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Nietzsche’s Drama

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Fragment 176, word count: 895.

Tags: embodiment, spirituality, nihilism, Christendom, Copernicus, Darwin, creativity, culture, individuality.

Christianity taught, and European Christendom accepted for centuries, that the human spiritual drama, our unique opportunity for ethical elevation by coming to know and align with the transcendent deity, is the purpose of all existence. Humans were thought to be the primary achievement of the all-creating God. Born as an exile into an initial state of disgrace within the lusts, pains, and thrills of a mortal body, each human is capable of recognizing its existence as more authentically one of transcendent spirituality and changing its way of life to express that spirituality. The worldly society of Christendom, controlled at all levels by the hierarchy and laws of the Roman Church in partnership with the secular military aristocracy, was accepted as the means by which individuals were guided to the spiritual life, a state of grace whose reward was blissful immortality. In the sixteenth century, within a broad advance of science, Nicolaus Copernicus discovered and revealed that the human home planet was not the centre of God’s cosmos, suggesting a more marginal status for human being. In the nineteenth century, Charles Darwin presented findings suggesting that humans are indistinguishable from animals, just naked apes, driven by instinctive drives and passions beyond individual control, with no qualitative specialness placing us in a uniquely elevated category. For much of the educated stratum of nineteenth century Europe, this apparent loss of human standing in the great scheme of things was a revelation of nihilism, a catastrophic loss of purpose and value. This was the context in which Nietzsche conceived his mission of thinking.

With God removed from the human situation, the Christian drama of existence faded out and with it the sense of meaning and purpose derived from that drama. Reflecting on human history soon reveals that no eventual outcome of biological evolution can give value and meaning to human existence, since it is unknowable, nor can the historical progress of human civilization do it since that reveals no verifiable arc toward a fulfillment. In the absence of these large structures as navigational guides the problem of meaning and purpose becomes entirely the individual’s problem and actually defines, on Nietzsche’s view, the monadic singularity of the human individual, the loneliest loneliness. As it happens, however, the fundamental nature or quality of individual spirit, the will to power, contains within itself a dramatic dynamic capable of achieving happiness, and so defeating nihilism.

For Nietzsche, the universal ethical and existential imperative for every individual is self-perfection, though that achievement is possible only for strong domineering spirits. Only the strongest spirits are capable of the happiness of self-perfection because only the strongest are capable of self-domination or self-overcoming by sublimating the instinctive animal impulses (Dionysian) into products of a dominant personal rationality (Apollonian), imposing a unifying form and style on all expressions of that sublimated energy. This Dionysian – Apollonian dialectic is the intrinsic dynamic of the will to power, the fundamental living force. Culture that is elevating to behold and appropriate is created from the sublimation of bestial impulses and instincts. Even though those impulses and instincts originate in and always declare the body, without them there is no energy to be sublimated into high art and culture. Strong and passionate impulses require an even stronger force of rationality to impose form and style on them. Artists and philosophers, such as Leonardo da Vinci and Socrates, are typically the people who discipline themselves to sublimate their great passions into creative activities. Nietzsche calls such spirits ubermensch, higher men, the only people of value in his estimation because in the ecstasy of their original creation they uniquely manifest authentic individuality. Specimens of higher men are rare and occur unpredictably in various times, societies, races, and ethnic groups, and it seems that for Nietzsche they are “The Elect”, forever predetermined for blessedness. The rest of us are a herd of doomed beasts of no interest or value, sometimes spiritualized to some extent by encountering the achievements of the higher ones.

There are striking similarities between Nietzsche’s conception of the drama and tragedy of existence and the previously dominant one from Christendom. Nietzsche was the son of a Lutheran clergyman and the apple didn’t fall very far from the tree. Separation of people into The Elect and the damned is one similarity. Both dramas involve a tension or dialectic between animal embodiment and some version of a transcendent spirituality which exerts itself against animality and offers a happier and more authentically meaningful life. In Nietzsche’s version, however, the impulses of the body are never left behind but always remain the source of life’s energy. In addition, Nietzsche’s spiritualizing, sublimating, force is militant rationality, giver of expressive form, stability, and style, replacing the poor Christian spirit of meek obedient submission, self-denial, mortification of the flesh, and altruism.

Such was Nietzsche’s revaluation of all values. It is philosophically unusual in recasting the Christian drama by eliminate a commanding and controlling deity while still finding a way to divide blessed from damned. That vision clearly doesn’t defeat nihilism for everyone, only for the precious few his message was apparently designed to reach. However, if we discount Nietzsche’s peculiar aristocratic exclusivity, we can appreciate his “Yes” to embodiment as inseparable from the ecstasy of personal creativity, his close attention to the interior experience of creativity and its independence from any conformist herd mind.

Sources and Inspirations

Walter Kaufmann’s book was the source for the sketch of Nietzsche’s philosophy included in this posting.

Nietzsche: Philosopher, Psychologist, Antichrist, written by Walter Kaufmann, published by Princeton University Press (1950), foreword by Alexander Nehamas (2013), ISBN 978-0-691-16026-9.

Zarathustra’s Secret, written by Joachim Kohler, translated from German by Ronald Taylor, Published by Yale University Press (English edition June 2002), ISBN-10: 0300092784, ISBN-13: 978-0300092783.

Copyright © 2021 Sandy MacDonald.

Individualism and Transcendence

18 Wednesday May 2016

Posted by in Blind spots in thinking, Embodiment, Freedom, Subjectivity, Transcendence

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Tags: Spirituality, freedom, transcendence, individuality.

There is an essential connection between individuality and freedom that follows from ordinary embodiment. There is also an essential connection between freedom and transcendent spirituality. The creativity of freedom means that it eludes final particularity without ceasing to exist! Involvement with that spirituality of freedom is what makes something transcendent. Classical conceptions of transcendence, as illustrated in the work of Plato, were mainly anti-individualist, conceiving transcendence as located outside and beyond individuals, as remote, eternal, and divine all-encompassing singularities. In that tradition, official systems of reality all stipulate some transcendence exterior to, and imposing strict uniformity on, the spirituality of all individual persons, making such systems uncomfortable with the idea of individual freedom. Since there is an essential connection between individuality and freedom, and between freedom and transcendence, the problem has been one of conceiving individuality, in the sense of free agency, as the original and sufficient transcendence.

One approach comes from ancient Stoicism, Epicureanism, and Scepticism, parts of which are something like the eternal alternative to Platonic philosophy, namely their focus on what any individual as such can control, personal interiority. The most important common ground among philosophical positions may be engaging the personally interior spiritual process called thinking. Faith in occult knowledge or special revelation is not part of the thinking process. This thinking is a questioning mindfulness combined with innocent curiosity, and when it thinks itself, may try a personal phenomenology, but spirituality is not a phenomenon. Every phenomenon is complete, with identifiable boundaries that can be described, but the essential thing about spirituality is its lack of boundaries, always new and always incomplete. Spirituality is exactly freedom, as Luther recognized. Philosophy can be the project to clarify transcendence, the self-recognition of personal spirituality (freedom), but it is not possible for freedom to be a phenomenon. Phenomenology is too much like describing “sense-data”, “impressions and ideas”, which always misses the blind spot in which personal orientation (questioning) is cumulatively re-constructing itself in interior non-actuality, eluding any final particularity. From within its perspective of embodiment, in a life in the world, individual spirituality self-originates its own continuous newness and open incompleteness, and that is its transcendence.

Copyright © 2016 Sandy MacDonald.

The Misconception of Spirituality in Platonism

20 Wednesday Apr 2016

Posted by in Culture, Embodiment, Equality, Freedom, Hierarchy, Subjectivity, Transcendence

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tags: Platonism, idealism, spirituality, metaphysics, mathematics, PHI, beauty, eternity, hierarchy, embodiment, time, freedom, Christianity, knowledge, Sartre, existentialism, individuality

Ideal Forms, Ideas, are at the core of Platonic metaphysics. The Ideal Forms are archetypal objects and structures: immaterial, profoundly static, eternal, removed from the space/ time and materiality of the mundane world, and so, easily associated with (the interiority of) some divine super-intelligence. In Platonism, the association of eternally static Ideal Forms with transcendent (immaterial) spirituality or intelligence is far removed from the capricious personality of ordinary subjectivity, and yet that association is there, as discussed below. The Ideal Forms occupy a position near the top of the metaphysical world-structure, a hierarchy of descent from a divine One-ness-of-all-beings at the highest level of reality down to a churning multiplicity of ephemeral appearances at the level of embodied human experience. Each increment of that descent from divine One-ness is a kind of imperfect self-portrait created by the stage immediately higher, a self re-creation that is progressively reduced in perfection, distorted at each step by the loss of some stability and accuracy, so that, where we live at the bottom, reality is unrecognizable, represented by utter illusions, flickering shadows of sketchy models of reality (the Cave parable in Republic). That structure of descent taken altogether is the primal hierarchy, as each successive stage down is defined as completely dependent on the power of the stage above, and the structure as a whole is eternally unchanging, as are the archetypes of objects and the divine One-ness at the top.

This may seem a slightly cartoonish presentation of Platonism, tilting to the NeoPlatonic or even Orphic end of Platonic visions of reality, but it has the virtue of presenting in a brief and straightforward way the features of Platonism which are enduringly influential and most problematic: absolute sanctification of what remains eternally unchanged, assertion of the sovereign power of that eternal Being in determining a rigidly top-down hierarchy, and finally, disparagement of ordinary human embodiment. This conception of reality, ruled by the sacred eternal (stasis, stillness, immutability), stands as a core counter-force to any philosophy of freedom, regardless of the rationalist features in Platonism.

Mathematical Idealism

Plato’s type of top-down grand scale metaphysical idealism emerges from a mathematical inspiration. Mathematics has been one of the most powerful inspirations for philosophy, and especially for metaphysical idealism and rationalism. Philosophy has attracted a lot of mathematicians who admire changeless abstractions, and their opinions have had decisive influence: Pythagoras, Al-Kindi, Descartes, Leibniz, Gottlob Frege, Bertrand Russell. Mathematics suggests a set of perfect and eternally stable objects: geometrical forms, numbers (the number PHI)*, functions, and operators, which are recognized in a multitude of different structures and situations, in a way that suggests their existence separate from, prior to, and far more permanent than, any particular instance. Mathematics shares that quality with experiences of beauty. Beauty has a force of impression that suggests an invisible higher world where beautiful forms exists forever in radiant glory. The normal world is a place of continual change, of brief novelty and passing away rather than eternity, but beauty (often associated with works of art) seems to raise an object above the ephemeral material stratum and giving it the look of eternity, perhaps because it is especially memorable and inspires a wish that it last forever just as it is. Also, there are direct overlaps of math and beauty in the mathematics of musical harmony, for example, and the mathematics of architectural beauty, and of course in what was called the music of the spheres. Language as an impersonal structure of rules has also inspired speculation about this mathematical mode of being. Objects of mathematical knowledge and the forms of beauty seem to have a pristine, crystalline existence that is immaterial, revealing some mode of being beyond the laws and forces of material existence. In philosophical thinking, mathematics, logical forms, linguistic forms, and instances of beauty have all been interpreted as glimpses of transcendence and immateriality. (* For an introduction to PHI, see Chapter 20 of The DaVinci Code by Dan Brown.)

Christian Platonism

The dominance of the hierarchical force of Platonism was sanctified and made legally mandatory by Christianity as it became the state religion of the Roman Empire in 324, because the previously developed and widely familiar language of Greek philosophy had been used to construct the Christian message. The process continued after the Romans abandoned their western provinces, and Christian institutions had to re-launch within the ruins, a patchwork of rural baronial turf holdings, eventually becoming powerful enough to re-claim the old imperial domain as western Christendom from around 800. (The deeply Christianized trunk of the Roman Empire continued uninterrupted in the eastern provinces, where Greek culture, including Platonic ideas, had been dominant for centuries.) In that second coming of organized Christianity to the west, the crucial interpretation of doctrine by Augustine (354-430), Bishop of Hippo, was a Christianized version of NeoPlatonic metaphysics. Having thus established from ancient times its dominance in the European system of cultural reality, Platonism has been the most important metaphysical vision by far, and the inescapable form of idealism. Before Christian Platonism and NeoPlatonism, there was pre-Platonic Orphic metaphysics with a similar vision of divine cosmic hierarchy. The conceptual system of reality embraced by medieval alchemists had the same sources: ancient Greek Orphic mythology and the philosophical work of Pythagoras, Plato, and Aristotle. Nineteenth century Romantics still mused on a variant of the same vision.

As an illustration of how Platonic metaphysics applied in practice, the medieval theory of social order identified three functional groups which combined in a sort of human pyramid. Those higher in the pyramid controlled and supervised (often owned) those below, by divine design. Muscle-power workers formed the most numerous and lowest stratum. Baronial fighters formed the next level up and were much fewer than workers. The barons held formal possession of land and natural resources, and maintained a culture of armed violence (chivalry, armed men on horses) to enforce the effectiveness of that possession. Priests and their organization, the Church of Rome, formed the highest point of the pyramid. This is a clear application of Plato’s Republic. The medieval agricultural peasants were Plato’s appetite driven workers. The military baronage were Plato’s spirited fighters. The priestly clergy were supposed to be Plato’s contemplative, highly educated, other-worldly ruling class. Orientation to that kind of social hierarchy is still familiar.

The nature and meaning of knowledge was also conceived in terms of Platonism. The official Christian doctrine on knowledge was NeoPlatonic via Augustine: God wills a special illumination within human minds which enables those minds to recognize instances of Ideal Forms. So, knowledge is enabled by a special act of illumination by God in the revelation of something like a universal form, an uncovering of the universal character of what is sensed at a particular time and place. The ultimate object of knowledge is an eternal permanence, the Ideal Form. There was speculation that God created the world by uttering the names of the Ideal Forms, bring them into being, and making language intrinsic to knowledge and to the structure of reality.

On those foundations, Platonic metaphysics looms as a central conceptual pillar in the reality construct of Euro-American culture, foundational even now in the orientation of modern people. It isn’t often recognized as such, but Platonism is there in a mathematical eternity to the conception of the world as a rigidly furnished bundle of things waiting to be discovered. Although the more mystical features might seem alien to modern people, Platonism reveals its ongoing presence as a privileging of stability and fixed structures in the general notion of, and the cultural value projected onto, abstract knowledge as a human accomplishment, a privileging of the perspective of eternity. In addition, not all of the mystical features are alien. For example, Platonism is our source of an assumption that an invisible power is the source of the world we inhabit, that there are super-sensible origins, sources, and explanations for objects and situations we deal with, and so, on that supernatural basis, that creative power, agency, greatness, authority, and legitimacy flow from above and beyond us, from high abstractions. This orientation inspires and provides legitimacy for a striving after hierarchical centralization, for imperialism, in social, economic, and political arrangements. This is how imperialism became, through cultural assimilation, the basic and largely unconscious shape of expectation and aspiration even in modernity.

Separating Spirituality from Embodiment

Platonic metaphysics was an attempt to understand transcendence, and, as such, it is the inescapable idealism, a model of the incongruity between spirituality and embodiment. In Platonism, the transcendence of human spirituality is defined as a mental grasp on what is eternal, based on a sensed affinity or essential sameness of ordinary human intellect or mentality with the immateriality of eternal Being. At the same time, it is an attempt to explain transcendence by appeal to something (eternity) outside normal experience, because normal experience is so emphatically embodied, and bodies never stop changing, and all their changes soon bring them to the end of their brief existence, to death. According to Plato, the body is a tomb, and what Plato wanted from transcendent spirituality was a decisive exit from the tomb. (For Augustine also, the body is the problem.) That is the context of the Platonic attempt to understand transcendence by appeal to eternity. The Platonic hierarchy is a way of constructing both an elaborate separation and a slippery connection between pure spirituality at the top and material body at the bottom, presenting individuals with a picture of the consequences of choosing to concentrate their energies in one direction or the other.

Platonic Heaven, the Immaterial Stratum

The mathematical inspiration of Platonic metaphysics can obscure the fact that even this idealism is a model of spirituality. Ideal Forms are spiritual objects, forms in a divine, higher order, mind, or projections from such a mind. The very concept of immateriality is always some abstraction from the non-actuality of subjective orientation, of a person’s directionality in teleological time, and so essentially an abstraction from the immateriality of time itself. Any removal from tangible materiality is some kind of invocation, projection, or allegory of the non-actuality of subjective interiority. (The only current existence of past and future is as a non-actuality, interior to individual spiritualities as a force of bearing or directionality.) The mathematical perspective of eternity suppresses the temporality of spirituality and so creates the (false) impression of a kind of static spirituality, a simple and pure consciousness or being, and then goes on to assert that such a mythical being is somehow more elevated than, and superior to, ordinary spirituality which is the ongoing construction of futurity, of temporality. The appeal to eternity is a way of editing spirituality (time) out of reality without recognizing what was done, by imagining ordinary objects with the spiritual quality of immateriality, which is only encountered experientially in the always-new and always-incomplete openness of personal spirituality. The perspective of eternity sucks temporality out of ultimate reality, and so sucks out the life. In the ideal world of mathematical abstractions there are no free agents, only objects with complete-destiny-included. It is a world where everything is already finished, with all changes both external and internal to objects simultaneously present in the transcendent object-set. Nothing is happening or being created in the perspective of eternity, and so the spirituality presented, typically presented as transcendent and divine, is really impoverished and effectively dead, fully furnished and complete. There is no exit from mortality here.

Freedom and Time

Metaphysics as an account of spiritual transcendence does not have to seek the perspective of eternity. Freedom is the essential issue of metaphysics, and recoiling from mortality to an imaginary eternity is exactly the wrong way to understand transcendence, spirituality, and freedom. It isn’t a grasp on eternity that makes us transcendently free, but instead our continual and discretionary re-construction of our force of bearing into an indeterminable future. It is exactly our engagement with time, our projecting and imposing teleological time onto nature, which is our freedom, and that force of engagement is inseparable from personal embodiment. Plato’s whole package of eternity, hierarchy, and disparagement of embodiment was wrongheaded and self-defeating.

Sartre’s existentialist description of individual personhood as “existence before essence”, or, to go one better, existence without essence, is a pretty good definition of personal spirituality. Time is the clearest case of existence without essence. Existential non-appearance applies to personal orientation, but that non-appearance is a gusher of creativity. The only way something can exist without essence is by being something other than an actuality, by being an ever reconstructing (re-inventing) bearing out of a no-longer-actual past and into a not-yet-actual future.

The transcendence of spirituality is not found in timeless eternity, but in its creating the non-actuality of time, and by doing so evading the brute and final particularity of actuality, of nature. Far from being a mere illusion or simply trivial in a description of ultimate reality, temporality (change, continual re-orientation) is the most fundamental spiritual reality. Spirituality or transcendence is exactly an attenuation of the particularity of actuality, a flight into increasingly remote possibilities and probabilities: living in time. The point of life is transcendence, but not an imaginary transcendence of lifeless, uncreative, eternity, but instead the transcendence of existence without essence. The point of life is life itself, the flight that is spirituality.

Platonism is not the necessary form of idealism. Any recognition that spirituality as such has to be included in the survey of reality is some kind of idealism. In Platonism, a conception of transcendent spirituality that depends on and follows from disparagement and rejection of normal human embodiment inspires a rigidly top-down hierarchical orientation because the source or matrix of spirituality is removed from individuals and placed in a remote central unity above everything. That limits the conception of freedom to an escape into the stasis and non-agency of the elevated spiritual unity. However, that purported freedom is complete unfreedom. The perspective of particular embodiment is exactly the condition of effective freedom in teleological agency. The force of a spiritual bearing that holds and projects the transcendent non-actualities of time and creativity just disappears without the perspective of embodiment. There is no hidden oneness of all spirituality, because embodiment defines and grounds the plurality and essential separateness, and the spirituality, of human individuals. The individual embodiment of a multitude of separate instances of spirituality, every one granted an essential place in our survey of reality, results in an idealism with a new horizontal configuration. Without privileging the eternal, transcendence reverts to the level of individual embodied spirituality, where the freedom of time and non-actuality are constructed. That completely eliminates the primal metaphysical hierarchy. Without eternity as the source and origin, the anchor of hierarchy disappears. Spirituality is a horizontal multiplicity: any spirituality is, by embodiment, a peculiarly separated individual among a multitude of others. We build interconnections, but we have to connect via our specific embodiment.

Selected Sources and References

The Republic of Plato, translated, with notes, an interpretive essay, and an introduction by Allan Bloom, published by BasicBooks, a subsidiary of Perseus Books, L.L.C., (second edition, 1991), ISBN 0-465-06934-7.

Aristotle and Other Platonists, written by Lloyd P. Gerson, published by Cornell University Press (2005), ISBN-10: 0801441641, ISBN-13: 978-0801441646. (Especially see Chapter One: What is Platonism?, pp. 24-46; and p. 32 for observations on “bottom-up” materialist atomism.)

Schopenhauer and the Wild Years of Philosophy, written by Rudiger Safranski, translated from German by Ewald Osers, published by Harvard University Press (1991), ISBN-10: 0674792769, ISBN-13: 978-0674792760. (Especially see Chapter Sixteen: The Great No, pp. 223-237, and specifically p. 224 for Plato: the body is a tomb.)

What Is Ancient Philosophy?, written by Pierre Hadot, translated by Michael Chase, published by Belknap Press; (2002), ISBN: 0674007336.

The Shape of Ancient Thought: Comparative Studies in Greek and Indian Philosophies, written by Thomas C. McEvilley, published by Allworth Press (2001), ISBN-10: 1581152035, ISBN-13: 978-1581152036. (Especially see Chapter Seven: Plato, Orphics, and Jains, pp. 197-204.)

Copyright © 2016 Sandy MacDonald.

Freedom, Surfing, and Physics

25 Monday Jan 2016

Posted by in Nature, Subjectivity, Transcendence

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Metaphysics occurs as a scattered multitude of distinct individual eruptions, each personally entangled in the duality of physics and spirituality. Each spirituality is self-aware as a flight (variably desperate) into a semi-obscure future as the form of the most personal incompleteness and newness. In contrast to every instance of spiritual flight, the surroundings of physics does not care, anticipate, aspire, or evaluate. It merely falls like an ocean wave utterly frozen in timeless uncaring; and we scattered eruptions of metaphysical time stand tilting fallward on the tsunami of actuality and each carve a personal mark, surfing the entropic descent.

Copyright © 2016 Sandy MacDonald.

Basics of a Liberation Philosophy

09 Saturday Jan 2016

Posted by in Culture, Embodiment, Equality, Freedom, Nature, Political Power, Strategic thinking, Subjectivity, Transcendence

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A ‘system of reality’ is a culturally supplied collective orientation constructed from stories going around (models for tragedy and comedy, heroes and villains), sacred texts, laws, oral descriptions, warnings, exhortations, explanations, popular aspirations, as well as material culture and typical ways of acting, altogether enabling individuals to operate with a semi-stable sense of three crucial givens: nature and the supernatural, community, and individual subjective interiority. The social construction is the repeated, continually re-imitated activities in which people fit into processes of production and consumption, conversations, and crowds.

All institutional systems of reality have been top-down systems, that is, structured into metaphysical stories in which supernatural beings have decisive involvement. Systems of reality typically include a supernatural super-structure in the form of disembodied and immortal spirits, including gods and demons, or eternal metaphysical realms (heaven), invisible transcendent causes, forces, substances, or special arcane states of being. Such systems are always top-down with respect to ordinary individuals because the individual is explained as a product, result, creation, or effect of prior, larger, or higher forces and structures, often some form of omnipotent will. Whenever ideas, forms, laws, classes, or categories are considered to be prior to ordinary individuals, more real or important than individuals, for example, when language is considered as prior to voices, you have a top-down system. That orientation supports a comprehensive top-down conception of value and power, effectively blocking a true self-recognition of spirituality and stifling the autonomy, creativity, and self-possession of all individuals.

There is nothing inherently parasitic, disempowering, or repressive about human interconnectedness or about cultural forms to formalize that interconnectedness. It is our sociability (as otherwise isolated individual intelligences) which inclines us to welcome culture in as tokens of our connectedness to a collective of spiritual beings. However, culture has been made toxic by a particular historical contingency. Ancient herding groups went from preying on migratory grass-eating mammals to preying on “sedentary” grass-eating mammals which happened to be human grain-growing, grain-eating, communities. That process launched the cultural efforts to celebrate and glorify top-down human-on-human parasitism. It is the ultimate origin of capitalism, still in operation. The historically special, and historically traceable, cultural and political force of the human-on-human macro-parasite faction has eluded recognition, for example by deconstructionists, who instead blame oppression on a tragic, unalterable, flaw in humanity. ‘We are all complicit and co-conspirators in our own oppression’ is just the default rhetoric of cultures still emerging (slowly but surely) from Christendom, a repetition of its declaration of original sin, an inherent vice which turns every individual against itself. Deconstructionists got “everything is political” right, but they completely missed the criminality (perpetrators and victims) in the operation of power. Culture, something everyone depends on, under these conditions becomes critically disabling for individuals.

The systems of reality elaborated and declared by cultural institutions such as religions, economic production and exchange systems, and the military wings of sovereignty, are crucial for any individual’s orientation, and as such they top the list among bits of heritage which must be questioned in critical thinking. Anyone is able to re-orient, to engage in a process of self-directed re-orientation by which the official conceptualization of community, subjectivity, and nature (including the spiritual forces of non-earthly intelligences) are replaced with de-cultured conceptualizations recognizing that human life is played out by individuals in the encounter between the givens of nature and the myriad non-actualities of creative subjectivity, in the play of interior non-actualities against the brute actuality of nature.

The Ultimate Reality System Hack

For such a reorientation to be possible, there must be a framework of orientation that is independent of culturally supplied conceptions, and philosophical questioning (the spiritual quest, critique of orientation) brings it to light by exposing certain elemental features of experience. The elements of the philosophical frame of reference are personal embodiment, spirituality, and sociability. Sociability, the gratification each intelligence derives from engagement with others, is really part of spirituality. What enables the ultimate hack of false systems of reality is contemplation of personal embodiment because embodiment imposes needs, costs, and vulnerabilities, as well as powers and abilities, at the level of the individual. In doing that, personal embodiment defines spiritual individuality. Embodiment decrees individuality. De-cultured acquaintance with embodiment and spirituality (and with it sociability), and with the powers and vulnerabilities that come with them, situates a person for creative autonomy and a re-conceived interconnection with others.

Life for the individual person is the engagement of metaphysics with physics. There is nothing metaphysical about the natural world at large, the cosmic terrain. It is just plain old physics. Metaphysics is entirely interior to individuals, to us embodied spiritual beings. Metaphysics is our interiority, our spirituality. Conceptions of metaphysics emerge from thinking about time, and time has almost always been misconstrued in philosophy as a dimension of objects independent of intelligences. (What is to be made of temporal discontinuity: the fact that past and future do not actually exist?) Theories of a hidden mysterious substrate of material objects, such as a single infinite substance (Spinoza) which must remain the same even though objects change constantly into different objects, are an attempt to translate time (intelligence) into an occult structure of objects or substances, a way of dealing with time in terms of a ‘metaphysical’ structure within objects, separate from intelligences. However, time is the interiority of teleology, a metaphysical non-actuality. It is the dimension of individual freedom or spirituality, and can only be comprehended in terms of what is interior to intelligences, the bearings of questions, curiosity, projects, and lessons learned in any human gaze.

Religions also have a metaphysical misconception of the fabric of the cosmos, from an insistence that ethical or moral standards are inherent in it, laws based on divine decree and divine enforcement, a universal mechanism of justice: commands and judgments, record keeping, and an ultimate moral reckoning removed to some indefinite remoteness (for example, the karmic progression of reincarnation, or the final day of judgment, heaven and hell). Although even the religious conception of personal spirituality has to emphasize freedom so that moral acts and enforcement have some foundation in individual responsibility, that conception is dominated by the individual’s subordination to the universal (divine) system of moral reckoning, making the religious conception of spirituality hopelessly political: top-down, punitive, and repressive. The supposed cosmic source of our ethical sense is proposed as the essence of our spirituality, immediately locking us into unalterable subordination. It is a misconception which expresses the political agenda of the power-hoarding human parasite faction, projecting a mythical personification onto cosmic nature. Only embodied spiritual beings, ordinary persons, (not cosmic nature) make ethical judgments, and ethics is, again, entirely interior to individual intelligences. The real basis of morality in spirituality is not an occult connection to a cosmic order of justice but rather an individual power of empathy. Empathy is the moral compass. The lack of empathy is the lack of a moral compass.

Not recognizing the transcendence in personal subjective interiority (living in time) sets us up to accept all kinds of absurd superstitions about various (romantic) hidden entities, powers, or forces which are used as mechanisms of psychological manipulation to legitimate injustices of the status quo. The philosophical insight is that ordinary subjectivity itself is the miracle, and that it can be recognized as such even though it is misrepresented by official culture.

Effective Liberation

What is called Liberation Theology was inspired by a recognition of the institutionalized exploitation of indigenous people in “Latin” America, (which was a fully intended consequence of modern European imperialism) and it attempts to provide support from New Testament scripture for grass roots activism in aid of social justice. The immediate project was to restructure economic arrangements to accomplish a more equitable distribution of wealth, power, and choice, and with them dignity, and respect. Freedom was conceived as equitable distribution in the nexus of human goods. In that context, the inspiring idea of freedom cannot be realized without large-scale organizational change because it is inseparable from social structures and economic operations.

The point of posting 88, Philosophical Liberation: Sociability, Embodiment, Spirituality (December 15, 2015) is that doing something consequential and decisive, achieving self-possession, does not depend on the overthrow of the economic order or on any other environmental change. Freedom doesn’t need to wait for historical or evolutionary change in economics, biology, or culture. It can be achieved individually at any time, but even though the philosophical reorientation is first, decisive, and indispensable, perhaps it is not the end of liberation. Since sociability is so crucial in our spirituality, a withering away of the human macro-parasite faction and its culture, and of human parasitism in general, would be the practical hope and the expected effect of a broad distribution of philosophical liberation.

Note: For a closer contemplation of embodiment see posting 11, November 10, 2011, Nature: Ground and Sky

Copyright © 2016 Sandy MacDonald.

Bottom-Up Metaphysics

12 Thursday Mar 2015

Posted by in Class War, Embodiment, Strategic thinking, Transcendence

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Re-Conceptualizing Individual Intelligence

Modernity is a system of reality which, once again, profoundly misrepresents, undervalues, and under-appreciates individual intelligences simply as such, so the Enlightenment-era campaign to strengthen the dignity and autonomy of individuals (by recognizing our inherent rationality) was not sufficient. In fact, that campaign was undermined by the very materialism it used to get human nature back down to earth from the Christian kingdom of eternity in the sky, to subvert the claims of parasitic Old Regime social supervisors to be the appointed vicars of the God of eternity. History has shown that metaphysical determinism of any kind, including scientific materialism, ultimately justifies everything about the way things are, the entire status quo. The justifiers of top-down human parasitism have figured that out and use it strategically to legitimize their privileged advantages. In the triumph of science, the materialists and determinists have officially won the quarrel of ideas, and now confidently claim all the intellectual high ground, but that has not had the liberating political and social consequences promised by the eighteenth century radical materialists. Quite the reverse. The determinability of the human machine of scientific fables has inspired the parasite factions to exert utmost effort to control and program human behaviour generally. So yet again, it is necessary to re-conceptualize reality to increase the recognition of power and autonomy in individual embodied intelligences.

All institutional systems of reality that we know of have served the interest of human parasite factions in keeping the majority of people subordinate and vulnerable through distortions of self-identification within a culturally imposed system of reality, often dominated by religion, for example, and as such defining individuals as subordinate to invisible super-beings. Of the ‘three punch combination’ of the Enlightenment, presented in the previous posting (79, January 15, 2015, Two Lessons from History: Mutable Reality), the most important and effective punch was enriching the conceptualization of individual subjectivity by adding rationality to it, increasing the dignity of individuals universally, empowering and enhancing individuals by recognizing their inherent and autonomous intelligence. Crucially, that was not an isolated historical precedent. Martin Luther’s civilization-shaking breakthrough in the sixteenth century was also an empowerment of every individual as able to transcend doubt and uncertainty by taking an interior leap of faith, and in so doing ‘positing’ (to use the expression that Fichte applied to such creative acts) a system of reality, which in Luther’s case was the system of Christian reality. In addition, there is a Stoic background to Luther’s vision, but Luther’s conception of the individual’s power to posit a system of reality goes beyond the Stoic power to assent, or not, to the entire Logos of the world. It is also noteworthy that Luther’s re-conceptualization came in the wake of Wycliffe’s fourteenth century push for vernacular (proletarian) literacy, which was soon supercharged by the spread of printing technology. There is a deep and rich tradition here, an effective philosophical movement to enhance the recognition of individuals in the teeth of dominant cultures which exert every effort to do exactly the opposite. Since enhancing and enriching the understanding of individuality was the most important effort of the Enlightenment, but imperfectly achieved, it remains the most important objective in re-conceptualizing our system of reality.

Re-Thinking Transcendence

Re-conceptualizing our system of reality should begin, this time, by separating intelligences individually off from nature. Although it seems, at first, a difficult thing in our materialist system of reality to separate anything off from nature, it is easy in the case of intelligences because nothing more is needed than the clear distinction between strict actuality and non-actuality. Strict categorical actuality is nature. There are no non-actualities in nature, by definition, and yet there are countless non-actualities in any person’s experience, for example: futurity as a construct of aspirations for peace, pleasure, fun, and love, a construct of hopes and fears. Nature at large contains no non-actualities, and yet non-actualities are crucial features of the orientation or question-bearings of individual intelligences. Teleological time, for example, is a construct of non-actualities: mutually exclusive possibilities and hoped-for resolutions, contradictions and negations, regrets, bearings toward increasingly remote probabilities and ‘long-ago’s, and readiness to seize second chances. All this non-actuality is entirely interior to individual intelligences. Intelligences construct our non-actualities into appropriate anticipations or expectations of what is going to happen now, in the next moment, hour, day, in such a way as to insert into actuality (at considerable metabolic cost) our personally intended futurity of love, energy, dignity, and pleasure. Intelligences transcend nature because, in creating a personal situation out of a play of non-actualities, we use our non-actualities as the matrix of our freedom, something entirely alien to pre-determined nature.

This is an individual intelligence resisting and overcoming the brute particularity of nature by what we call living, building personal expressions, being in a life. Since time as experienced requires an elaborate structure of non-actualities identifiable only in the interior bearings of a personal gaze, consideration of time immediately requires a plunge into the interiority of individual intelligences and as such beyond the conceptual reach of materialism. So, considerations of teleology, time, and freedom, or, uniting all three, intelligences, stand as fatal problems for materialist reductionism. In a world of complete and perfect determinism (perfectly actual particularity) time collapses into a meaningless infinitesimal instant. Only teleological freedom dilates time (interior to particular intelligences) with conceptions of a life’s possibilities, each judged with degrees of improbability and personal costs (embodiment).

Actuality vs Non-Actuality

It is long past time to develop the tradition of enhancing the recognition of individuals universally, and this time it should be done by re-conceptualizing the individual intelligence as the ultimate transcendence in its power to create non-actualities, that is, to create non-actualities that re-configure actuality, to create effective or instrumental non-actualities. The crucial distinction is not between Being and Nothingness (a non-actuality), or between Being and time (another non-actuality), but instead something prior to both, the distinction between actuality and non-actuality. Non-actuality expresses creativity, and as such is not pre-determinable from any actuality. This is the duality that finally breaks the mystical visions of monism, whether materialist or idealist. What is gained from this duality is a recognition of a profound individual freedom, which many people purport to treasure. It is not clear that anything of comparable importance is gained from monism, including the materialist monism of science.

Top-down Systems of Reality

It seems that in the culturally conditioned conceptual pattern of seventeenth and eighteenth century Europe it was impossible to separate teleology, freedom, and creativity from the idea of the monotheistic God of the Abrahamic religions, a superhuman divine intelligence. It was impossible to conceive teleology, freedom, and creativity as strictly limited to the scale of individual embodied people, and so localized, limited, plural, and distributed as animal bodies are distributed. Apparently it seemed to the radical philosophers of that time and system of reality that in order to eradicate the superstition of an omnipotent super-parent which effectively legitimized the supremacy of human parasites, it was necessary to abandon transcendence entirely, and so to embrace just nature and total determinism. However, the whole social and political point of their work was an assertion of individual autonomy and freedom of thought, and so, in their determinist materialism, they defeated themselves.

Always, the main barrier to recognizing individual intelligences as autonomous eruptions of transcendent freedom has been the pre-supposition that the powers of intelligences are gifts from some origin greater than the individual: a deity, or a cosmic logos or force of libidinal vitality, or just the pre-determined course of natural law. However, those are all assumptions mandated culturally by an overall top-down structure in systems of reality, and a critical re-thinking of experience reveals that individual intelligences are, in our interiority of non-actualities, independent and autonomous sources of creativity. The non-actualities created spontaneously by individual intelligences are not mysteriously injected from outside, are not expressions of an occult cosmic teleology, vital libidinal force in nature, or a disembodied super-intelligence. They are just what they seem to be: creations of particular embodied intelligences. It is undeniable that intelligences are sponges of the creations of other intelligences, of culture, and that many non-actualities are manipulated by culture and imitated by individuals, and so originate from outside in that sense. However, culture is entirely the product of the creativity of previous multitudes of individual intelligences.

The Pluralism of Freedom

The currently standard conception of freedom is well represented by the Freudian model described in the previous posting cited above. On that model, it makes no sense to say that freedom comes from individual nature (biology manifested as the compulsive drives of id) or from individual ego-personality (merely a pattern of balance among external forces), but only as something from the superego, something arranged socially and culturally, a quality of the constraints and opportunities visited upon individuals by institutions of sovereignty, deity, and economics. Freedom defined in that way is a sort of revokable parental indulgence like borrowing the family car, which isn’t an impressive freedom. The considerations of actuality and non-actuality presented above uncover a different freedom, a freedom that is inalienable from individual intelligences. On this re-conceptualized system of reality, freedom is an inherent feature of any individual intelligence, and, most important of all, such freedom suddenly establishes a bottom-up reality.

Currently, what might seem like an uneasy co-existence of Medieval Christian and modern scientific systems of reality is in fact the co-operation of two systems that have much in common. There is an easy transition from monotheism to science, since both are examples of top-down visions, both conceiving a cosmic force or set of forces determining everything in every particular detail. Scientific materialism replaces the omnipotent god with omnipotent universal laws. Asserting the transcendent freedom of individuals-as-such departs decisively from the exclusivity of science for understanding events, but not only that. It also departs decisively from the whole historically dominant tradition of top-down metaphysics which includes both religions and science. Top-down metaphysics is an abstraction from social subjugation, which, in a most vicious circle, is ideologically mutated into a distorted vision of transcendence and then used to legitimize the worldly subjugation. Departing from the exclusivity of science will challenge those committed to modern visions of reality. Departing from the exclusivity of religion will sorely try others. However, this recognition of transcendence in individuals is implicit in the evolution through Stoicism and Epicureanism, to Wycliffe, to Luther, to the radical Enlightenment, and to Kant and Fichte, not to mention the immediate personal experience of intelligence.

We have to re-conceptualize the prevailing system of reality so that intelligences do not disappear as we currently do into pre-determined nature or into other-worldly eternity, but instead stand as autonomous and creative forces at the level of every individual. Separating intelligences off from nature, without removing ourselves to a metaphysical cloud of eternity, changes conceptions of both nature and community, the other pillars of cultural reality. It changes the concept of nature by removing nature as the be-all and end-all explanation and justification of the entire status quo, specifically by removing from nature the ultimate sources of individual behaviour and force, such as from a biologically determined will-to-power which makes individuals little more than missiles of self-gratification. Nature remains as the sum total of the strictly and categorically actual, distinct from all non-actualities such as past and future.

The observation that transcendence is not external to individuals but instead is internal to every intelligence is not new. Fichte, for example, can be cited as someone who declared it, but the idea is common. We read such things as, “The kingdom of heaven is within you.” The problem is that nobody seems able to remain true to that idea, apparently because of the ingrained top-down structure of historical systems of reality. There is always a drift away from ordinary individuals toward some metaphysical cosmic force or intelligence, an absolute I or a vital creative dimension to all existence, which concludes by once again rendering the ordinary individual-as-such completely unfree and alienated from the origin of agency and creativity. This also becomes an excuse for embracing the tragic or Romantic-nihilist view of life, the view that injustice is an essential part of the cosmic process so that no one is accountable and nothing can be done about it (for example, in Foucault following Nietzsche).

Re-Conceptualizing Community and Transcendent Self-Possession

Both actual and potential forms of community are re-modelled when individual intelligences are recognized as autonomously creative. Separating intelligences off from nature to recognize the creative freedom of individuals creates a far different potential for empathic interconnectedness as the foundation of community. The animalistic/ instinctual urges become individually manageable and non-lethally pleasurable, put into proportion by the pleasures of expressing an ever-developing personal creative process, as well as by the exciting enlargement that individuals experience in sustainable attachments with others. The need for ownership-type superegos structured into social organization disappears entirely. In this light the existing society is revealed as structures of top-down human-on-human parasitism, sustained by cultural distortions obscuring and legitimizing the entrenched parasitism. Recognizing the parasitic impulse in the fabric of all hierarchical institutions and systems of subordination, especially those of sovereign states and commercial corporations (power and wealth), reveals immediately that messages within ambient culture about the preciousness of civilization as a matrix of high values and personal elevation or fulfillment are all malign manipulations, against which the only defence is identification of points of reference prior to and independent of cultural programming. That defence is a philosophical thinking which establishes for each individual a transcendent self-possession within a bottom-up system of reality, emphasizing everybody’s personal predicament of being in a life, with the unceasing urgencies of building that life laboriously in an embodied particularity made elastic and indefinite by the creative powers of an individual intelligence.

Note: Here are some views of Fichte:

Romanticism, A German Affair, written by Rudiger Safranski, translated from German by Robert E. Goodwin, published by Northwestern University Press (2014), ISBN 978-0-8101-2653-4.

Fichte: The Self and the Calling of Philosophy, 1762-1799, written by Anthony J. La Vopa, Published by Cambridge University Press (2001), ISBN-10: 0521791456, ISBN-13: 978-0521791458.

The Roots of Romanticism, written by Isaiah Berlin, edited by Henry Hardy, Published by Princeton University Press (2001), ISBN-10: 0691086621, ISBN-13: 978-0691086620.

Copyright © 2015 Sandy MacDonald.