Time and Ego: Judeo-Christian Egotheism of the Anglo-Saxon Industrial Revolution

120 Pages·1998·2.08 MB·English

by  Claudiu A. Secara

Time Ego
&
Judeo-Christian Egotheism
and the
Anglo-Saxon Industrial Revolution
Claudiu A. Secara
© 1998 by Algora Publishing.
All Rights Reserved
www.algora.com
No portion of this book (beyond what is permitted by
Sections 107 or 108 of the United States Copyright Act of 1976)
may be reproduced by any process, stored in a retrieval system,
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ISBN-13: 978-0-9646073-2-3 (trade paper)
ISBN-13: 978-1-892941-39-8 (ebook)
Library of Congress Cataloging-in-Publication Data —
Secara, Claudiu A. (Claudiu Adrian), 1949-
Time & ego : Judeo-Christian egotheism and Anglo-Saxon Industrial Revolution /
Claudiu A. Secara.
2nd ed.
p. cm.
Includes bibliographical references (p. 111-[115]) and index.
ISBN 978-0-9646073-2-3 (trade paper: alk. paper) — ISBN 978-1-892941-39-8 (ebook)
1. Duns Scotus, John, ca. 1266-1308. 2. Psychology, Religious—History. 3. Industrial
revolution. I. Title.
BL53 .S42 1998
190 21
00698325

Printed in the United States

By the same author:
PostSouiet, Ewoslauia
The New Commonwealth. From Bureau-
cratic Corporatism toSodalist Capitalism
Table of Contents
1. History as God
In Search of the Ancestor
Christ against Christ
Humanism as Religion
2. Atheist Monotheism
Judaism as an Economic Culture
National us. Religlous
Social us. National
3. Dialectical History
Scholastic Theology, the State and the Republic
4. Duns Scotus and the industrial Revolution
The Scholastic Mind's Industrial Reuolution
Notes

1. There are tilnes of solitude and longing when simple
being bears no wholeness to one's individual existence.
Those are times of anguish and anxiety, when the ani-
mus alone cannot prevail. In such hours of torment,
survival is possible by the will of the genie within-but
it is a senseless pursuit since self-preservation is its only
purpose.
2. Existential being is the passing away in blood a11d
flesh, but history is the reality of living; matter con-
verted illto biology, alone, supersedes time-as organic
memory. We not only remeniber yesterday's events but
we live as destiny of our past and, as well, as memory of
our future.
As spine evolved into mind, we ceased to be biological
creatures alone. Consciousness of our double nature,
mortal and eternal, enlerged out of our awe for the
Time & Ego
divine. The eternal was extricated from the body and
given fantastic existence. The passage of time became an
existence in itself. Becoming took the name 'God'-
history that exists now.
3. It is commonly said that in order to understand the
present, one has to look into the past; and it is for this
reason that history is taught in schools. In the age of
quantum physics, considering time relative to space,
matte4 values, etc. has been reduced to a cliche. How-
ever, from a different perspective, time may be seen as
the consciousness within which we live. We act con-
sciously relative to a cause and effect relation, which is
to say, in relation to time and remembrance.
4. The conviction that there is a constancy and order in
the universe gives objective validity to established
propositions of knowledge: "Napo/eon died in 1821,"
"2x2=4."
The truth as independent of the subject is what positive
science aspires to. ,The relativist interpretations of
sophists and dialecticians are possible only as long as
their own relativist postulates are thought of as abso-
lutes. Relative to the circumstances, truth is absolute in
its determinations: Napoleon died in 1821 relative to
our calendar, but, given the calendar, 1821 is the abso-
lute year of Napoleon's death.
Limited by the circumstances of its contingency, one's
truth is another's error and the subjective agent is the
absolute arbiter. It follows that the subject is the abso-
lute truth.
5. Subjective arbiter par excellence, what man is in his
world is what the world is at all. His will and his desires,