¶5 We shall mention only, to conclude these preliminary considerations, some of the most recent particularly critical epochs that humanity has traversed, those that fall within the period commonly called ‘historical’, because it is indeed the only one that is truly accessible to ordinary or ‘profane’ history;1 and this will lead us quite naturally to what must be the proper subject of our study, since the last of these critical epochs is none other than that which constitutes what are called modern times.2
Summary
To conclude his preliminary considerations, Guénon will mention some of the most recent critical epochs of humanity belonging to the period called ‘historical’, the only one accessible to profane history. This will lead him naturally to the subject of his study, since the last of these critical epochs is none other than modern times.
General notes
- époques particulièrement critiques … histoire ordinaire ou « profane » — Rendered as 'particularly critical epochs … ordinary or 'profane' history'. Guénon here distinguishes two senses of history: profane history (that of the moderns, based on written documents, chronologies, archaeology) and sacred or traditional history (which embraces entire cycles, epochs anterior to the 6th century BCE, symbolic narratives of origins, etc.). The 'critical epochs' he is about to discuss are those of profane history (the last six centuries or so), but they are only sub-phases of the Kali-Yuga. The expression 'ordinary or 'profane' ' is an important precision: it is not a disqualification, but a delimitation of domain. Profane history has its validity at its own level, but it ignores cyclical and traditional history. ↩︎
- temps modernes — Rendered as 'modern times'. Guénon designates by 'modern times' the epoch beginning approximately with the Renaissance (end of the Middle Ages) and characterised by the emergence of individualism, materialism, profane science, critical spirit, the negation of traditional principles and of spiritual authority. This is the terminal phase of the Kali-Yuga, where obscuration reaches its peak. The purpose of the work The Crisis of the Modern World is precisely to analyse this epoch in the light of cyclical laws, not to condemn it (which would be futile), but to understand its place in the whole and to discern the possibilities of recovery or emergence from the crisis. ↩︎