The Decline of the Intellectual

_The Decline of the Intellectual_ by Hungarian born conservative Christian philosopher Thomas Molnar is an account of the rise of the intellectual in public life and his subsequent decline. Molnar witnessed firsthand the horrors of totalitarianism in Hungary, and he traces here the developments of those ideologies which led to the subsequent horrors of the Twentieth century. This book is divided into chapters each focusing on different aspects of the intellectual as well as chapters on planetary coexistence and planetary ideology. Molnar traces the development of the intellectual from his beginnings in the medieval period in the dispute between realists and nominalists to his subsequent development into Marxist, progressive, and reactionary forms as well as the development of the American and European intellectual. To begin, Molnar discusses the emergence of the intellectual, emphasizing the conflict that developed in medieval Catholicism between realist and nominalist philosophies. Molnar shows how modern times are distinguished from prior periods of history in that the "triple aim of Peace, Unity, and Prosperity" has finally become realizable. However, with these aims comes a grave responsibility. Subsequently, Molnar traces the development of the intellectual in the ruthless political philosophy of Machiavelli from within the nominalism of Marsilius of Padua and William of Occam. Molnar also shows how the Cartesian spirit developed eventually leading to the rise of the philosophes in the period of the French Revolution, the first true intellectuals. Next, Molnar turns his attention to the shaping of ideologies. Here, he argues against the philosophy of Rousseau and shows how this subsequently led to the development of Marxism and the absolute state. In three subsequent chapters, Molnar considers in turn the intellectual at once as Marxist, as progressive, and as reactionary. Molnar shows the utopian beliefs of Marxists, demonstrating their errors and showing how they lead to the most horrendous forms of totalitarianism. Molnar next turns his attention to progressives. Here, he considers the errors of a naïve belief in progress, often motivated by Darwinistic thinking. Molnar shows the errors of the progressivism of individuals such as the Jesuit priest Teilhard de Chardin and the subsequent development his philosophy had on the progressive wing of the Catholic church. Molnar also considers existentialists such as Camus and Sartre. Molnar shows how Sartre particularly and other progressives could not sufficiently distance themselves from Marxism and eventually embraced the horrors of the Soviet state. Molnar also considers the philosophy of John Dewey and the role he played among other progressives such as Sidney Hook and Max Eastman. Following this Molnar turns his attention to the intellectual as reactionary. Here he distinguishes the conservative thinker from the capitalist and the communist. In particular, Molnar devote