[The] modern sciences do not possess the character of disinterested knowledge, nor is their speculative value, even for those who believe in it, much more than a mask beneath which purely practical considerations are hidden; but this mask makes it possible to retain the illusion of a false intellectuality. Descartes himself, in working out his physics, was primarily interested in extracting from it a system of mechanics, medicine, and morality; but a still greater change was brought about by the diffusion of the influence of Anglo-Saxon empiricism. It is almost exclusively the practical results that science makes possible that gives it so much prestige in the eyes of the general public, because here again are things that can be seen and touched. We have said that pragmatism represents the outcome of all modern philosophy, and the last stage in its decline; but outside philosophy there is also, and has been for a long time, a widespread and unsystematized pragmatism that is to philosophical pragmatism what practical is to theoretical materialism, and which is really the same as what people call “common sense.” What is more, this almost instinctive utilitarianism is inseparable from the materialist tendency, for, “common sense” consists in not going beyond the things of this earth, as well as in ignoring all that does not make an immediate practical appeal. In particular, it is “common sense” that sees only the world of the senses as real, and that admits of no knowledge other than the one that comes from the senses; moreover, it ascribes value to this narrow form of knowledge only insofar as it offers a possibility of satisfying either material needs or a certain sentimentalism, for in reality sentiment—and this must be frankly stated at the risk of shocking contemporary moralism—lies quite close to matter. In all this there remains no place for intelligence, or at most only insofar as intelligence may consent to serve for the attainment of practical ends, and to become a mere instrument subordinated to the requirements of the lowest and most corporeal part of the human individual—”a tool for making tools,” to quote a significant expression of Bergson: it is an utter indifference to truth that begets pragmatism in all its forms.
Under such conditions, industry is no longer merely an application of science, an application from which science should, in itself, remain completely independent; it has become the reason for, and justification of, science to such an extent that here too the normal relations between things have been reversed. What the modern world has striven after with all its strength, even when it has claimed in its own way to pursue science, is really nothing other than the development of industry and machinery; and in thus seeking to dominate matter and bend it to their service, men have only succeeded, as we said at the beginning of this book, in becoming its slaves.
René Guénon, The Crisis of the Modern World, 1927