A Dark Cloud Descends.
Perilous Times Shall Come (Opinion Piece)
The author has undertaken an assessment to discern the physical manifestations associated with the term “apostasy” as it was understood in the first-century. It is worth noting that a mere transliteration of the Greek term “apostasia” or “apostasis” into apostasy does not adequately capture its essence. The terms defection, desertion and rebellion may improve somewhat its comprehension. A more profound understanding can be derived from the lucid representation of the “kiss of Judas,” which crystallises a vivid image of it’s true meaning. Judas, through his actions, not only renounced and abandoned the Lord Jesus Christ but also defected to the enemy camp and actively assisted them. This concept serves as the clearest image of apostasy.
To ascertain the plausibility of various scenarios, on examining an array of possible causes inference was employed as the most appropriate method for establishing the best explanation, drawing inspiration from Matthew 7:16. Cancel culture is probably the best and simplest place to start. This social phenomenon signifies the convergence of individuals who coalesce and function as “swarm bots” mobilising collectively to counteract perceived threats to their deeply ingrained “cultural” values.
In essence this collective mobilisation mirrors the intricacies of an organism comprising diverse elements working in tandem. This is also the modus operandi of “antifa”, which is the violent arm of cancel culture a manifestation of itself in the real as opposed to the virtual world; 2 Timothy 3:1-4 in action. By examining cancel culture through this lens we gain a deeper understanding of its dynamics.
These swarm bots can be compared to the sea of Rev.13 (which as you know, is constituted of the waters of the people’s and multitudes and nations and tongues revelation 17:15). As one reads in Scripture; the waves of the sea rage – Psalm 65:7 and Jude 1:13. However, it is crucial to discern that this tumultuous sea does not encompass the entirety of humanity but rather encompasses solely those individuals from various backgrounds who can be identified as “the sons of disobedience” as described in Ephesians 2:1-3. These individuals are under the sway of malevolent spiritual influences wielded by the “prince of the power of the air”. They have capitulated to “carnal desires of the flesh and mind”
Allow me to indulge myself in an excursus. In 2 Thessalonians 2:7, the Greek text states: “τὸ γὰρ μυστήριον ἤδη ἐνεργεῖται τῆς ἀνομίας, μόνον ὁ κατέχων ἄρτι ἕως ἐκ μέσου γένηται” (“For the mystery already is working the lawlessness only who restrains at present until out of midst he comes into being”). The phrase “ἕως ἐκ μέσου γένηται” I believe should be translated as “until out of midst he comes into being.”
The mystery of lawlessness (ἀνομίας) is working anonymously, but there will come a time when that lawlessness will make itself personally known, in the person of the man of lawlessness which makes sense of, and precedes logically the next verse, 2 Thess. 2:8 αποκαλυφθησεται ο ανομος (II Thessalonians 2:8 [TR]) apoluphthesetai ho anomos, will be revealed the lawless [one]. This aligns with the parallel in 1 Timothy 3:16, which states, “μέγα ἐστὶν τὸ τῆς εὐσεβείας μυστήριον· Ὃς ἐφανερώθη ἐν σαρκί” (great is the mystery of godliness: He who was revealed in the flesh) (1 Timothy 3:16, NASB).
The mystery of lawlessness manifests itself in the person of the Antichrist, who rises out of the “midst of the sons of disobedience” that constitute the sea of Revelation 13. This agrees precisely with what John sees in his vision of the last times, regarding the sea-beast, the harlot, the earth-beast, the making of an image, and the global acceptance of an entity that works within humanity yet remains unknown until the very end.
Back to cancel culture, where we can discern an organism, one that deviates from the conventional notion of an individual or entity, but rather manifests as a complex assemblage of numerous entities operating in unison.(Revelation 17:13)
This organism has a mind, spirit and body. By delving further into the subject matter, one encounters a tapestry of diverse elements that contribute to its complex composition, intricately interwoven with the fabric of our society. These facets encompass socio-political dynamics, cultural shifts, technological advancements, and ideological transformations.
The mind of this organism is propelled by a system of Marxist ideology, which can be understood as a manifestation of a Hegelian faith grounded in a dialectical method, as elucidated in the “System der Wissenschaft” or System of Science more accurately knowledge making. Over time, Marxism has undergone successive iterations through the application of Hegel’s dialectical method, transitioning from a materialist Marxist perspective to a cultural Marxist one, lately culminating in a critical Marxist ideology. It assumes the semblance of a Hegelian cultic faith that, after undergoing multiple dialectical iterations, has emerged as the propelling force behind what is now commonly referred to as critical “fill in the blank” (e.g., critical race theory, critical gender theory, etc.).
Marx, in his endeavours, categorizes anything that bears semblance to religious thought, as a mystification of reality, seeking to demystify this reality through his scientific theories. In her influential essay titled “The Race for Theory,” published in the spring of 1988 in Feminist Studies, Barbara Christian put forward the notion that the language employed in critical theory “. . . is as hegemonic as the world it attacks. Christian argued that this language, instead of bringing clarity to our circumstances, actually mystifies them, enabling a select group of individuals who possess this specialized language to dominate the critical discourse.
The evolution of Marxist theories and ideologies has had a profound impact on the terminology employed within this paradigm. Concepts such as “demystification” have not been immune to the dialectical iterations that have shaped Marxist thought. Consequently, this select group of individuals engage in a series of language games, skilfully manipulating terminology to their advantage.
In contemporary times, characterized by post-modernism, the significance of language becomes of significant import. Words and their meanings undergo constant transformation, challenging the notion of fixed reference points. The fluidity of language creates a unique predicament; it becomes difficult to establish objective truths or universally accepted interpretations. Consequently, individuals must navigate this impossible linguistic landscape, grappling with shifting meanings and elusive signifiers.
The term “liquid modernity” is used to describe this state of linguistic flux. In this context, certain individuals, well-versed in the manipulation of language, can exert control by constructing new meanings at will. The absence of objective referents provides them with an opportunity to shape narratives, ideologies, and power structures according to their own interests. This control over meaning allows them to assert authority and influence over others. Yuval Noah Harari sums it up in his book Homo Deus: “Meaning and authority always go hand in hand. Whoever determines the meaning of our actions – whether they are good or evil, right or wrong, beautiful or ugly – also gains the authority to tell us what to think and how to behave”.
The above legitimates the negation of reality as it is manifested, and accommodates a counterfeit conceptual one. Things that are painfully obvious, such as gender can be negated within this system. This process becomes an attack on reason or logos (originally used in Greek thought, as “the structuring reality of all things”), which should send alarm bells ringing in the whole Christian community as it directly challenges the essence of John 1:1: “In the beginning was the Logos, and the Logos was with God, and the Logos was God”. The Logos, as defined in the Oxford Languages Online Dictionary, represents the Word of God or the principle of divine reason and creative order, identified in the Gospel of John as the second person of the Trinity, incarnate in Jesus Christ.
Here’s an example of how this manipulation of language actually works as a “Find the Lady” or “Three Card Monty” trick. We can compare two contrasting scholarly quotes:
“Each element of a theory corresponds to some part of nature and, in this sense, scientific theories describe nature”. (Girifalco, Louis A., ‘Scientific truth’, The Universal Force: Gravity – Creator of Worlds ) holds that scientific truth is solely based on verified and reproducible facts, emphasizing their crucial role in constructing theories that accurately describe nature. This viewpoint acknowledges the objective nature of scientific inquiry and the significance of evidence-based claims. It asserts that scientific truth relies on a foundation of observable, empirical data, which sets it apart from other domains such as philosophy, religion, feelings, and prejudice.
The following introduces a contrasting perspective. “Scientific truth is not understood as the equivalent of the real world, but rather as a→symbolically generalized medium………As such, scientifically untrue knowledge must also be treated as scientific.” (Baraldi, Claudio, Corsi, Giancarlo and Esposito, Elena. “Scientific System (Wissenschaftssystem)”. Unlocking Luhmann: A Keyword Introduction to Systems Theory.) It suggests that scientific truth is not an exact representation of the real world but rather a symbolically generalized medium. According to this viewpoint, truth in science is a construct that operates through coding differences between true and untrue, thus defining scientific communication and observability. It implies that even scientifically untrue knowledge can still be treated as scientific.
Overall, the first argument presented aligns more closely with the foundational principles of the scientific method, highlighting the importance of facts and their role in constructing theories that describe the natural world accurately. The strength of scientific theories lies in their ability to describe and explain natural phenomena.
In contrast, the second argument seems to introduce a relativistic perspective that diverges from the established principles of scientific truth. By suggesting that scientifically untrue knowledge can be treated as scientific, it blurs the distinction between factual accuracy and unfounded claims. Such an approach risks compromising the rigour and integrity of scientific inquiry by allowing room for potentially baseless ideas to be considered on par with empirically supported findings.
As human beings, we possess the ability to perceive reality as it exists, allowing us to discern the truth. Anything that deviates from truth is falsehood and does not represent reality, regardless of personal feelings or opinions. Otherwise, concepts like 2+2 equaling 5 or 6, or asserting that “x”, constitutes mathematics and undermines the integrity of mathematics itself. Such instances would be considered a mockery: such as the assertion boys are girls and girls are boys.
The spirit of this organism aligns itself with the essence of Gnosticism, whereby the pursuit of secret knowledge (gnosis) is believed to offer an escape from the perceived confines of one’s existence. It is within this framework that terms such as “women’s liberation” find resonance, symbolizing a quest for liberation from perceived societal or physical constraints. Abortion becomes liberation from the constraints of motherhood which women as possessors of female bodies have had forced upon them unwillingly. Interestingly, transhumanism embodies a similar ethos, manifesting as the liberation from the confines of the limitations of the human body. It appears to be the next dialectical iteration of Marxist ideology, assuming the form of a cultic faith.
This remarkable evolution brings forth a synthesis of technological advancements and ideological tenets. It is worth noting the influential role played by the late Barbara Marx (coincidence?) Hubbard, a New Age advocate and campaigner, who enjoyed Rockefeller-funded support. Her contributions were instrumental in advancing the ideas, beliefs, and technologies requisite for promoting transhumanism as a spiritual enlightenment, a techno-Gnostic initiation into “Christ Consciousness”. Already, we witness the initial manifestations of this transhumanist-Marxist dialectical progression, evident in the phenomenon of child mutilations referred to as transitioning. Additionally, there exists a morally fraught pursuit of human bio-enhancement, characterized by genetic tinkering at the very core of our being.
The term “transhumanism” was coined by Julian Huxley and conceptualizes the second phase of eugenics, which aims to artificially augment Darwinian evolution by merging human biology with machine elements, stemming from the notion of a biological consequence arising from the competition among growing populations for limited resources in a Malthusian ecological framework.
These developments are deeply disconcerting, comparable to “throwing children into the arms of Moloch”. Leviticus 20:3 [NASB] states, “I will also set My face against that man and will cut him off from among his people, because he has given some of his offspring to Molech, so as to defile My sanctuary and to profane My holy name”.
There is a Christian Transhumanist Association, which is an organization that raises concerns about their adherence to the Christian faith and their interpretation of Christianity. Ted Peters, a prominent American Lutheran theologian and Emeritus Professor of Systematic Theology and Ethics at Pacific Lutheran Theological Seminary, has written “Imago Dei, DNA, and the Transhuman Way,”. Peters demonstrates a clear inclination toward engaging in a dialogue with transhumanism and embracing the notion of humans as: created co- creators echoing the views expressed by Hefner. This seems to closely resemble the co-creator terminology employed Barbara Marx Hubbard (http://www.co-creators.website/). Peters claims that God’s creative work allows for a future (having not been completed, clearly not having read Gen. 2:2-3) and suggests that we should be open to improving the human genetic makeup and thus influencing our evolutionary trajectory.
Here’s a quote from Yuval Noah Harari’s (WEF) book Homo Deus “In the twenty-first century, the third big project of humankind will be to acquire for us divine powers of creation and destruction, and upgrade Homo Sapiens to Homo deus … We want the ability to re-engineer our bodies and minds in order, above all, to escape old age, death, misery, but once we have it, who knows what else we might do with such ability? So, we may well think of the new human agenda as consisting really of one project (with many branches) attaining divinity.” Somewhat 2 Thess. 2:4. “-ish”?
Finally, the body of this organism encompasses the operational system responsible for effecting transformative changes, employing a methodology rooted in a “totalitarian alchemical synthesis” in order to propagate its ideological agenda. Alchemy is the transformation of base metals into precious ones adopting a system of alchemical processes (again by Gnosis), and totalitarianism (according to Joost Meerloo, in his book Rape of the Mind) “any country in which disagreement and differences of opinion are crimes, in which utter conformity is the price of life”. It aims to transform individuals into its own image, because assuming to be as God (2 Thess. 2:4) the goal is to transform both individuals and the world in order to re-emerge into a state of ultimate unity.
Transformations are being implemented in strict accordance with another “canon of scripture” comprising of established texts that hold significant influence, encompassing a diverse array of “Torah” and “Prophets” writings. These collectively comprise their “sacred scriptures” where upon the authority for their doctrine rests, however lacking the divine inspiration described as “theopneustos” in 2 Timothy 3:16.
In this context, “Prophets” refers to a collection of futuristic sci-fi dystopian novels that adhere to certain parameters. Dystopia, the opposite of an ideal world, Utopia, is an imagined society marked by suffering and injustice, often totalitarian or post-apocalyptic in nature. Dystopian fiction explores dark worlds and examines the impact of scientific and technological progress on human society. Through totalitarian social control, individuals lose their humanity without being aware of their condition. Notable dystopian novels include: “Nineteen Eighty-Four” by George Orwell, “Fahrenheit 451” by Ray Bradbury, “Brave New World” by Aldous Huxley, “Do Androids Dream of Electric Sheep?” by Philip K. Dick, “The Shape of Things to Come” by H.G. Wells and “Ghost in a Shell” by Masamune Shirow.
In reference to George Orwell’s novel “1984,” the notion of Newspeak, a regulated language, has already manifested in our present time, acknowledged through the synonymous yet distinct term “doublespeak”; a linguistic tool employed to deceive, typically by obscuring or distorting the truth (see lies-and-deceit-part-1).
Serving as an additional point of reference, a connection can be drawn to the dystopian work “Brave New World” by Aldous Huxley (brother of Julian Huxley, of transhumanism fame). Brave New World depicts a futuristic society where advanced technology, mass production, and conditioning techniques have eradicated individuality, emotions, and critical thinking. Set in a world controlled by a totalitarian government formed by a technocratic oligarchy, humans are genetically engineered and assigned to different castes, with each caste conditioned to specific tasks and devoid of personal desires. Happiness is pursued through instant gratification and a mind-altering drug called Soma, while the pursuit of knowledge, love, and meaningful connections is suppressed. Sound like something familiar?
Philip K. Dick’s novel, “Do Androids Dream of Electric Sheep?” (the book on which the Bladerunner movie is based) explores profound questions about the nature of humanity and what it means to be human and is the “now” influential source by which history is being written.
One of the central themes in the novel is the blurring line between humans and androids. The main character is confronted with the challenge of distinguishing between artificial beings and real humans. Throughout the narrative, the question of the essence of humanity and the criteria used to define it is posed. Something that the advent of robotics and AI (terminator) make relevant in present day conversations that Christians should be engaged in.
Is it our capacity for empathy, emotions, or a sense of morality? Or is it simply the biological distinction between organic and artificial beings? Moreover, the book examines the dehumanizing effects of a technologically advanced society. In this future world, humans have become detached from their own emotions and struggle with a prevailing sense of emptiness. It raises fundamental questions about the nature of consciousness, empathy, and the significance of authentic experiences in defining our humanity. What are the moral implications of creating artificial life, and what are the profound consequences of losing touch with what it truly means to be human?
Masamune Shirow’s “Ghost in the Shell” is a groundbreaking cyberpunk manga and anime series that delves into a futuristic world where technological advancements have blurred anthropological boundaries. Set in a near-future society, it explores themes of identity, consciousness, and the existential implications of advanced technology on society. “Ghost in the Shell” explores themes of transhumanism, the fusion of man and machine, and the elusive concept of the “ghost” – the essence of humanity that resides within a technologically augmented world. I take ghost and soul, to be synonymous in the context of this book. Surely human history shall be written based on the way in which questions in this book shall be “answered” (made into reality).
The “Torah” books have been written historically by philosophers and political thinkers, and in more recent times by NGO Research think tanks which are institutions affiliated with universities, foundations, advocacy groups, and other organizations that generate policy research, and are comparable to the “priesthood”. Many are ideological; others strive to be non-partisan.
The Marxist philosopher Gramsci’s, critique of bourgeois “cultural hegemony” and its transformation into a proletarian alternative can be elucidated by drawing on the German philosopher, Nietzsche’s The Will to Power: An Attempted Transvaluation of All Values. This has resulted amongst other things, in the undermining of the current “educational” system, which extends well beyond the boundaries of the current “Pavlovian school system” and infiltrating the household via various propaganda dissemination strategies usually involving a screen of sorts. These strategies bear resemblance to “programmes” intended as ideological reprogramming as seen in Communist regimes and can be aptly described as forms of “re-education”.
Think tanks are independent research institutions focused on generating and analysing policy-oriented research and ideas. Operating separately from government entities, they engage in evidence-based analysis to tackle complex policy challenges. Key functions of think tanks include conducting research, gathering data, and analysing policy issues across various domains. They provide in-depth analysis, policy recommendations, and alternative approaches to policy problems. Think tanks also contribute to policy formulation by offering expertise, insights, and evidence-based recommendations to policymakers through dialogues, policy briefs, and participation in policy discussions and consultations. These entities were responsible for coming up with the Covid-19 policies (here’s a list of think tanks https://guides.library.upenn.edu/c.php?g=1035991&p=7509972).
Hannah Arendt, a prominent political theorist of the 20th century, warns against lying and deception in politics and cautions against the potential dangers of blindly trusting in experts. Her work emphasizes the importance of critical thinking, individual agency, and active citizen participation in democratic processes. While expertise can be valuable, unquestioning trust in experts’ risks undermining the foundation of truth, eroding democratic engagement, and limiting the plurality necessary for robust political discourse.
When evaluating the nature of COVID-19 think tank policy-making, one could be inclined to draw parallels with a dimension that potentially serves as a precursor to a totalitarian technocratic oligarchy, resembling the dystopian society portrayed in Aldous Huxley’s seminal work, “Brave New World”. While some may perceive these associations as elements of conspiracy theories, it is imperative to approach the concept with critical analysis. Huxley’s cautionary narrative elucidates a scenario where power is consolidated within the hands of a small cadre of experts who manipulate society to sustain control and uniformity. The concentration of decision-making authority in the hands of a select few, particularly during times of crisis such as the COVID-19 pandemic, raises valid concerns regarding the erosion of democratic principles, the lack of transparency, and the exclusion of diverse perspectives and the handing over of power to technocrats. Here we can observe and pinpoint the “new priesthood” within these organisations, as the” Law givers” and the “Law’s interpreters”.
In light of the active involvement of prominent entities such as the World Economic Forum (WEF) and United Nations (UN) in initiatives like the “Great Reset,” the Fourth Industrial Revolution, and the “Shared Economy,” it becomes essential for Christians to critically analyse the underlying meanings, intentions, and implications associated with these endeavours. Of particular significance is the UN’s Sustainable Development Goal 16.9, which emphasizes the promotion of digital identity and comprehensive control over various aspects of individuals’ lives.
In 2016, Stewart Patrick, a scholar affiliated with the Council on Foreign Relations (CFR), a prominent think tank, published a work titled “World Order: What, Exactly, are the Rules?” Patrick describes how the so-called “international rules-based order” IRBO acts as a mechanism for hegemonic control of global politics, the world’s economy and the international monetary and financial system (IMFS). This resonates with the biblical verse Rev. 13:7, emphasizing the granting of authority over every tribe, people, language, and nation.
The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit, be with you all.(II Corinthians 13:14 [ASV])
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