The left is caught in a time warp of early nineteenth-century intellectual culture when the battle of science, secularism, and philosophy were in the early innings of a battle that was crucial to modernity but is a bit old-fashioned now. The battle between Hegelian idealism and reductionist materialism was artificial and resulted in the pointless antagonism to idealism in the name of Hegelian extravagance. The far more intelligible brand of Kant was lost in the contraction of thinking that operated on a set of cliches and classic incidents.
The end result has been a left crippled on the questions of philosophy, science, and culture and a worldview that almost noone can accept anymore, making the rejection of socialist thinking a certainty. There is no battle of good and evil between materialism and idealism, and no need for any track toward postcapitalism to even have to bother with such a question.
The eonic model beyond materialism/idealism May 12th, 2018 We keep repeating our critique of marxist theory, suggesting a different approach, e.g. cf. WHEE: One of the reasons to suggest the macro …
Source: The eonic model beyond materialism/idealism – Darwiniana
Although we have critiqued ‘historical materialism’ the reason is not as such because it is materialistic. One of the ironies of the history of thought is that one of the best ‘materialistic’ framework was produced by ‘new age’ type thinkers who dispensed with the spiritual/material distinction for a universal materialism that is highly effective as a model in which to recast ‘spiritual’ concepts. The ultimate source for this is the world of ancient yoga with its Samkhya yoga, which is based on a first known version of such a materialistic foundation. There is a complication to any such model, just as there is for any spiritual model.
The result then is that the ‘spiritual’ realm is a form of higher materialism, whose character is so far very little known to us.
We have of course cited the thinker J.G. Bennett here whose model creates three aspects of levels of material universe: the hyponomic, autonomic and hypernomic. And we slowly begin to realize why evolutionary theories are so confusing and so often invaded by crypto-spiritual design argument: evolution is more than a hyponomic subject (physics and chemitry): it impinges, obviously, on the ‘life realm’, autonomic, but also the hypernomic. It is the latter factor that is key, yet we know almost nothing about it, as yet…
Source: Life, evolution and the clue of consciousness – Darwiniana
We have often cited Bennett on evolution, if only because he shows just how complex a real theory would be.
Current darwinism is almost ridiculous in its oversimplification…
Source: Life, evolution and the clue of consciousness – Darwiniana
The debate over idealism and materialism (which still lingers today, no doubt) is a product of the early nineteenth century when reductionist scientism collided with hegelian idealism (and not only that), the latter a bit extravagant perhaps, and we see the extreme reaction in the generation of marx/engels. But the debate is pointless now, and in an age of quantum mechanics almost ridiculous. The obvious suggestion in general is that both views are right and somehow complementary.
The marxist left is still mired in the morass of that dated argument and needs to move on. Inflicting this one those who wish to move toward socialism is both pointless and highly prejudicial. The prospect of imposing hard-core materialism of the early science era on the whole of thought has alienated so many potential socialists that one has to wonder at the boxed mentation created by the marxist legacy.
Source: The eonic model beyond materialism/idealism – Darwiniana – Darwiniana
The left needs to re-examine the early modern and especially to consider the confusion created in the wake of hegel. How to consider the latter is very tricky, but the rigid division of materialism and idealism that arose in reaction to his generation has proven a curse of barrenness and a slavery to scientism and reductionist fundamentalism. Continue reading ” Idealism cast as the villain?”
The left needs a new and broader set of perspectives beyond the dated positivistic perspective that marx adopted in the name of scientific socialism, which ended up in pseudo-science, while the so-called ‘idealists’ were able to posit a more humanistic socialism that could appreciate the realm of values. Continue reading ” Toward a new leftist humanism”
The legacy of the debate between materialism and idealism is dated now and springs from the generation of the hegelian aftermath, itself the aftermath of the kantian generation. In many ways Hegel remains a puzzle and his ‘absolute idealism’ remains far more controversial than the kantian ‘transcendental idealism’ which isn’t about the ‘transcendental’ but about the way ‘mind’ is fretted by a series of categories, space/time being examples. It was perhaps inevitable that someone like Hegel should try to respond to Kant whose views ironically resemble in disguise those of something like the Advaita Vedanta of the indic legacy.
To critique this legacy in terms of science was a no-brainer, and yet that gesture backfired, and Marx was a victim of that triumph of scientism in the near wasteland of post-hegelian speculative philosophy.
In an age of quantum mechanics, what to say of string theory, the issue of idealism is not so clear cut as it was to the ‘materialist’ revolution which turned out to be a pyrrhic victory that ends up losing the idea, if not idealism, of ‘freedom’ to the crypto-idealist concepts of causality.
Why cripple socialism with such a complicated debate by trying to enforce one pole of a false duality? It is not the job of socialism to resolve the debates of metaphysics. If socialist futures carry basket-case philosophers to new dialectics, so be it.
Source: The eonic model beyond materialism/idealism – Darwiniana
We have often cited the figure of J.G.Bennett who in mysterious connection with the rogue sufi Gurdjieff (who brought a version of ancient Samkhya into the west) resolved most of the problems, at least in principle, that tend to confuse modern humanists and secularists. The source of this material is not clear but its origins must be in the influence of Samkhya on early christian theology in a remarkable distortion by theists followed by an unknown passage through islamic culture.
For a brief moment, during the composition of The Dramatic Universe (especially Vol. I) in the late forties, fifties and early sixties a new synthesis of philosophy and science with a distant echo of Samkhya, of all things, produced the most obvious exit strategy from the unnecessary dualisms of ‘spiritual/material’ that haunt western thought, and one of whose major collisions is the generation of post-kantian hegelianism/marxism. The result has a curious, almost suspicious resemblance to Schopenhauer’s thinking but without the ‘thing in itself’ and its its relation to the phenomenal. The theme of ‘will’ enters in a realist format and the triad of ‘being, function, will’ elegantly lifts philosophy out of the spiritual/material dualism. The overall result is a universal materialism in the manner of Samkhya, where there the element of being and the factor of ‘will’ make that materialism into a robust model that is not stuck in scientism.
Unfortunately, Bennett introduced a lot of extraneous material into his remarkable foundation and his later works are entangled in the dark world of Gurdjieff with his dangerous occultism and rogue black magic. Bennett hadn’t a clue to all that but ended up being a propagandist for Gurdjieff and wrecked all his later books in that vein.
But if one can proceed with The Dramatic Universe and evade its numerous pitfalls, a resolution beyond idealism/materialism can be achieved and it would be easy to recast this in a practical version. But everyone would then be under the shadow of some dangerous sufis and their meddling into anything that even remotely shows their ‘copyright’.
It is enough to point to the needless confusions of the idealism/materialist debate, and to the way the ancient Samkhya tried to embrace materialism in a new form of yoga. It is a lesson that could be relearned and adapted to an exodus from the futile Hegel/Marx debate/swamp. With a sense of deja vu as to the modern case, Indian Samkhya as such shows signs of a lost earlier antecedent and in the form present in the Hindu world shows a contraction of some vanished tradition.
Is there such a thing as a marxist who isn’t confused by Hegel? And, no matter how much one tries, marxists will always navigate back into the hegelian swamp and confuse themselves.
Mars and Engels lived through a remarkable moment in the history of philosophy but missed the key beginnings in the era of Kant. By the time of Hegel a kind of obscurantism had been constructed by those who did not understand him, and that has cast a shadow over the left. And the reaction tokened by Feuerbach in the 1840’s shows the sudden reversal toward the kind of outcome we see in Marx/Engels embracing an equally confused materialism, the ‘historical materialism’ emerging in 1848 period and beyond.
I have always been mindful of the way Schopenhauer denounced the way a whole generation was confused by Hegel and the way the Kantian revolution was frittered away in a strange brand of mystical idealism. His denunciations of Hegel may be obsessive but they went on and on for decades. Schopenhauer himself has a limited yet elegant and brand of kantianism that was immensely popular at the end of the nineteenth century. Too bad the left didn’t embrace a version of that. Its historical materialism is a millstone around its neck. In fact, rarely considered is the phase of German ethical socialism and the Marburg school at the end of the nineteenth century, a robust correction to the philosophical confusions of the marxists with their hegelian muddle, confusion over dialectic and extreme materialist scientism. How could such a mess have arisen? Marxists, as if to fulfill the prophecy of Schopenhauer, have sown an immense confusion into the middle of humble efforts to found socialism, which doesn’t require the Hegelian phantom or its marxist upside-downism.
The left needs a simplified history of philosophy, a critique of historical materialism, a starting point in Kant (and/or the beginnings of philosophy in ancient Greece), a look at the issue of scientism, the Romantic movement and its reaction. Hegel’s reaction to Kant is a most difficult issue and the one-sided take on Hegel, and that preposterously in the middle of an internecine battle with idealism, has turned the history of socialism into a farce of bad philosophy, and a near majority of turned-off leftists manque.
The left would be better off stripping socialism of its marxist wrapper and starting over with something more usable than the strange black hole era of post kantian philosphy.
The inversion of Hegel’s dialectics is based on the assumption that it is the “self-development of the idea” of which, therefore, the dialectic of facts is only the image, while the dialectic in our…
Source: MR Online | Engels on the importance of Hegel to Marxism
The left needs to re-examine its darwinian views. Sadly, they are frozen in place (although Marx was suspicious of darwinism) even as the old paradigm is collapsing. However, paradigms come and go and there is need for a completely generalized view of evolution that stands above the biochemical substrate. No matter how hard you try you can’t reduce evolution to chemistry (in its current form). The issue isn’t complex: the causal mechanics of chemistry is not able to explain how life emerges and it can’t even discuss the issue of consciousness.
The left is so confused it can’t read anything that isn’t hard core scientism and yet marxists struggling with Hegel should know better. Our approach has nothing to do with Hegel but that philosopher was alert to the way some ideation factor must exist. We don’t have to get into Hegel or debates over idealism and materialism. Our account speaks on its own terms at a metalevel, as afar as it can.
This account smacks of idealism, but it is nothing of the kind: the point is that some form factor emerges in evolution and this is behind the reifications of life. However we don’t see that directly.
Our discussion is like describing some process on a scratch note book, an eyewitness account of what we see and an inference that we don’t see everything. It is totally baseless to call that ‘idealism’.
The equations of physics would then be idealism…
In the end the question of evolution is intractable for the reasons above and yet we can see how easily we can at least provide a overall model. The result is simple, elegant and adapted to specifics…
Note that the ‘evolution of freedom’ applies to history and see the way in which free action and system action ‘tutor’ freedom as it were and more directly show democracy, socialism and communism as ideas emerge in periods of transition.
Source: Evolution to history: freedom evolving – Darwiniana