41

PHILOSOPHY VERSES INSULAR INTOLERANCE: One of the most useful things about the genuine philosopher in relation to both science and religion, and even to art and politics, is that, being neither partisan to the one nor to the other, he is in a fairly favourable position to establish a general perspective as to what the respective adherents of these branches of human activity are likely to think of each other and, more importantly, what they each represent. Consequently, inasmuch as his authority and vocation permit, he can at least draw attention to the danger inherent in situations whereby the partisans of the one camp become so obsessed with the furtherance of their own particular perspective that they completely fail to take account of the other camp's perspective, and duly set about either undermining it or, worse still, having the other camp done away with altogether.

Now that may seem a somewhat exaggerated not to say unlikely possibility in the context of Western pluralism, but it nevertheless remains a fact that cases of this kind of insular intolerance and misunderstanding are by no means as infrequent as may at first appear. There are, for example, eminent astronomers who, with the most extensive knowledge of astronomical developments, are of such an ignorance in astrological matters as to be of the opinion that this latter field of activity is not only infra dig, but entirely unworthy of the credence of rational minds and, consequently, of little if any account. Now, in all probability, there are eminent astrologers who, with a time-consuming dedication to astrology, are likely to maintain a similarly unappreciative opinion of astronomy, or of certain astronomical contentions, which, when one considers the limitations of their perspective, isn't altogether surprising.

This is an example, in a somewhat simplified and perhaps over-obvious way, of what I believe to be the tendency of specialists to become so enclosed by the limitations of their own particular fields of activity that they pose a danger to each other and, by extension, to those who read them. Here, I think, is where the philosopher - and the contemporary philosopher more than ever - can prove of some use in his endeavour to maintain a wider perspective and, if he cannot directly prevent the representatives of certain other causes from regularly denouncing one another as enemies of enlightenment, at least draw attention to the possibility that they themselves may not be as enlightened as they like to imagine.

As an afterthought (and in extending our discussion beyond the predominantly occult realm of astrology into that of religion-proper), it ought to be borne in mind that we live in an age of science rather than faith, a fact which makes it obligatory for a majority of us to view life from a more rational angle than was formerly the case. For where our ancestors mostly viewed life through 'religious eyes', and thereupon accused those who invented important scientific instruments or in any way furthered science of blasphemy, we, in our turn, are for the most part inclined to view life through 'scientific eyes', and to accuse those who still believe in miracles or religious mysteries of ignorance and superstition. The fact, however, that both viewpoints are equally lopsided and partial only serves to indicate that a more balanced perspective between the religious attitude (whatever its subsequent manifestation) and the scientific attitude has yet to be achieved. Presumably this will come about in some future age.

In the meantime, however, a majority of thinking people will doubtless continue to accept their inheritance as offspring of the twentieth century and, in accordance with its Zeitgeist of empirical secularity, continue to regard those who possess a vestige of true religious faith as anachronisms, without wondering whether their future secular or overly rational equivalents won't be similarly regarded by the more 'balanced' majority of a less sceptical age.