Tag Archives: sovereignty

Philosophy in the Dystopian Context

11 Wednesday Dec 2019

Posted by in Culture, Embodiment, Freedom, Narrative, Nature, Political Power, Subjectivity, Transcendence

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Fragment 157, word count: 552.

The pivotal dystopian feature of existing hive-mind-structured cultures is their denigrating concept of human nature. Hive minds are founded on an idea of human nature very far from creative free-agency at the level of the embodied individual; for example, on a conception such as Freud’s (in the tradition of Hobbes and Augustine): a human nature that is lethally dangerous (id) if not repressed by social control (superego). However, human psychology is so pervaded by social control that it is impossible to make reliable generalizations about human nature from either psychological phenomena or the history of human behaviour.

If acts of philosophical thinking are to be unprejudiced re-conceptualizations of the drama of existence, of existence structured in terms of caring, existence as experienced (something that matters), then de-culturing is the single crucial operation of philosophical action, not merely an incidental, occasional, or optional beginning. It is what is required for acquaintance with simple existence as ideality, as creative free-agency at the level of embodiment: a specifically oriented bearing into futurity, the point of view of a knowing, learning, and purposive gaze. Here is living human nature: to occupy, to dwell in, the reach or bearing beyond now and beyond no-longer, into an empty not-yet still to be created, the transcendent moment of ideality.

Any idealism asserts the existence of some supra-actual transcendence, creative fountain of surprises. Such transcendence has overwhelmingly been conceived, as in Plato’s idealism, as separate from the individual person, operating in some manner that is remote from embodied living. The tendency of Lutheran-stream Protestant idealism is to retain a sense of transcendence (the creative freedom of ideality) but increasingly to relocate the occurrence of transcendence from a remote central deity to individual human personalities. We see this worked out through a series of post-reformation Lutheran philosophers: Leibniz, Kant, Fichte.

The context of philosophical thinking is an age-old historical drama structured around the dystopian culture of patriarchal dominance, expressing the idea of deity by imposing the will of the strongest (imperialist exceptionalism) and culturing hive minds for compliance. Various intuitions of free-agent idealism, in which the individual, as a fountain of creativity and freedom, is conceived and treated as inherently greater than the cultured conceptions of any hive mind, have regularly found the courage to resist assertions that rights are the exceptional property of the strongest. A striking example of one articulation of that contrary intuition is expressed in Kant’s idea of universal maxims, formalizations of simple empathy. As anyone is capable of forming these maxims, everyone’s fundamental duty is universal empathy, recognizing all sentient beings as ends, bearers of rights from their transcendent manner of existence.

The idea of a divine plan and a supernatural planner who irresistibly determines everything has been crucial in legitimizing the lethal power of patriarchal sovereignty. The idea of totalitarian natural law has been used to the same effect. The tendency of scientific materialism is to eliminate transcendence, leaving a desolation of utter predictability: the future will be the same as the past. However, the supra-actuality of creative ideality at the level of the embodied individual completely negates those assumptions. Not-yet is empty and undetermined, to be created out of the transcendent moment of ideality in vast multitudes of individuals.

Copyright © 2019 Sandy MacDonald.

Gratification

15 Sunday Sep 2019

Posted by in Class War, Culture, Hierarchy, Political Power, Subjectivity

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Fragment 152, word count: 296.

Any politically left view must express a recognition that the most important human gratifications are not from things gained in competitions, so not property, and especially not scarce types of property, not trophies of any kind. Since the normal and traditional concept of sovereign government is a set of institutions for the preservation and protection of property ownership and the rights of property ownership, there is a discord between leftist politics and normal government. Truly leftist politics is inherently antagonistic to traditional sovereignty’s structural focus on protecting property possession. There is a politically crucial division between the class of people in possession of sufficient property to provide them with significant income and the class of people without income-providing property who must sell their work, skills, or knowledge to support themselves. The propertied class always imagines that the unpropertied seek to take possession of their property for themselves, to replace them as the propertied class. That is the interpretation of “revolution” in the propertied hive mind, but it is not a truly leftist aspiration. Competitive hierarchies need stark “us against them” conceptual constructs: master/ slave, predator/ prey, victor/ vanquished, but those dichotomies are foreign to the leftist outlook, just as envy is. The desperate force of envy and avarice is seen in eagerness for competitions and trophies. The leftist aspiration is to delight in gratifications which fountain up from the interior of personal intelligence, creative impulses of all kinds, often expressed in an interplay among different voices, and to celebrate impulses to nurture, to become skillful, and to expand knowledge and understanding. Progress for the left is a reformation of attitudes and experiences of gratification at the level of every individual, a disengagement from the cultured hive mind of dominance, and a discovery of self-possession.

Copyright © 2019 Sandy MacDonald.

The Birth of the Left

22 Wednesday May 2019

Posted by in Class War, Culture, Equality, Hierarchy, Nature, Political Power, Subjectivity

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Fragment 148, word count: 628.

As long as the ubiquitous metaphysics in the European cultural system was creationist monotheism, there was a blanket sanctification for the rights and privileges (ultimately sovereignty) of the strongest, since they are evidently favoured by deity and typically partnered with priestly institutions dedicated to studying and proclaiming divine messages. However, that blanket sanctification was disrupted beginning as early as the later fourteenth century, gradually building toward the European Enlightenment and the French Revolution of 1789-99. Over those four centuries there was a convergence between two distinct philosophical streams in the developing culture of western Christendom, one stream focused on the nature and movement of objects and the other on the status and dignity of the subjective personality of individual humans relative to divine personality. The object-focused stream was mechanistic materialism (anti-Aristotelian) inspired by Lucretius (ancient Roman Epicurean materialist rediscovered in the Renaissance) via Spinoza (1632-1677). Such scientific materialism was used to undercut claims of the divine right of kings, aristocracy, and Church to dominate society, but it also re-conceived human nature as being inclined to rationality, with the inherent ability to reason mathematically and logically, to question, recognize relevant evidence, investigate and judge reality. In other words, it recognized humans as competent to acquire scientific knowledge of the natural world. This was a profound upgrade in human dignity compared with the Christian teaching of hopeless inherent sinfulness since the Fall from Grace. There was a serious effort in this philosophical stream to make human rationality consistent with a mechanistic universe. (Materialism always stumbles over an awkwardness to accommodate conscious ideality, intelligence.) The other stream was also a major upgrade to general human dignity. It was a stream of thinking about human spirituality, expressed in an early form in the remarkable work of John Wycliffe (1320s-1384), concerning the individual self-sufficiency to read and understand the Biblical word of God. This developed as the spirit of Protestantism, ascribing to individuals the inherent nobility to engage with deity directly, without interceding saints or priestly sacraments empowered by the institutional Church, along with the innate power to take a mental leap to faith (Luther), which is to posit conceptions of reality. Both of these streams of thought had philosophical force, and their combined history accounts for why the political left-wing is the party of philosophy: because the convergence of these streams of philosophical thinking came to conceive human nature as having the inherent dignity of rationality and creative self-possession, in the spirit of protestantism but also extending beyond religion into secular politics. Even the protestant stream contains an implicit politics: with God exercising sovereignty directly within every individual’s intelligence, there is no justification for any military commander-in-chief to exercise sovereignty as a local expression of divine will.

Democracy is an expression of the political left-wing, an assertion (against the age-old dominance of the strongest) of the rights to political self-determination of the most numerous class of people who must sell labour for wages to survive because they possess little or nothing. It is leftist to derive inherent and inalienable rights from mere sentient existence, from the inherent dignity of life prior to any possession of property. Based on this philosophical convergence, developed over a long troubled history, there is no metaphysical justification for any claim that a collective can own anyone, or that anyone can own anyone, even on the grounds of being the strongest. No one has a metaphysical obligation or duty to submit to or be subject to the commands of a collective or individual, no matter how gifted. There is no metaphysical commanding height. The crucial freedom is the freedom to disbelieve the bogus metaphysics that sustains the dystopia: that rights belong to the strongest.

Copyright © 2019 Sandy MacDonald.

Desperately Seeking Reality: Scenes From History

04 Thursday Apr 2019

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

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Fragment 145, Word count: 2,189.

In eighteenth century Europe there was an epochal change in the culturally dominant conception of reality, a change from the dominance of religion to the dominance of science. This is familiar cultural history but poorly understood because, so far in our epoch, science has kept up a barrage of triumphal self-glorification. The story science tells of itself is that over a recent and well documented period humanity’s leading teams of theorists and researchers finally came to understand reality when they used the objective empiricism of scientific method to overcome superstitious assumptions. Events, that were once considered deliberately framed messages to humans from a supernatural world of disembodied but personified (caring) entities (such as angels and demons) with effective powers in our world, were re-conceived in science as concrete cause-effect sequences that can be measured, mapped, predicted, and controlled by human intervention. With establishment of science, the global culture of intellectual inquiry is now proud and happy to have finished its task, content with a post-heroic and workmanlike mopping up of loose ends, filling in little gaps, and working out technological applications of scientific knowledge. Any re-conceptualization of fundamental reality is unimaginable. There is an intellectual certainty and a narrowing of focus that comes with faith in the unlimited explaining power of mathematical science, universally prized. This finally relegates philosophy to the status of museum piece, bringing forth a heartfelt sigh of collective relief from the community of scholars.

There is, of course, an unmentionable giraffe in this picture. The stunning oddity is the ongoing pervasiveness and cultural authority of both religion and science, in spite of their stark incompatibility. This simultaneous acceptance of two mutually exclusive principles of authoritative explanation should not be possible, but is certainly the case and apparently a comfortably stable cultural structure. As fundamental systems for explaining what is real, both science and religion are philosophical claims, metaphysical claims, one affirming and the other denying the effective existence of ideality.

Creationist Monotheism

Before science became a coherent matrix of explanation, the previously dominant metaphysics in Europe was creationist monotheism, exemplified in the three Abrahamic religions. Creationist monotheism is a dualism in which the fundamental principle is a single disembodied ideality (divine intelligence) who created the objective material world (in itself measurable, mappable, definite, and predictable) in a unique episode of exuberant caprice. Humans, as sensitively conscious intelligences, were created in the likeness of that creator, similar to divinity in ideality as distinct from concrete materiality, even though humans are materially embodied within the material world. This peculiar existence which has no appearance as such, the existence of ideality, is inseparable from what is familiar as personality, but the story of divine creation presents us with two very distinct categories of personality: embodied human personality and disembodied divine personality. This bi-modality was fundamental to the entire worldview of feudal Christendom, for example, explaining all existence as the will of a disembodied spirit-force, which, being pure ideality, bridged existence and non-existence in its very being. Ideality takes a variety of forms: consciousness, questioning, wonder, caring (often desperate), searching, learning, knowing, judging, doubting, orientation, willful intention and agency, bearing-into-futurity teleology. ‘Teleology’ means ‘purpose’, ‘reason’ or ‘a poise within the anticipatory ideation of agency’. It is a striving toward a specific not-yet or non-actuality, and is the essence of creation. There is no conception of creation that does not begin in teleological ideality. The idea of divine creation, like any idea of creation, falls completely within the description of personalities as vectors of ideality. What is decisive is that ideality is always personality, that all forms of ideality occur together in the living experience of some teleological personality. We know this from personal caring and interactions with other beings who express caring. Personality is known by a creatively expressive voice and willful teleology. Personalities produce coherent utterances and acts which are expressive of ideation in the forms of caring, sensitivity, knowledge, and the preconception of intentions. Any claim placing ideality as crucial in reality is an idealism. With idealism something is recognized as a living being, personified, with a creative agency-calculating gaze into an open futurity, open with various possibilities anticipated from an inventiveness inherent to itself. So, idealism encompasses freedom, spontaneous creation, and unpredictable novelty, and insists on these as crucial features of reality.

In the creationist monotheistic version of dualism (Creator and created) the divine principle of creation, and so ideality, is primary and dominant, making it strictly idealist even though not often declared as such. This was the culturally dominant sense of reality prior to the advent of science, and what science meant to accomplish was the annihilation of all forms and vestiges of idealism. Since idealism affirms spontaneous creation, freedom, and unpredictable novelty, it seems, from the scientific perspective, like an easy slide to angels and demons, witchcraft and magic, because, in its essential creativity and freedom, ideality itself is essentially transcendent, something like magical in comparison to lumpen entropic dust and rocks. The tendency of science is not merely to demote ideality from its once dominant place (as divinity) in reality, but to eliminate it from reality completely. However, without some strong conception of idealism encompassing freedom, spontaneous creation, reason, and unpredictable novelty, the totality of existence is merely falling in precisely the way it must, and none of it matters in the least. That is the utter nihilism of science. It invites us to accept a grim stoicism but without the providential Logos that softened the ancient version. Not many people can seriously accept the nihilism of science because we have vivid personal lives of ideality and easy interconnectedness with other personalities making expressive utterances within lives of reasons and willful agency.

There are obviously many problems with creationist monotheism as a culturally dominant idealism. The grading of personalities into divine and human categories clearly proved to be toxic. With an omnipotent will creating the totality of existence, everything, again, is exactly as it must be, this time by divine plan in which the future is eventually to reveal some overriding goodness and reason. Divine personality was conceived as all-powerful creator, judge, and tester of men, and as such a model of sovereignty as absolute ownership over the less powerful. Nature had to be the actualized will of divine personality. Earthly trophies (property) were divinely awarded markers of merit, proclaiming a divine right of the strongest to impose sovereign ownership upon the lives and property of the weaker. The sovereign state, ruled by the strongest as personal property, was the local representative of divine sovereignty, a personified collective entity always being tested in conflicts with others for property and standing. What jumps out in this version of idealism is that so little was made of what human personality has in common with divine personality: the fundamental existence of living ideality. Rather than interpreting that commonality as a decisive transcendence in human existence, emphasis was placed instead on selected features of human embodiment, a fleshy animal embodiment, mortal carrier of decay, as the main determinant of human nature. (Science later built on this enthusiastically.) Human ideality was interpreted as the vestige of an insubordinate claim to equal and rival the divine. Here, in the frightening sameness of human and divine existence, is the source of the idea of original sin and inherent guilt which all humans are supposed to share and which supposedly taints the existence of humanity. This sensed sameness, made miserable by the needs and indignities of material living, in the context of widespread fear of an all-powerful supernatural watcher, was enough to create a perverse appetite for denigration of embodied personality, part of a twisted effort to distance embodied ideality from any but the weakest claim to a divine-like existence of individual creative freedom, on the hope that embodied denigration would atone for the claim to divinity and so qualify the individual for an eternal afterlife of pure disembodied ideality. This is the root superstition that makes creationist monotheism toxic and destructive. Its denigration of human personality created the context for every kind of cruelty, insult, and injury in human to human relations, sanctifying pervasive human macro-parasitism.

This brings us back to the weird co-existence of religion and science, strictly incompatible systems of explaining what is real. The reason these two co-exist is that they must, since neither is truly viable by itself. Science gives us a fatal nihilism and religion gives us a fatally warped recognition of the transcendence of ideality, a recognition so warped that it readily slides into fantasies of angels and demons, witchcraft and magic, and justifications for unspeakable cruelty. However, each provides a crucial counter-balance for the other. Science provides enough of a check on superstitious fears and wishes to secure a practical grounding in actuality, incidentally generating technology that channels enormous energy and sometimes provides great conveniences. Religion provides a crucial focus on ideality as essential reality, a reality in which an eventual future is expected to reveal some overriding goodness and reason to life and nature as a whole. Reason doesn’t exist outside ideality. Reason and ideality are one. Without the existence of ideality nothing matters in the least because there is no reason for anything, no sense of harm or benefit, bad or good, no sense of anything at all. There is gravity but no gravitas. It is only the existence of ideality, that is, personalities, sensitive, caring, and future-creating vectors of ideality, which bestows an importance derived from reasons on the world of things or on anything. The only strength of the religious outlook, the reason for its cultural survival, is its recognition of the transcendence of ideality, although it projects a grandiosity that warps perception of the place of transcendent ideality in reality. Of course, the idea of divinity is extravagantly abstracted from the ordinary experience of temporal ideality in ordinary persons. It must always have been the sense of transcendence from the teleological consciousness of embodied individuals that inspired the idea of divine transcendence (at far cosmic horizons) since there is no other direct experience of ideality.

Science carried over from creationist monotheism a denigration of human nature, recognizing only bodies, of course, biologically driven conflicts to select the fittest for dominance, and promising a completely body-determined psychology without the creative freedom of ideality. The nihilism of science is expressed in its eager engagement in development of ever-more lethal and destructive weapons, now bringing humanity to the brink of self-annihilation. Scientific discourse eliminates ideality completely, leaving a nihilism so absolute that it is ridiculously inapplicable to the world of the living, to our world of personalities. We certainly don’t want creationist monotheism to be any more dominant than it is, and we don’t need it. It was only ever a grandiose abstraction from the ordinary ideality of embodied personality. We don’t require a special, absolutely unique and all encompassing ideality to confer on existence a reason for things to matter. Any personality living, caring, and building a life in the world makes the world matter. The ordinary embodied personalities we live among, every single one, make the world matter. This sort of personality is clearly not omnipotent, but instead is a strictly local creativity and freedom instanced separately in vast numbers of embodied individuals. Embodiment is a necessary part of the interventions into brute actuality that constitute individual agency. So we don’t need any eventual revelations of an overriding goodness and reason in the course of existence. We need only an idealism that recognizes transcendent ideality in the ordinary embodied persons we connect with through utterances and acts which express knowledge, caring, reasons, and preconceived intentions.

There are both personal and political consequences from recognizing in every individual the entire transcendence that is ideality. First is a dismissal of legacy metaphysics and the perverse and gloomy denigration of human existence they impose from the cultural background. Politics becomes the test of truth because dystopian societies always rest on false metaphysics. A politics based in the reality of ideality will promote and protect the creative freedom of individuals and not undertake to control it with a frightening superego marshalling a collective hive mind. Hive minds make war. The organization of relationships among people does not have to be a dystopian nightmare created with force and hive mind engineering. We don’t need any “us against them” collective narrative to establish a personal identity, nor competitions to accumulate an avatar of property. Ideality is inherently and uniquely creative and experiences identity and value in expression. The transcendence of ideality, given its identity with ordinary personality, has been sensed as such a frightening political problem that the dominant conceptions of idealism have just evaded admitting the full ideality of ordinary subjectivity. Instead of providing a foundation for sovereignty, for the ownership of individuals by collective institutions, the transcendence of individual ideality negates any such ownership or authority. It is a declaration of individual self-possession that incidentally eliminates all versions of cosmic hierarchy such as the Great Chain of Being.

Copyright © 2019 Sandy MacDonald.

Frontier Freedom

21 Thursday Mar 2019

Posted by in Class War, Culture, Freedom, Gender culture, Hierarchy, Leadership, Political Power

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Fragment 143, word count: 447.

The Franks, Goths, Angles, and Saxons and a number of other groups came overland into western Europe around the fourth century, colonizing and displacing indigenous peoples there who had previously been colonized and were now abandoned by the imperial Romans. Somewhat over a thousand years later, from the sixteenth century, descendants of those Goths, Franks, Angles, and Saxons, now fully Christianized European imperialists, subjected the indigenous peoples of America and many other places to the same assaults with new weapons. Deja vu all over again. There is an essential racism at the core of such violence, an idea of superiority which licenses any brutality. That idea of hierarchy derived from the macro-parasitism of herding culture on the Great Eurasian Steppe. Subjected people were perceived as livestock. In both colonizations there was a profound contempt for empathy which defined a (Kantian) lawlessness and ensured that the supreme value would be personal fighting ability and a culture of organized fighting which came to define masculinity. In that situation, it is the strongest who claim rights to anything that might count as a trophy, not just property but lives. Without empathy, rights (and everything else) belong to the strongest, and frontier freedom is the assertion of the superiority of the strongest and the unlimited rights of superior beings. Theirs is a parasitic freedom that creates and depends on slavery and murder. The American idea of freedom grounded in the freedom of the old western frontier is identical to a romantic idea of medieval feudalism in western Europe and expresses a cultural memory of that experience *. Frontier freedom (no taxes, no regulations, private guns) is the freedom of the marauder. This idea of freedom in which strength in combat and competition defines rights is still a living force in cultures of value and wealth based on consumption and trophy property, conspicuous in normal operations of corporations and generally in investor supremacist capitalism.

These cultural experiences have inspired a certain idea of human nature as a blank slate, an inherent problem (of non-existence craving existence) overcome more or less successfully by projection of a self-image using external consumables, properties, and the conflicts to possess such things. The strongest or fittest are revealed by the quantity and sparkle of the properties they conquer. This is the metaphysics of patriarchy, propaganda for the romantic idea that the strongest are legitimate sovereigns. However, human nature and freedom are really quite different. Human nature is the spontaneous creation of freedom at the level of the embodied individual, a creation that is interior to the individual as ideality. This universally inherent freedom of the individual is invisible to anyone conceiving psychology without conceiving ideality.

* Compare Chapter 8, ‘The Frontier’, pp. 103-117, in: A Vanished World : Medieval Spain’s Golden Age of Enlightenment, written by Christopher Lowney, Published by Free Press (2005), ISBN: 0743243595.

Copyright © 2019 Sandy MacDonald.

 

Life after Hive-Mind

15 Wednesday Aug 2018

Posted by in Culture, Freedom, Gender culture, Hierarchy, Narrative, Nature, Political Power, Subjectivity, Why thinking?

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Posting 132, Word Count: 1,454.

It has been asserted as self-evident that individuals need, as part of a general need for felt supervision or authority, a dominant collective attachment, emotional and cognitive identification with the master narrative of a collective entity, something like a home hive, as a crucial element of personal identity and sense of meaning. That assertion is supposed to account for the fact that each modern sovereign state is still, in spite of liberal influences, a personified territorial power demanding reverent patriotic devotion, worship, sacrifice, and obedience enforced by an iron fist of law, tax, and lethal military force. Each state has its edifice of pageantry and symbolism to invoke the unity and sacred grandeur of the collective: flags, monuments, and anthems, oaths and pledges, officials and military officers encrusted with exotic glitter, august regalia and titles; state uniforms and weapons laden with national symbols and emblems; theatrical ceremonies of remembrance and renewal of devotion invoking the sacred and obscure “us against them” mission of the hive, synchronized movements in processions, special word formulas to be spoken in mass unison. Such things are not intended to encourage creative or rational thinking but rather to replace thinking with passive embrace of an orthodox official story line, a standardized hive-mind. The supposed necessity of hive-mind belonging is used routinely to justify nationalist propaganda and censorship.

The Enlightenment idea of human nature as having no intrinsic need for sovereign authority is now an old idea, the real core of liberalism, and it always went against the conservative dogma, from religion, that everyone needs supervision structured within the symbols, pageantry, and authoritative superego of collective solidarity and belonging. The historical endurance of the state as sovereign authority shows that the enrichment of the idea of human nature from the Enlightenment was effectively smothered by that pre-existing culture. That pre-existing culture of authoritative supervision was an entrenchment in institutions of the traditional rights of the father, an overt expression of the principle that the strongest has sovereign rights over everyone else, rights to the property of the weaker, rights to the lives of the weaker, generally the right to be parasitic on the weaker. These cultural assumptions grow from the traditional patriarchal family in which the father is the strongest and women and children are assumed to lack even a minimum competence. The Enlightenment and liberal conception of human nature was murdered in the crib by traditional patriarchal practices, and that is what accounts for the hive-mind efforts of modern states.

It is now clear, however, that there are multitudes of people with very elastic and insubstantial attachments to collective entities. For example, the globalization of capital has fostered an internationally educated and mobile professional and business class. Academics, engineers, medical practitioners, business and financial professionals are all educated in an international context and trained to have a cosmopolitan outlook, quite detached from any specifically national or territorial master narrative which is the normal core of hive-mind. Additionally, the loyalty and national belonging of the investor class generally evaporates instantly upon election of a socialist government, so is always largely a pretence. Yet, these groups and individuals conduct lives they find meaningful. They are not without a cultural framework of orientation, but it is more a culture of trophy property as primary value. A focus on possession of property always includes fear for the security of possession, requires protection by at least the readiness of force, and so includes a culture of reverence for intimidating strength and power, control of taxes, laws, and war, the organization of violence, all still core features of patriarchy. Obviously this property-based cosmopolitan framework still has a stake in maintaining the institutions of nation-state sovereignty, especially police, military, and intelligence agencies, but strictly as service providers, supplemented or replaced by private suppliers when convenient.

The cosmopolitan perspective of these factions shows that there are experiences of gratification, identity, and meaning, which make identification with a national collective completely unnecessary. Gratification from symbols and pageantry of collective identity, embedded in the narrative of national peril and exceptionalism, is not necessary for a meaningful life, as demonstrated by the contented lives of the masses of people with scant engagement with such things. Gratification from property possession is still part of traditional patriarchal culture, inextricably invested in organized force, and by far the most culturally dominant and celebrated gratification experience, but there are others. Nurturing children (or nurturing animals, even plants), socializing them into the linguistic community and having ongoing conversations with them as they develop is inherently gratifying. This nurturing sociability is an independent non-property based source of profound value, meaning, and sense of identity, in fact the most important source for most people, although studiously unrecognized as such. Still another realm of gratification experience is thinking, often in the form of ‘scribal’ ideality. Philosophers have frequently asserted that the greatest human pleasure, the most fun, is thinking. A great deal of human fulfillment is derived from following personal curiosity, learning, reading, writing, and synthesizing ideas, interrogating history and the relationship between subjectivity and objectivity, between subjectivity and subjectivity. This gratification is individually interior, the model of spiritual autonomy, although always with some important relationship with sociability, communication, and human interconnectedness. Yet again, craftsmanship is another source of value experience, expressing and performing creativity, knowledge, and skill in working with tools and materials, actualizing a previously conceived shape in observable objects. There can also be pleasure in experiencing any skillful power of the human body, but assigned donkey work is boring, dirty, sweaty, energy sucking, exhausting and that is why a ‘working’ class does not have an independent culture of value experience, whereas ‘homemakers’, certain kinds of scribes, and craftspeople certainly do.

The culture of property possession as primary value is part of a conception of human nature as a painful emptiness craving to be filled, a sucking pit of needs for definition and gratification from outside itself, a deficiency that grasps for acquisition, consumption, and competition; determined by biological and material laws. However, the importance of gratification from nurturing, from performance of creative craftsmanship, and from scribal ideality clearly refutes the claim that human nature is a consuming emptiness. The ubiquitous practice of nurture shows human nature as a fountain of empathy and compassionate caring. The intrinsic gratification in practicing craftsmanship shows creativity in projecting shapes from personally interior ideality into material actuality. Intellectual activity, a cultivation of ordinary thinking, is a fountain of personal curiosity, questions, directed impulses for relevant exploring, researching, learning, discovering, original conceptualizing, writing, reading, and synthesizing ideas. Every personality is a fountain of such goods, of spontaneous creation of curiosity, questioning, inspiration, and caring, a gusher of impulses to shape the environment and construct interconnections with others. These self-sourced experiences of value are profound enough to build lives upon, and many people do exactly that. In this light, each personality is a self-constructing idea of a life-in-progress actively opening the world by creatively thinking and working itself into the world. This recognition of human nature as self-creating from interior ideality eliminates the primacy of competition and conflict, as well as hierarchical rankings and trophy collections derived from competitions, crucial features of possession of property as primary value. It also means that individuals do not have any inherent dependence on experiences of belonging provided by hive-mind sovereign states or any similar collective entity.

The entire conservative conception of the human predicament, featuring an intrinsic grasping emptiness of human nature, property possession as essential identity definition, inevitable competition and conflict for scarce goods, celebration of strength and violence, the necessity of a sovereign authority to dampen the lethality of conflict (civilization), and the rights of the strongest to be sovereign and parasitic, all supposedly pre-determined by natural law, is a bogus and toxic cultural legacy, a mythical metaphysics to make the world exciting for aspiring heroes in their romantic dreams of a cosmically ordained struggle for dominance. This old mythology is a dystopian nightmare for most people. The way out is cultivating the gratifying activities which express personality as a fountain of ideas for interventions-in-actuality. That creates the alternative experience, acquaintance with a human nature that can trust itself in the complete absence of authority or any vestige of patriarchy, in the absence of any controlling hive-minds projecting sovereignty of the strongest, with no need for the kind of identity and meaning assigned by a controlling collective. There is a far better life after re-orienting outside nationalist hive-minds and also outside any other rat race for symbolic markers of self-worth and identity. Hive-minds make war and are made for war.

Copyright © 2018 Sandy MacDonald.

Decolonization is Defining Left-Wing Politics

01 Friday Jun 2018

Posted by in Freedom, Gender culture, Hierarchy, Leadership, Political Power

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Posting 127, Word Count: 139.

A refined understanding of the political left-wing is needed to distinguish it clearly from any form of patriarchy, the political right-wing. This develops the position in posting 125 that the philosophical origin of the political left is a recognition of human nature as not intrinsically requiring sovereign supervision (also an insight motivating those previously colonized to decolonize themselves). Patriarchy is structured on two crucial claims: that the strongest has the right to exercise sovereignty over the less strong (founding claim of imperialism), including the right to use lethal violence; and that human nature is such as to require sovereign supervision. Both of those claims are false and rejected by any legitimately leftist politics. That means that the communist regimes of the twentieth century were not expressions of genuinely left politics, since they were all very distinctly patriarchal.

Copyright © 2018 Sandy MacDonald.

Two Quick Notes on Nature

25 Friday May 2018

Posted by in Blind spots in thinking, Equality, Freedom, Hierarchy, Leadership, Nature, Subjectivity, Transcendence

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Posting 126, Word count: 229.

Merit

There is an equivocation in the word and notion “hierarchy”, especially in the combination “natural hierarchy”. This equivocation is often exploited by ideologues of the political right-wing. The fact is that ability ranking does not imply command or supervisory legitimacy. Neither competence nor merit of any kind carries special rights to sovereignty. Superior ability or giftedness does not confer any kind of ownership of other people or the work of other people. There is no legitimate way for any gradient of competences to become a chain of command, which morphs so effortlessly into a food chain.

Copernican Dualism

The Copernican Revolution highlights a basic dualism in experience. Not only does the cosmos not revolve around us but it also has no other specific accommodation for our sensitivity, consciousness, freedom, or teleology. Objective actuality does not care, respond, or prepare. Subjectivity, which is to say, spirituality, is not determinative of objective actuality as a whole or on the grand scale. Considering the dire fears of social authorities at the time of the Copernican revolution, it is remarkable that it is no longer taken as a devastating idea that the objective world of actuality would roll along quite unaffected in the total absence of our presence as spiritual ideality. This highlights the transcendent peculiarity of caring sensitivity and consciousness and of the teleological freedom in our preparing and responding.

Copyright © 2018 Sandy MacDonald.

Brentano’s Gift

08 Thursday Feb 2018

Posted by in Blind spots in thinking, Freedom, Gender culture, Leadership, Nature, Political Power, Subjectivity, Transcendence

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Homage to Franz Brentano (1838-1917) and Simone de Beauvoir (1908-1986)

Posting 123, Word count: 999.

In her delightful history, At the Existentialist Cafe: Freedom, Being, and Apricot Cocktails, Sarah Bakewell reviews the origins of phenomenology and existentialism in Edmund Husserl’s encounter with Franz Brentano’s idea of ‘intentionality’ (1874).

“In a fleeting paragraph of his book Psychology from an Empirical Standpoint, Brentano proposed that we approach the mind in terms of its ‘intentions’ – a misleading word, which sounds like it means deliberate purposes. Instead it meant a general reaching or stretching, from the Latin root in-tend, meaning to stretch toward or into something. For Brentano, this reaching toward objects is what our minds do all the time. Our thoughts are invariably of or about something, …” (At the Existentialist Cafe, p. 44.)

Edmund Husserl (1858-1938) was so inspired by Brentano’s conception of ‘intentionality’ that he used it as the foundation of his ambitious project of phenomenology, describing in strict detail the objects of perception and experience. Husserl’s work in turn inspired many other people, including Martin Heidegger, Jean-Paul Sartre, and Simone de Beauvoir. It is safe to say that the idea of intentionality was foundational in the existentialist philosophies created by those authors. In that light, consider the following passage from Simone de Beauvoir.

“Every subject posits itself as a transcendence concretely, through projects; it accomplishes its freedom only by perpetual surpassing toward other freedoms; there is no other justification for present existence than its expansion toward an indefinitely open future. Every time transcendence lapses into imminence, there is degradation of existence into “in-itself”, of freedom into facticity; this fall is a moral fault if the subject consents to it; if this fall is inflicted on the subject, it takes the form of frustration and oppression; in both cases it is an absolute evil. Every individual concerned with justifying his existence experiences his existence as an indefinite need to transcend himself.” (The Second Sex, pp. 16-17).

The word “concretely” is right, but open to misunderstanding. There is always more than concreteness. The reaching in Beauvoir’s text is not toward perceived objective actualities but instead toward possibilities in an open future: non-actualities, ideas. It is an affirmation of subjective ideality not defined by phenomena alone. A reaching is still at the centre of this new conception, but Simone de Beauvoir is no longer focused on a reach toward objects, but on the subjective reaching toward a non-actuality that exists only in the orientation, the spirituality, of the subject, namely, the subjects bearing toward a semi-specific future situation. The spiritual reaching is now a clear transcendence of brute actuality by operating in time. Recognition of the reaching-beyond-itself of spirituality is crucial, but conceiving it as a reach toward sensed objects results in an obsession with studying objects (“To the things themselves!”, At the Existentialist Cafe, p. 2.) as constituting the whole of experience, leaving the spiritual person or intelligence, the reaching itself, a mere nothingness, as declared by Sartre after his study of Husserl. A focus on objects fails to capture the crucial transcendence of the reaching, since objects are definitive of imminence. When your reach is toward ‘things’ then what confronts you, your destination, is something determinate and definite, compared with which personal spirituality disappears into “nothingness”, since the experience is formed entirely by the objects encountered. Although it is important that the reaching is nothing like an object, it is not otherwise nothing: it is an active caring, often desperate, a curiosity, a (gusher of) specific personal questioning, an investigation, an impulse to intervene to make a change, to make a specific personal mark in brute actuality’s time to come. Those peculiarly spiritual forces are all temporal. Putting the emphasis on sensed objects evades recognition of the spiritual transcendence of time, and so endorses from the outset a metaphysics of eternal necessities: Being. Reaching mentally toward an object is not an intervention, but the reach toward an aspirational future is most emphatically a creation and an intervention into nature from an ideality outside nature, from a subjective interiority. To recognize the real transcendence of spiritual reaching it must be temporal, toward not-yet. When your reach is toward a non-actual but merely possible future situation with a crucial openness for personal intervention then your destination is to be determined by the projection of spiritual creations, a personal teleology, into brute actuality, and suddenly this reaching is the creation of freedom.

Recognizing this spiritual reaching as a personal curiosity or questioning more accurately brings into focus the interpretation of no-longer as a specific context of relevance being applied to the reading of the most immediate sensations. It isn’t just that an existential being transcends itself by acting into a future, but the teleological reach of such beings transcends nature itself.

Metaphysical Upgrade

To think is to occupy, to dwell in, the transcendent moment: the personal tilt or bearing beyond now and beyond no-longer, toward the open not-yet that waits to be created. It is crucial to recognize the discordance between this conception of consciousness and the historically dominant conservative metaphysics of human nature: that individuals without a strict superego supplied by religion and civic authority are nothing but bundles of hard-wired drives for egoistic gratification (update on ‘original sin’); which conception purports to justify patriarchal top-down sovereignty within a hyper-masculine ethos glorifying the use of force, violent conflict, and trophies.

In the conservative concept of human nature, time itself is taken as an unproblematic given of nature, and an individual’s orientation within time is taken as entirely pre-determined by impersonal biological and socio-cultural forces and structures. The specific personal sense and meaning of time passing at a moment in a life is not interrogated, and so the ideality of orientation is hidden in a blind spot. The transcendence of freedom disappears. There is no acknowledgement of the personally created ideality of that orientation, and so no recognition of the transcendent freedom inherent in the basic ideality of time.

References

At the Existentialist Cafe: Freedom, Being, and Apricot Cocktails, written by Sarah Bakewell, published by Alfred A. Knopf Canada (2016), ISBN 978-0-345-81095-3.

The Second Sex, Written by Simone de Beauvoir [Le deuxieme sexe © 1949, by Editions Gallimand, Paris], translated by Constance Borde and Sheila Malovany-Chevallier, Introduction by Judith Thurman, published by Vintage Books (May, 2011), a division of Random House, Inc., ISBN 978-0-307-27778-7.

Copyright © 2018 Sandy MacDonald.

Rudiments of Thinking

18 Saturday Nov 2017

Posted by in Culture, Embodiment, Equality, Freedom, Gender culture, Hierarchy, Leadership, Narrative, Political Power, Subjectivity, Transcendence, Why thinking?

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In the search for transcendence there is no longer any plausibility in a gaze toward far horizons, and finally we must recognize that transcendence is only in the gaze itself.

posting 119, word count 1,919.

There is no way to prevent the formation of neighbourhood street gangs exercising competitive team spirit when team spirit and competitions between team-spirit-bonded collectives is universally glorified and modelled at all levels of social organization, from school sports teams to nations in violent conflict, all expressing the manly culture and value system of “us against them” for the glory of winning trophies.

The large scale team-spirit-bonded collectives such as the USA, North Korea, and Saudi Arabia, for example, are conspicuous examples of collective hive minds (and not the only ones). The broad national acceptance of American exceptionalism and the civic religion of militaristic American patriotism reveals that for many Americans there is nothing to be gained by knowing other orientations, other forms of interconnection, discoverable, for example, in other people and in the history of ideas, and so they remain ignorant of world history at large, and, like North Koreans, swallow the steady stream of carefully de-contextualized, edited, and slanted stories of history, ideas, and current events flooding mass media, propaganda that glorifies and terrorizes them through their identification with national institutions and symbols. No one would deny that modernity is an age of scientifically engineered messaging, of corporate, political, and ideological efforts to control public opinion, streamed pervasively through mass media, all at the command of the small group with the ability to mobilize great wealth.

Truth to the Masses

Elected officials with their advisors and assistants spin out narratives based on a perceived duty to mediate between factions with established power and the ordinary majority of people. The message that serves the purpose of politics will always be what seems most likely to reconcile a mass audience to the expectations or whims of the most powerful. The narrative that best supports the most powerful people and factions will always seem the most responsible and realistic. So it is that trying to be a responsible journalist, for example, often prevents a determined search for, or presentation of, fully contextualized truth. The danger of telling truth to power is a cliche, but politicians, academics, and journalists face real risks telling truth to the masses, and the masses are not the source of the danger.

Hive minds all work the same way, cultivating in every member a personal orientation to look up to authorities, to a commanding height, for a declaration of the personal/ collective situation, for updates on the story which defines the situation of everyone personally and of collective institutions. It is an orientation of cognitive and emotional dependence on the narration from a commanding height, or, in other words, it is patriarchy. In terms of individual psychology the orientation toward commanding height is the superego. A superego which you have been socialized to accept without question strictly limits your thinking. To begin to think autonomously you first have to recognize that much of your orientation was provided culturally with intent to immerse you in the hive mind story, and that important features of reality, of history for example, have been distorted or edited out to construct your orientation, so that your impression of reality is very unlike actual reality. It is possible to reconnect with reality, as illustrated in Plato’s famous allegory of the cave, through a certain kind of self-directed re-education with a component of philosophical thinking (because metaphysics is crucial).

Two claims are made for the necessity of patriarchal sovereignty, and both are false. The first claim is that only the manly force imposed by the patriarchal hierarchy maintains social order against centripetal forces of self-interest, against the “state of nature” which would be a war of all against all (Thomas Hobbes). The problem with that claim is that it isn’t the the top-down power structure, a manifestation of a traditional hyper-masculine ethos, that enables the functioning of civil society. Instead, the sociability that makes civil society work is constructed perennially by the first-language-nurture socializing work performed continuously by women caring for infants and children. Language is a model of bottom-up social engagement operating independently of the commanding top-down hierarchy of force and law. The opposite of patriarchy is not matriarchy but something entirely different: mutually nurturing systems of sociability. Those processes that actually construct the coherence of societies are already operating reliably, but, absurdly, the profundity of their effects remains absent from even the most liberal of intellectual conversations.

The second claim is that the hierarchical organization of force is the eternal and natural order of things. This is a metaphysical claim, an assertion of eternal necessities decreed by a transcendence at the far horizons: god or natural law, obedience to which constitutes virtue. The appeal to natural law becomes metaphysics as soon as findings about what “is” are asserted as evidence for what “ought” to be. (Thanks David Hume.) Patriarchal thinking operates within an orientation in which eternal necessities, decreed from the farthest horizons, pre-determine what is correct thinking and perception for every individual, so that everyone’s subjectivity must be and should be formed by, and subordinate to, the determinate structures and categories of the objective world, including social, economic, and political structures. This metaphysical claim is the ultimate justification of an orientation that looks to a commanding height for declarations of value, order, and identity, because the transcendence at the far horizons is the ultimate commanding height from which all others draw legitimacy. However, this metaphysical claim is untenable, merely privileging selected aspects of reality by appeal to something mysterious and too remote to be examined, and as such is a superstition. There is a more plausible alternative metaphysics based on anyone’s personal experience: the transcendence of individual creative consciousness, of individual free agency. More of this in a moment.

Hive Minds Make War

The kind of hive mind constructed within human social systems is always a way to persuade a majority to remain unthinking about the legitimacy of political and economic institutions. It demands blind faith in arrangements by the most powerful to proclaim the collective story, for example, proclaiming the need for a pre-emptive military strike against another collective. Cultural hive mind is a readiness for emotional responses to culturally supplied triggers, programmed belief and collective response. The ultimate reason for this unthinking is to defend and perpetuate a structure of sovereignty, the compulsory control over a majority by a minority faction, maintaining the immunities, advantages, and privileges of those who benefit most from and sponsor this sovereignty as a system of perpetual and acute inequality. It isn’t merely that controllers of great wealth have by far the most influence on government policies and practices, through political party funding, control of ‘think tanks’ and news media, and the paid activity of lobbyists, but also that the military-legal-police essence of governments as they exist is an expression of a peculiarly top-down hyper-masculine ethos glorifying a commanding height, a legacy and manifestation of entrenched power and wealth inequality, of self-preserving oligarchy.

A third claim made in defence of patriarchy is that individuals can’t do without immersion in some herd or other because individual personhood (individual thinking) does not exist. The first thing wrong with this is that any learning or socializing requires the activity of a pre-existing individual subject or self exercising an already coherent spiritual bearing. There is no now without a then, no here without a there, and every there and then is brought to the here and now spiritually by a person’s intelligence reorienting to immediate sensation, to its unique embodiment. Any situation is given meaning and sense by the action of a personal sensibility bringing specific context (specific questioning, curiosity, expectation, caring, hope: bearing, the sense of the passage of time) to it, transforming sensation into perception by interpreting sensation through a personal context. It is creative activity, a thought or idea of temporal opening that is thinking itself into the world. All of that must be active already before any cultural imitation or socialization can occur, so an individual’s thinking always retains a fundamental independence from any collective orientation or cultural norms. Individual personhood, independent of hive minds, is guaranteed by the rich individuality of consciousness and embodiment separate from any cultural socialization. Autonomous thinking exists, and there’s nothing more fulfilling.

This is where the previous refutation of the metaphysics of far horizons shows its consequences, because here we have a replacement metaphysics. In the search for transcendence there is no longer any plausibility in a gaze toward far horizons, and finally we must recognize that transcendence is only in the gaze itself. Consciousness itself, the being of a spiritual person, a self-constructing idea of a life-in-progress actively opening the world by creatively thinking and working itself into the world, is the only fountain of unforeseeable possibilities creating the openness to an otherwise inertial and entropic world. That makes thinking the transcendent power and eliminates the imperative to orient to an external commanding authority. Consciousness (thinking) is not a single occurrence but a multitude of separate and distinctly embodied instances, individual animal bodies, some of them human. Since transcendent consciousness (freedom) occurs at the level of the embodied individual, and collectives have no original consciousness, there is no collective transcendence. With no transcendence at the top, collectives have to be legitimized from the level of the individual. Just as the metaphysics of far horizons implied a top-down social organization, this new metaphysics of individual consciousness implies a bottom-up organization. It means that metaphysics lines up on the side of women against patriarchy.

Another mistake in that third claim for patriarchy is the implication that human interconnectedness requires force, that there would be no culture or community without it. However, getting rid of patriarchal orientation does not require getting rid of human interconnections in general. Hive minds can be replaced with the better kinds of interconnection that already exist, with social arrangements among people who do not have or need an orientation toward a commanding height, but who instead interact with others in the joy of sharing the powers of creative consciousness among distinct individuals. Mutually nurturing systems of sociability are already operating and the patriarchy is merely a parasitic system imposed on them. For an orientation outside hive minds, human history is still human history, profoundly misrepresented by the stories that are used to fashion hive minds. Every individual still participates in that larger history that includes the whole collection of hive minds as well as what exists beyond them. As a self-possessed agent you have a special place in the historic cultural movement dissolving patriarchal dystopia.

In the ancient conception of philosophical thinking, the goal was to achieve imperturbability, which followed from what was identified as transcendent, namely eternity, eternal necessities. When the world is eternally pre-determined then cultivating imperturbability makes sense as an accomplishment of thinking. With rejection of totalitarian eternal necessities, replaced by recognition of transcendent individual freedom-in-the-passing-of-time, the whole point of philosophical thinking changes. In this orientation the intended achievement of thinking is autonomous agency, claiming and practicing the creative freedom which is the transcendence of spiritual beings in a life in the world. Agency is the truest expression and realization of human spirituality. In this age of scientifically engineered propaganda, of corporate, political, and ideological mass messaging, of identity politics, philosophical thinking as a portal to self-possession or agency has become crucial.

Copyright © 2017 Sandy MacDonald.