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Against the Modern World: Traditionalism and the Secret Intellectual History of the Twentieth Century 1st Edition

3.2 out of 5 stars 32 customer reviews
ISBN-13: 978-0195152975
ISBN-10: 0195152972
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Product Details

  • Hardcover: 384 pages
  • Publisher: Oxford University Press; 1 edition (June 3, 2004)
  • Language: English
  • ISBN-10: 0195152972
  • ISBN-13: 978-0195152975
  • Product Dimensions: 9.1 x 1.4 x 6.3 inches
  • Shipping Weight: 1.4 pounds (View shipping rates and policies)
  • Average Customer Review: 3.2 out of 5 stars  See all reviews (32 customer reviews)
  • Amazon Best Sellers Rank: #1,429,795 in Books (See Top 100 in Books)

Customer Reviews

Most Helpful Customer Reviews

Format: Hardcover
Frankly, until reading Against the Modern World, I knew nothing about Traditionalism nor about the Perennial Philosophy which René Guénon (1886-1951) formulated, based on the basic truths of the world's great religions. I found Sedgwick's book so interesting because it offers answers to questions such as these:

1. How does Sedgwick define "modern"?

2. Why was Guénon so opposed to it?

3. Why has Traditionalism attracted such a wide, deep, and diverse following worldwide?

4. What is the relationship between Traditionalism and Orientalism?

5. What are the most relevant historical "streams and counterstreams"? Why?

6. What have been the nature and extent of cultural displacement?

7. What role has the tactic of (in italics) entrisme (end italics) played during the development of Traditionalism?

8. What is Frithjof Schuon's significance?

9. Why have various religious leaders rejected Traditionalism?

10. What are Traditionalism's sub-denominations and how do they differ from each other?

During the Religioscope interview (5 June 2004), Sedgwick explains that "the real reason that I became interested in Traditionalism as a subject for research was growing astonishment at the extent and importance of the movement. I remember spending an evening, shortly after the Internet had reached Egypt, looking through the various editions and translations of Guénon's works in European library catalogs-I couldn't believe it. And the more I looked, the more I found, and the more convinced I became that here was a story worth the telling.
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Format: Hardcover
This book is the author's attempt to write, in his words "a biography of Rene Guenon and the Traditionalist movement he founded." His treatment spans 370 pages of which about 100 are taken up with notes, a glossary, a list of interviewees, a bibliography, and an index. The remaining 271 pages are divided into a prologue and four main parts: The Development of Traditionalism, Traditionalism in Practice, Traditionalism at Large, and Traditionalism and the Future. Sedgwick understandability found it easier to organize some of his presentation thematically; still the overall presentation is chronological.
In the PROLOGUE Sedgwick tells the story of his how he learned of "Traditionalism" and how he began to piece together a fuller picture of it.
In PART I he takes us back to pre-WWI France for a look at the young Guenon (1886-1951) and the characters and milieu that surrounded the his early work. Sedgwick looks at Guenon's contact with Theosophy, Neo-Gnosticism, various Catholic and occult groups of the time. He tells of his relations with such figures as the art historian Ananda Coomaraswaamy, philosopher Jacques Maritain and occultist Gerard Encausse.
PART II Tells of Guenon's move to Cairo, introduces us to Frithjof Schuon, another very important "Traditionalist", and tells us about Julius Evola and his activities during WWII. The last chapter of this section, entitled "Fragmentation", concentrates mainly on Sedgwick's understanding of the Shuon's relationship with Guenon as well as the beginnings of Shuon's Sufi order and the various groups that sprang from it.
In PART III Sedgwick continues the story of Shuon's order, the Maryamiyya, and tells of Shuon's move to America along with some other "Traditionalist" activity there.
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Format: Hardcover
When I first saw the book I was delighted to see that an important school of thought in the twentieth century has finally found the attention it deserved. But my delight was changed to disappointment after reading through the chapters of the book.

First of all, one may call many thinkers with very divergent ideas "traditionalists," but one cannot make blanket statements and judgments about all of them based on the thoughts and deeds of some. It is as if one condemned Sartre as being a Nazi, because he was an Existentialist philosopher like Heideger, and Heideger, in some point, agreed with Hitler! There is a huge difference between a Rene Guenon and a Mircea Eliade, between an Evola and a Schuon, and one can put them all in one category only in some very superficial way, as exactly it is done in this book. The difference in the outlook and philosophy of these thinkers is sometimes as enormous as possible. Their political thought was even more divergent: the author has not been able to give even one example of any endorsement of Nazism, Fascism, or any totalitarian system by Guenon, Schuon, or Coomaraswami, whom he regards as the most influential among the traditionalists and as "hard" traditionalists (there is no example indeed; actually these people and their loyal followers always opposed and condemned that kind of regimes), yet he cleverly asserts Eliade (his "soft" traditionalist) and Evola's approval of fascism in a way to convince the reader of the whole party's guilt.

Secondly, when reading a book about some philosophy, one expects the critical examination of the philosophy in itself, and not some here and there told stories, whether factual or fictional, coupled with some not very important aspects of the philosophy in question.
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