In his book, “Abolition of Man,” CS Lewis describes what every honest, attentive person already knows: Satanic scientism has powerful tactics but terrible strategies—except when scientism borrows its strategies from the law of nature and of nature’s God.
“[The law of nature and of nature’s God] is the sole source of all value judgments. If it is rejected, all value is rejected. If any value is retained, it is retained. The effort to refute it and raise a new system of value in its place is self-contradictory. There has never been, and never will be, a radically new judgement of value in the history of the world.
“What purport to be new systems or (as they now call them) ‘ideologies’, all consist of fragments from [the law of nature and of nature’s God] itself, arbitrarily wrenched from their context in the whole and then swollen to madness in their isolation, yet still owing to the [the law of nature and of nature’s God] and to it alone such validity as they possess. If my duty to my parents is a superstition, then so is my duty to posterity. If justice is a superstition, then so is my duty to my country or my race. If the pursuit of scientific knowledge is a real value, then so is conjugal fidelity. The rebellion of new ideologies against the [the law of nature and of nature’s God] is a rebellion of the branches against the tree: if the rebels could succeed they would find that they had destroyed themselves. The human mind has no more power of inventing a new value than of imagining a new primary colour, or, indeed, of creating a new sun and a new sky for it to move in. . . .
“It is an outrage that [those fools who worship science and reject God] should be commonly spoken of as Intellectuals. This gives them the chance to say that he who attacks them attacks Intelligence. It is not so. They are not distinguished from other men by any unusual skill in finding truth nor any virginal ardour to pursue truth. . . . Their heads are no bigger than the ordinary: it is the atrophy of the chest beneath that makes them seem so.
“And all the time—such is the tragi-comedy of our situation—we continue to clamour for those very qualities we are rendering impossible. You can hardly open a periodical without coming across the statement that what our civilization needs is more ‘drive’, or dynamism, or self-sacrifice, or ‘creativity’. In a sort of ghastly simplicity we remove the organ and demand the function. We make men without chests and expect of them virtue and enterprise. We laugh at honour and are shocked to find traitors in our midst. We castrate and bid the geldings [eunuchs] be fruitful. . . .
“Telling us to obey Instinct is like telling us to obey ‘people’. People say different things: so do instincts. Our instincts are at war. If it is held that the instinct for preserving the species should always be obeyed at the expense of other instincts, whence do we derive this rule of precedence? To listen to that instinct speaking in its own cause and deciding it in its own favour would be rather simple-minded. Each instinct, if you listen to it, will claim to be gratified at the expense of all the rest. By the very act of listening to one rather than to others we have already prejudged the case. If we did not bring to the examination of our instincts a knowledge of their comparative dignity, we could never learn it from them. And that knowledge cannot itself be instinctive: the judge cannot be one of the parties judged; or, if he is, the decision is worthless and there is no ground for placing the preservation of the species above self-preservation or sexual appetite.
“The idea that, without appealing to any court higher than the instincts themselves, we can yet find grounds for preferring one instinct above its fellows dies very hard. We grasp at useless words: we call it the ‘basic’, or ‘fundamental’, or ‘primal’, or ‘deepest’ instinct. It is of no avail. Either these words conceal a value judgement passed upon the instinct and therefore not derivable from it, or else they merely record its felt intensity, the frequency of its operation and its wide distribution. If the former, the whole attempt to base value upon instinct has been abandoned: if the latter, these observations about the quantitative aspects of a psychological event lead to no practical conclusion.”
Read the whole book: