannot even catalogue here the outstand-

tends, with his exaltation of metaphysics, ominimize eligionwith its "sentimental," con-solatory," and anthropomorphic lements (pp.I24 ff.). This reviewer is not sure that the au-

thor actually does justice to the religious har-acteristics of a theistic Hinduism or MahayanaBuddhism where the elements he criticizes nthe religions of revelation abound.

Every student of India will welcome thetreatment of the six darshana or philosophical"viewpoints" n Hinduism and of their ter-minology chaps. viii ff.).

Mr. Guenon's ookshould be widely read asa stimulating ntroduction o Eastern thought,though not without criticism by those who dis-like to

replaceone onesidedness y another and

who are consciousof a heritage which is moresubstantial han it is made out to be by some.

JOACHIM ACH

University f Chicago

From Max Weber: Essays in Sociology.Trans-lated

byH. H. GERTH and C. WRIGHT

MILLS. ew York: Oxford University Press,I946. 490 pages. $5.00.

The present translation is of essays in thefield of science, politics, power, religion, andsocial structures. These essays supplement thetranslations previously made.

Part I has to do with politics and science asvocations. One might use Weber's analysis ofscience as a vocation as a model for the analysisof the problems one finds in entering any voca-tion. He outlines the "hazards" of the scientistand also the basic ethics of a profession.

Part II is a sociological treatment of power-the structure of power in the "Great Powers"and in the economic foundations of imperialismand the role of the nation in relation to these.Here Weber presents his sociology of charis-matic authority. He points out that the "nat-ural leader" in times of crisis has not been theoffice-holder but the possessor of special gifts.This leader soon develops a sense of mission andcalls upon his followers to sacrifice for the cause.

Efforts are made to transfer these charismaticgifts to some of his followers, and so the prac-tice of the consecration of the religious leadersarises.

One cannot even catalogue here the outstand-

ing propositions of Part III, "The Social Psy-chology of the World Religions." Weber, intreating the relationship of religious to socialand economic conditions, does not conceive that

the specific nature of a religion "is a simplefunction of the social situation of the stratumwhich appears as its characteristic bearer orthat it presents the stratum's ideology" (p.269). He says that "it receives its stamp primar-ily from the religions sources, and, first of all,from the content of its annunciation and itspromise."

The annunciation and the promise of a reli-gion are the work of its prophets. He says thatthere are two kinds of prophets: "exemplary"and "emissary." The exemplary prophet pointsto salvation by exemplary living, while theemissary prophet is an instrument of God whomakes ethical demands in the name of God.Men are differently qualified to heed example orhear the voice of God.

His essay included in this translation waswritten to supplement his earlier work, TheProtestant Ethic and the Spirit of Capitalism(translated by Parsons).

Under the heading "Religious Rejections ofthe World and Their Directions," he describes

in negative forms the relationship of religions tothe world. Since the world in its various phasesis imperfect and cannot offer salvation, religionsmust reject all the phases of the world. Thefirst opposition is the "natural sib," and so thefollowers of Jesus needed to be hostile to themembers of their households. There is also asharp tension with the economic and politicalaspects of life. So also there is tension between"the ethic of religious brotherliness and thespheres of esthetic and erotic life" and with in-tellectual knowledge and culture.

In Part IV, Weber treats "Social Structures"dealing with capitalism and rural society inGermany with the Junkers and their relation-ship to the national character of Germany. Fur-ther discussion of social structures is given inthe use of caste and social rank in India and theChinese literati.

In these analyses Weber makes use of theideal typological approach. When the typologi-cal method is used without any statistical orquantitative checkup, numerous errors may

enter in.This volume is a small library in itself andcontains hypotheses for extended study and re-search in the sociology of religion, in theology,and in the social sciences. Gerth and Mills have

ing propositions of Part III, "The Social Psy-chology of the World Religions." Weber, intreating the relationship of religious to socialand economic conditions, does not conceive that

the specific nature of a religion "is a simplefunction of the social situation of the stratumwhich appears as its characteristic bearer orthat it presents the stratum's ideology" (p.269). He says that "it receives its stamp primar-ily from the religions sources, and, first of all,from the content of its annunciation and itspromise."

The annunciation and the promise of a reli-gion are the work of its prophets. He says thatthere are two kinds of prophets: "exemplary"and "emissary." The exemplary prophet pointsto salvation by exemplary living, while theemissary prophet is an instrument of God whomakes ethical demands in the name of God.Men are differently qualified to heed example orhear the voice of God.

His essay included in this translation waswritten to supplement his earlier work, TheProtestant Ethic and the Spirit of Capitalism(translated by Parsons).

Under the heading "Religious Rejections ofthe World and Their Directions," he describes

in negative forms the relationship of religions tothe world. Since the world in its various phasesis imperfect and cannot offer salvation, religionsmust reject all the phases of the world. Thefirst opposition is the "natural sib," and so thefollowers of Jesus needed to be hostile to themembers of their households. There is also asharp tension with the economic and politicalaspects of life. So also there is tension between"the ethic of religious brotherliness and thespheres of esthetic and erotic life" and with in-tellectual knowledge and culture.

In Part IV, Weber treats "Social Structures"dealing with capitalism and rural society inGermany with the Junkers and their relation-ship to the national character of Germany. Fur-ther discussion of social structures is given inthe use of caste and social rank in India and theChinese literati.

In these analyses Weber makes use of theideal typological approach. When the typologi-cal method is used without any statistical orquantitative checkup, numerous errors may

enter in.This volume is a small library in itself andcontains hypotheses for extended study and re-search in the sociology of religion, in theology,and in the social sciences. Gerth and Mills have

I3737

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http://www.jstor.org/page/info/about/policies/terms.jsphttp://www.jstor.org/page/info/about/policies/terms.jsphttp://www.jstor.org/page/info/about/policies/terms.jsp

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