Modernity without Restraint: The Political Religions, the New Science of Politics, and Science, Politics, and Gnosticism

Political science is suffering from a difficulty that originates in its very nature as a science of man in historical existence. For man does not wait for science to have his life explained to him, and when the theorist approaches social reality he finds the field pre-empted by what may be called the self-interpretation of society. Human society is not merely a fact, or an event, in the external world to be studied by an observer like a natural phenomenon. Although it has externality as one of its important components, it is as a whole a little world, a cosmion, illuminated with meaning from within by the human beings who continuously create and bear it as the mode and condition of their self-realization. It is illuminated through an elaborate symbolism, in various degrees of compactness and differentiation—from rite, through myth, to theory—and this symbolism illuminates it with meaning in so far as the symbols make the internal structure of such a cosmion, the relations between its members and groups of members, as well as its existence as a whole, transparent for the mystery of human existence. The self-illumination of society through symbols is an integral part of social reality, and one may even say its essential part, for through such symbolization the members of a society experience it as more than an accident or a convenience; they experience it as of their human essence. And, inversely, the symbols express the experience that man is fully man by virtue of his participation in a whole that transcends his particular existence, by virtue of his participation in the xynon, the common, as Heraclitus called it, the first Western thinker who differentiated this concept. As a consequence, every human society has an understanding of itself through a variety of

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