Political Ponerology: A Science on the Nature of Evil Adjusted for Political Purposes

stratum of our intelligence, after all, contains nature’s instinc-

tual heritage of wisdom and error, giving rise to the basic intel-

ligence of life experience. Superimposed upon this construct,

thanks to memory and the associative capacity, is our ability to

effect complex operations of thought, crowned by the act of

internal projection, and to constantly improve their correctness.

We are variously endowed with these capabilities, which

makes for a mosaic of individually variegated talents.

Basic intelligence grows from this instinctual substratum

under the influence of an amicable environment and a readily

accessible compendium of human experience; it is intertwined

with higher effect, enabling us to understand others and to in-

tuit their psychological state by means of some naive realism.

This conditions the development of moral reason.

This layer of our intelligence is widely distributed within

society; the overwhelming majority of people have it, which is

why we can so often admire the tact, the intuition, of social

relationships, and sensible morality of people whose intellec-

tual gifts are only average. We also see people with an out-

standing intellect who lack these very natural values. As is the

case with deficiencies in the instinctual substratum, the deficits

of this basic structure of our intelligence frequently take on

features we perceive as pathological.

The distribution of human intellectual capacity within so-

cieties is completely different, and its amplitude has the great-

est scope. Highly gifted people constitute a tiny percentage of

each population, and those with the highest quotient of intelli-

gence constitute only a few per thousand. In spite of this, how-

ever, the latter play such a significant role in collective life that

POLITICAL PONEROLOGY

65

any society attempting to prevent them from fulfilling their duty

does so at its own peril. At the same time, individuals barely

able to master simple arithmetic and the art of writing are, in

the majority, normal people whose basic intelligence is often

entirely adequate.

It is a universal law of nature that the higher a given spe-

cies’ psychological organization, the greater the psychological

differences among individual units. Man is the most highly

organized species; hence, these variations are the greatest. Both

qualitatively and quantitatively, psychological differences oc-

cur in all structures of the human personality dealt with here,

albeit in terms of necessary oversimplification. Profound psy-

chological variegations may strike some as an injustice of na-

ture, but they are her right and have meaning.

Nature’s seeming injustice, alluded to above, is, in fact, a

great gift to humanity, enabling human societies to develop

their complex structures and to be highly creative at both the

individual and collective level. Thanks to psychological vari-

ety, the creative potential of any society is many times higher

than it could possibly be if our species were psychologically

more homogeneous. Thanks to these variations, the societal

structure implicit within can also develop. The fate of human

societies depends upon the proper adjustment of individuals

within this structure and upon the manner in which innate

variations of talents are utilized.

Our experience teaches us that psychological differences

among people are the cause of misunderstandings and prob-

lems. We can overcome these problems only if we accept psy-

chological differences as a law of nature and appreciate their

creative value. This would also enable us to gain an objective

comprehension of man and human societies; unfortunately, it

would also teach us that equality under the law is inequality

under the law of nature.

~~~

If we observe our human personality by consistently track-

ing psychological causation within, if we are able to exhaust

the question to a sufficient degree, we shall come ever closer to

phenomena whose biopsychological energy is very low, which

begin to manifest themselves to us with certain characteristic

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SOME INDESPENSIBLE CONCEPTS

subtlety. Discovering this phenomenon, we then attempt to

track our associations particularly because we have exhausted

the available analytical platform. Finally, we must admit to

noticing something within us which is a result of supra-sensory

causation. This path may be the most laborious of all, but it

will nevertheless lead to the most material certainty regarding

the existence of what all the major religious systems talk about.