154
My opinion is that the above mentioned scientific discoveries and the fact that
these are in harmony with the scriptures verify both the existence and transcendental nature of a higher reality. This reality can be called the eternal order. It should be
added that however this order is unchangeable it also has a dynamic aspect as our
reality is always changing from moment to another.
The idea of the ‘Eternal Order’ fits in the theory of Pitrim Sorokin on Social and
cultural dynamics (Matern 2017) as well. According to Sorokin in history there is a
cyclical fluctuation between dominant social values, truths and ethics of the society.
The three main systems of truth which fluctuate are the Ideational, the Sensational
and Idealistic. In a purely ideational culture the dominant system of truth must be
mainly “revelation” granted in a supersensory and even superlogical way, inspired
by a superempirical agency or power, be it personal or impersonal. Based upon the
revealed truth of God, absolute, perfect and omniscient, the truth is also believed to
be absolutely certain in its validity (Sorokin 1937). However, in a Sensate society
the truth based upon the testimony of the organs of senses has to be dominant. Since
for the bearers of a Sensate mentality there is no reality behind the sensory reality,
it is based upon scientific truth and knowledge. While the third Idealistic culture is
one between the supersensory revelation and sensory evidence; one in which both
previously mentioned systems are originally united. Here the value of the knowledge about the sensory phenomena is subordinated to that of the supersensory realities and revelations. In the era of the global ecological crisis we are living in a
Sensational society, where the dominant characteristic of contemporary mentality
has a utilitarian and hedonistic nature. Sorokin predicts that when there are no absolute moral standards—as in our age—, with further movement in this direction, the
uncomfortable feeling is likely to increase until it reaches a stage when a shift to
absolute moral standards becomes unavoidable (Sorokin 1937, p. 512). Thus
Sorokin’s theory also supports the necessity of acknowledgement of both higher
rules above human law and those transcendental and immanent natures at the same
time. Therefore, on the basis that there is a real common segment, where the laws of
science and scriptures meet, I suppose that in the cycle of Sorokin our society is just
commencing an Idealistic period (Sorokin 1937, p. 8).
10
3 Conclusions
My opinion is that above human laws there are higher rules, and it should be acknowledged that man-made law has to obey higher rules. As for the nature of these higher
rules, they are both transcendent and immanent. As in the theory of Aquinas, which
is distinguished between eternal and natural law, the unchangeable space-time independent laws are eternal and transcendental, while those laws which are higher than
10 ‘Scholasticism’ of Plato and Aristotle, of Albertus Magnus and St. Thomas Aquinas; or the
‘scholasticism’ of the Upanisadhs and other idealistic philosophies based upon the Vedas in India
are examples of cultures which came close to “idealistic” or “integral” in the history.
O. Bányai
My opinion is that the above mentioned scientific discoveries and the fact that
these are in harmony with the scriptures verify both the existence and transcendental nature of a higher reality. This reality can be called the eternal order. It should be
added that however this order is unchangeable it also has a dynamic aspect as our
reality is always changing from moment to another.
The idea of the ‘Eternal Order’ fits in the theory of Pitrim Sorokin on Social and
cultural dynamics (Matern 2017) as well. According to Sorokin in history there is a
cyclical fluctuation between dominant social values, truths and ethics of the society.
The three main systems of truth which fluctuate are the Ideational, the Sensational
and Idealistic. In a purely ideational culture the dominant system of truth must be
mainly “revelation” granted in a supersensory and even superlogical way, inspired
by a superempirical agency or power, be it personal or impersonal. Based upon the
revealed truth of God, absolute, perfect and omniscient, the truth is also believed to
be absolutely certain in its validity (Sorokin 1937). However, in a Sensate society
the truth based upon the testimony of the organs of senses has to be dominant. Since
for the bearers of a Sensate mentality there is no reality behind the sensory reality,
it is based upon scientific truth and knowledge. While the third Idealistic culture is
one between the supersensory revelation and sensory evidence; one in which both
previously mentioned systems are originally united. Here the value of the knowledge about the sensory phenomena is subordinated to that of the supersensory realities and revelations. In the era of the global ecological crisis we are living in a
Sensational society, where the dominant characteristic of contemporary mentality
has a utilitarian and hedonistic nature. Sorokin predicts that when there are no absolute moral standards—as in our age—, with further movement in this direction, the
uncomfortable feeling is likely to increase until it reaches a stage when a shift to
absolute moral standards becomes unavoidable (Sorokin 1937, p. 512). Thus
Sorokin’s theory also supports the necessity of acknowledgement of both higher
rules above human law and those transcendental and immanent natures at the same
time. Therefore, on the basis that there is a real common segment, where the laws of
science and scriptures meet, I suppose that in the cycle of Sorokin our society is just
commencing an Idealistic period (Sorokin 1937, p. 8).
10
3 Conclusions
My opinion is that above human laws there are higher rules, and it should be acknowledged that man-made law has to obey higher rules. As for the nature of these higher
rules, they are both transcendent and immanent. As in the theory of Aquinas, which
is distinguished between eternal and natural law, the unchangeable space-time independent laws are eternal and transcendental, while those laws which are higher than
10 ‘Scholasticism’ of Plato and Aristotle, of Albertus Magnus and St. Thomas Aquinas; or the
‘scholasticism’ of the Upanisadhs and other idealistic philosophies based upon the Vedas in India
are examples of cultures which came close to “idealistic” or “integral” in the history.
O. Bányai