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Yet it is “true” to what the primitive “experiences”. Primitive Mentality, by Lucien Lévy-Βruhl. To the contrary, primitive thought actually contained an internal rationality even though such rationality differed from civilized mentality based on rationalistic philosophy and positive science; he writes that. He was interested in mental habits and the reasoning processes of archaic and civilized peoples. The primitive was not interested in such trivialities, but thought in types. It would not be true for a learned Catholic or Hindu to say that “this peculiarity of the symbols of the primitives creates a great difficulty for us,” and one wonders why our authors are so much puzzled by the “savage,” and not by the contemporary metaphysician. Aspirations to teach Religion Studies, World Religion, Philosophy of Religion. Civilized thought Levy-Bruhl claimed to be scientific, objective, rational, and critical of the world of invisible forces, and privileges sensory perception. The explanation of this difference is to be found in the fact that the order that is imposed on the individual from without in any form of proletarian government is a systematic order, not a “form” but a cut and dried “formula”, and generally speaking a pattern of life that has been conceived by a single individual or some school of academic thinkers (“Marxists”, for example); while the pattern to which the traditional society is conformed by its own nature, being a metaphysical pattern, is a consistent but not a systematic form, and can therefore provide for the realization of many more possibilities and for the functioning of many more kinds of individual character than can be included within the limits of any system. But that a safety pin or button is meaningless, and merely a convenience for us, is simply the evidence of our profane ignorance and of the fact that such forms have been “more and more voided of content on their way down to us” (Andrae); the scholar of art is not “reading into” these intelligible forms an arbitrary meaning, but simply reading their meaning, got this is their “form” or “life”, and present in them regardless of whether or not the individual artists of a given period, or we, have known it or not. It obeys the law of participation first and foremost… It is often wholly indifferent to it and that makes it so hard to follows” (4). Our failure to recognize this is primarily due to our own abysmal ignorance of metaphysics and of its technical terms. Levy-Bruhl was never a part of the mainstream anthropological discourse in Britain, France, or the United States, and some have also criticized him for being an “armchair” theorist who lacked first-hand experience for his theories. So long as the material of folklore is transmitted, so long is the ground available on which the superstructure of full initiatory understanding can be built. The material of folklore differs from that of exoteric “religion”, to which it may be in a kind of opposition – as it is in a quite different way to “science” – by its more intellectual and less moralistic content, and more obviously and essentially by its adaptation to vernacular transmission: on the one hand, as cited above, “the myth is not my own, I had it from my mother” (Euripedes), and on the other, “the passage from a traditional mythology to ‘religion’ is a humanistic decadence.” (Evola). What seems strange to us, however, is that for the primitive mentality the rite is a “prefiguration”, not merely in the sense of a pattern of action to be followed, but in the sense of an anticipation in which the future becomes a virtually already existent reality, so that “the primitives feel that the future event is actually present”: the action of the force released is immediate, “and if its effects appear after some … The metaphysician may, like the primitive, be incurious about the scientific facts; he cannot be disconcerted by them, for they can at the most show that God moves “in an even more mysterious way than we had hitherto supposed.”. primitive society the least internally differentiated, and earliest, form(s) of human societies. What seems strange to us, however, is that for the primitive mentality the rite is a “prefiguration”, not merely in the sense of a pattern of action to be followed, but in the sense of an anticipation in which the future becomes a virtually already existent reality, so that “the primitives feel that the future event is actually present”: the action of the force released is immediate, “and if its effects appear after some time it is nevertheless imagine — or, rather, in their case, felt — as immediately produced. Unlimited freedom of speech has produced such a strife of words that no one inquires what is said, but who has said it. ~ Joseph de Maistre, The myth is not my own, I had it from my mother. Artistic natures, poets, painter, sculptors, musicians, seers, who see God face to face, remain all their lives eidetically rooted in their creations. It is not antilogical, it is not alogical either. To have lost the art of thinking in images is precisely to have lost the proper linguistic of metaphysics and to have descended to the verbal logic of “philosophy”. “Insofar as we participate in the memory of that Reason, we speak truth, but whenever we are thinking for ourselves, we live” (Sextus Empiricus). Schmidt remarks that “In ‘heathenish’ popular customs, in the ‘superstitions’ of our folk, the spiritual adventures of prehistoric times, the imagery of primitive insight are living still; a divine inheritance … Originally every type of soul and mind corresponds to the physiological organism proper to it… The world is conceived as being partner with the living being, which is unconscious of its individuality; as being an essential portion of the Ego; and it is represented as being affected by human exertion and suffering … Nature-man live his life in images. Within some circles in his time, and earliest, form ( ). 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