On the mystical shaping of self

Auguste Rodin, ’Le Penseur’, 1904, bronze, Musée Rodin, Paris. A testament to both patriarchy and the ‘feminine’ reason of the mystical.

One of the greatest, most fruitful and resonant metaphors in Western culture

From Plotinus:

‘But how are you to see into a virtuous Soul and know its loveliness? Withdraw into yourself and look. And if you do not find yourself beautiful yet, act as does the creator of a statue that is to be made beautiful: he cuts away here, he smoothes there, he makes this line lighter, this other purer, until a lovely face has grown upon his work. So do you also: cut away all that is excessive, straighten all that is crooked, bring light to all that is overcast, labour to make all one glow of beauty and never cease chiselling your statue, until there shall shine out on you from it the godlike splendour of virtue, until you shall see the perfect goodness surely established in the stainless shrine.’

The Enneads, Trans., Stephen MacKenna, Penguin, London, 1991, 54, 1.6.9

through Christianity:

‘A sculptor who wishes to carve a figure out of a block uses his chisel, first cutting away great chunks of marble, then smaller pieces, until he finally reaches a point where only a brush of hand is needed to reveal the figure. In the same way, the soul has to undergo tremendous mortifications at first, and then more refined detachments, until finally its Divine image is revealed.’

through Catholicism

through Cusanus:

‘For the wise thought as if [along the following line]: a craftsman [who] wants to chisel a statue in stone and [who] has in himself the form of the statue, as an idea, produces – through certain instruments which he moves – the form of the statue in imitation of the idea’

De Docta Ignorantia II.10, in Jasper Hopkins, Nicholas of Cusa On Learned Ignorance (De Docta Ignorantia, 1440), The Arthur J. Banning Press, Minneapolis, 1985, 112

through Nietzsche:

‘Man is no longer an artist, he has become a work of art: the artistic power of the whole of nature reveals itself to the supreme gratification of the primal Oneness amidst the paroxysms of intoxication. The noblest clay, the most precious marble, man, is kneaded and hewn here, and to the chisel-blows of the Dionysiac world-artist there echoes the cry of the Eleusinian mysteries, “Do you bow low, multitudes? Do you sense the Creator, world?”‘

Friedrich Nietzsche The Birth of Tragedy Out of the Spirit of Music (1872) Penguin, Trans., Shaun Whiteside, Ed., Michael Tanner 1993, 18

through Foucault:

‘This transformation of one’s self by one’s own knowledge is, I think, something rather close to the aesthetic experience. Why should a painter work if he is not transformed by his own painting?’

in Michel Foucault, Politics, Philosophy, Culture: Interviews and Other Writings 1977-1984,  Ed., Lawrence D. Kritzman, Routledge, London, 1990, 14

And what does the concealed priesthood in academic philosophy, who have failed so profoundly in their social and intellectual responsibility have to say about all this mysticism in their and our midst?

The stupid mystic Wittgenstein spoke for them: ‘What we cannot speak about we must pass over in silence.’

Ludwig Wittgenstein, Tractatus Logico-Philosophicus (1921), Trans., D. F. Pears and B. F. McGuinness, Routledge, New York, 2005

red-star

The killing of Qasem Soleimani: a major step in the decline of the United States

220px-Qasem_Soleimani_with_Zolfaghar_Order

Stan Grant (the interviewer in this Al Jazeera report), who deeply prides himself on his indigenous heritage and who never misses an opportunity to wax lyrical about it (he sounds so wise), should test the questions he put to Mohammad Marandi with such utterly hypocritical ease against his position re- the history of indigenous/white relations in Australia. But he wouldn’t. To do so would expose his subservience to the dominant ideology regarding Iran and the Middle East. Marandi’s responses re- the culpability of the U.S. and the West are excellent.

red-star

Image

Engels on ideology

Ideology is a process which is indeed accomplished consciously by the so-called thinker, but it is the wrong kind of consciousness. The real motive forces impelling him remain unknown to the thinker; otherwise it simply would not be an ideological process. Hence he imagines false or illusory motive forces. Because it is a rational process he derives its form as well as its content from pure reasoning, either his own or that of his predecessors. He works exclusively with thought material, which he accepts without examination as something produced by reasoning, and does not investigate further for a more remote source independent of reason; indeed this is a matter of course to him, because, as all action is mediated by thought, it appears to him to be ultimately based upon thought.

The historical ideologist (historical is here simply a comprehensive term comprising political, juridical, philosophical, theological – in short, all the spheres belonging to society and not only to nature) thus possesses in every sphere of science material which has arisen independently out of the thought of previous generations and has gone through its own independent course of development in the brains of these successive generations. True, external facts belonging to one or another sphere may have exercised a co-determining influence on this development, but the tacit presupposition is that these facts themselves are also only the fruits of a process of thought, and so we still remain within that realm of mere thought, which apparently has successfully digested even the hardest facts.

It is above all this semblance of an independent history of state constitutions, of systems of law, of ideological conceptions in every separate domain that dazzles most people. If Luther and Calvin “overcome” the official Catholic religion, or Hegel “overcomes” Fichte and Kant, or Rousseau with his republican Contrat social indirectly “overcomes’ the constitutional Montesquieu, this is a process which remains within theology, philosophy or political science, represents a stage in the history of these particular spheres of thought and never passes beyond the sphere of thought. And since the bourgeois illusion of the eternity and finality of capitalist production has been added to this, even the overcoming of the mercantilists by the physiocrats and Adam Smith is regarded as a sheer victory of thought; not as the reflection in thought of changed economic facts but as the finally achieved correct understanding of actual conditions subsisting always and everywhere – in fact, if Richard Coeur-de-Lion and Philip Augustus had introduced free trade instead of getting mixed up in the crusades we should have been spared five hundred years of misery and stupidity.

Engels to Franz Mehring in Berlin; London, July 14, 1893, Marx Engels, Selected Correspondence, Progress Publishers, Moscow, 1982, 434-435

Image

A pair of helping hands

Mark Arbib

  1. Philip Dorling, ‘Arbib revealed as secret US source’, The Sydney Morning Herald, 09.12.10

Federal minister and right-wing Labor powerbroker Mark Arbib has been revealed as a confidential contact of the United States embassy in Canberra, providing inside information and commentary for Washington on the workings of the Australian government and the Labor Party.

Secret US embassy cables obtained by WikiLeaks and made available exclusively to The Age reveal that Senator Arbib, one of the architects of Kevin Rudd’s removal as prime minister, has been in regular contact with US embassy officers.

His candid comments have been incorporated into reports to Washington with repeated requests that his identity as a ”protected” source be guarded.

Embassy cables reporting on the Labor Party and national political developments, frequently classified “No Forn” – meaning no distribution to non-US personnel – refer to Senator Arbib as a strong supporter of Australia’s alliance with the US.

They identify him as a valuable source of information on Labor politics, including Mr Rudd’s hopes to forestall an eventual leadership challenge from then deputy prime minister Julia Gillard.

“He understands the importance of supporting a vibrant relationship with the US while not being too deferential. We have found him personable, confident and articulate,” an embassy profile on Senator Arbib written in July 2009 says. “He has met with us repeatedly throughout his political rise.’’

Other Labor politicians reported in US embassy cables as regular contacts include former federal MP and minister Bob McMullan and Michael Danby, the Labor member for Melbourne Ports.

A former secretary of the New South Wales branch of the Labor Party, Senator Arbib was a key backroom figure in the Labor ”coup” in June that resulted in Mr Rudd being replaced by Ms Gillard as PM.

He has been a senator since July 2008 and was made a parliamentary secretary in February 2009. Mr Rudd elevated him to the ministry in June 2009. He currently holds the ministerial portfolios of Sport, Indigenous Employment, and Social Housing and Homelessness.

Instructed to find out how decisions were made in the government, US diplomats were quick to focus on Senator Arbib as a “right-wing powerbroker and political rising star” who had made “a quick transition from the parliamentary backrooms into the ministry’’.

The US embassy noted that ”the New South Wales Labor party’s kingmaker” was integral in raising numbers for Mr Rudd to overthrow Kim Beazley as Labor leader in 2006, and that Senator Arbib was “a close adviser to Rudd and is his key conduit to the ALP factions’’.

“Arbib is an influential factional operator who has forged strong political connections with Rudd,” the embassy recorded. “We have been told that Rudd respects Arbib’s political expertise, and a contact noted that Arbib is brought into Rudd’s inner circle when politically important decisions are made.

“Arbib is said to be loyal to, but frank with, Rudd, and is one of Rudd’s closest advisers. Yet, publicly, Arbib has denied being part of Rudd’s inner circle.”

US diplomats also found that Arbib “is an astute observer and able conversant on the nuts and bolts of US politics’’.

Senator Arbib first appears as a contributor to US embassy political reporting while he was NSW Labor state secretary. In May 2006 he declared to US diplomats that Australia was at risk of becoming a ”quarry for the Chinese and a tourist destination for the Japanese’’.

He warned that it would be “a tough struggle for the Labor Party to win the federal elections in 2007”. But he thought Kim Beazley, because he was the opposite of the volatile Mark Latham, was ”the right man to lead the ALP at the present time’’.

However, he also told embassy officers that, unlike Mr Beazley, he supported Australia’s military commitment in Iraq “as well as the war on terrorism in general’’.

After the Rudd government’s election in 2007, Senator Arbib offered reassurance about then deputy prime minister Gillard’s political leanings, describing her as “one of the most pragmatic politicians in the ALP”.

He also confirmed Mr Rudd’s tendencies towards micromanagement and told the embassy that “Rudd’s staff would like to get their boss to spend less time on foreign policy and delegate more, but that they recognise that this is a hopeless task’’.

In October 2009, as Mr Rudd’s popular support began to sag, Senator Arbib openly canvassed emerging leadership tensions within the government, telling US envoys that Mr Rudd wanted “to ensure that there are viable alternatives to Gillard within the Labor Party to forestall a challenge’’.

Senator Arbib added that Mr Rudd still appreciated Ms Gillard’s strengths, while an another unidentified adviser to the Labor prime minister told US diplomats that “while the PM respects Gillard, his reluctance to share power will eventually lead to a falling-out, while Gillard will not want to acquiesce in creating potential rivals”.

In June this year, Senator Arbib and other Labor Right figures moved to depose Mr Rudd from the leadership, precipitating the events that led to Ms Gillard’s becoming Prime Minister.

Senator Arbib last night declined to comment on the WikiLeaks disclosures.

***

Rudd Clinton

2. Daniel Flitton, ‘Explosive Wiki Rudd cable’, The Sydney Morning Herald, 06.12.10

Kevin Rudd warned Hillary Clinton to be prepared to use force against China ”if everything goes wrong”, an explosive new Wikileaks cable has revealed.

Mr Rudd also told Mrs Clinton during a March 24, 2009, meeting in Washington that China was ”paranoid” about both Taiwan and Tibet and that his ambitious plan for an Asia-Pacific Community was intended to blunt Chinese influence in the region. …

red-star

MSM Adamantly Avoids The Word “Coup” In Bolivia Reporting — Desultory Heroics

By Caitlin Johnstone Source: CaitlinJohnstone.com There has been a military coup in Bolivia backed by violent right-wing rioters and the US government, but you’d hardly know this from any of the mainstream media headlines. “Bolivian President Evo Morales steps down following accusations of election fraud” proclaims CNN. “Bolivia’s Morales resigns amid scathing election report, rising […]

via MSM Adamantly Avoids The Word “Coup” In Bolivia Reporting — Desultory Heroics

red-star

My comment on ‘Nicholas of Cusa and the instruction of ignorance’

Nicholas of Cusa (1401-1464), detail of relief ‘Cardinal Nicholas before St. Peter’ on his tomb by Andrea Bregno, church of St. Peter in Chains, Rome

From ABC Radio National 12.04.14
http://www.abc.net.au/radionational/programs/encounter/nicholas-of-cusa/5341208

Your treatment of Cusanus from the perspective of bourgeois ideology – interspersed with nineteen product placements, appropriately detailed for those keen to make a purchase – was very interesting. Perspectivism, reconciliation, the acknowledgement and acceptance of difference and diversity… True, but why ‘neo-Platonic’ once and ‘Plotinus’ never? Could Inigo Bocken really believe that the reason why Cusanus is known as a mystic is because he had an aptitude for religious paradox? Cusanus was a Christian Neoplatonist. What are you collectively afraid of?

Now that the ideological caravans of modernism and post-modernism have run out of steam, what next? Mysticism? But this is a very hot potato – for two reasons:
– the primary Western form – Neoplatonism – has been treated by generations of academics as the pornography of modern Western philosophy, even as its Siren call has been eagerly responded to, particularly by male philosophers, and its profound influence on their work dissembled about or denied. To explore mysticism in this regard threatens to undermine gods, expose lies, damage careers and lay bare a cultural arrogance and self-delusion that we in the West are the champions of ‘Reason’ while others stare at their navels or are obsessed with filial piety
– as Marx recognised, its contradictory core is nothing but revolutionary. It rings the bell for the passing of all and everything but matter in motion itself – it speaks of a mobile infinity…’in some strange way’

No sooner did you present this genius and humanist to us than you buried him in the very academicism he despised and reacted against. Your speakers have sought to contain and gut the subject and bleed the passion that has inspired so much.

I think of Morawski’s definition of ideology: a system of belief…delimited by interests.

Philip Stanfield

Resignation of Bolivia’s Evo Morales was no victory for democracy, but a US-sponsored coup — Desultory Heroics

By Eva Bartlett Source: RT.com Evo Morales, an indigenous leader who bucked the IMF and condemned US imperialism, has been pressured by the military to resign after winning an election. Yet Washington calls this blatant coup in Bolivia a victory for democracy? Morales was re-elected as Bolivia’s president on October 20. The coup-backing Organization of […]

via Resignation of Bolivia’s Evo Morales was no victory for democracy, but a US-sponsored coup — Desultory Heroics

red-star

The state is under threat! Bushfires and state sponsored fear

What causes bushfires?

The warning is out for tomorrow, at least right across NSW – we will be facing the ‘catastrophic’ threat of fire. Many schools will close! Keep to the cities! Keep out of national parks! etc. etc.

I have never read and heard the word ‘catastrophic’ so often as I have over the last couple of days – the media is full of it – and the only cause referred to is climate change.

The message appears to be totally rational. But that it is not is indicated by what is totally absent from this relentless fear-mongering – the least mention, questioning or discussion of fire/these fires being caused by human action, particularly deliberate.

From the Australian govt./Australian Institute of Criminology website: ‘It is estimated that 50 percent of fires are either deliberately lit or suspicious in origin as shown in Figure 1.’ Figure 1 itself (above) is even more interesting – it shows that at least 85% of the causes of fires in Australia are human related – 13% deliberately, with another 37% ‘suspicious’ and 35% ‘accidental’.

Why the urgent drum-beat of this co-ordinated fear campaign, and why now?

Is this a trial run for something much bigger, later?

red-star

Image

The Lucky Country – part seven: the sickness at the heart of Australian culture

Albert Tucker, The Lucky Country, 1964

‘Bruce Ruxton is right: we should embrace the legends of defeat,’ Richard Glover, The Sydney Morning Herald, 20.04.90

I arrived home to find my partner ashen-faced. The cat was wailing in the kitchen and the kid was clearly upset. The words came gushing out as soon as she saw me: “I don’t know what to do. I just found myself agreeing with Bruce Ruxton.”

Since she had confessed, I thought I could too. A healthy marriage, after all, is based on sharing such dark secrets. “Yep,” I said, “I agree with him too.”

The issue, you understand, wasn’t Asian immigration, gay rights, or whether environmentalists are all dole-bludging hippies. It was Anzac Day.

Ruxton, the Victorian president of the RSL, is currently doing battle with the journalist Phillip Knightley, who has expressed the view that next Wednesday should be Australia’s last Anzac Day.

It is absurd, argues Knightley, that the battle at Gallipoli should provide our key national image of war. Gallipoli, he says, was a defeat; and a defeat in a battle waged for British interests.

Better to celebrate, he says, the taking of Damascus by the Australian Light Horse, or the victorious battle by General Sir John Monash’s troops on the Western Front in the last months of war.

“Monash’s scientific breakthrough tactics,” he says, “were a powerful factor in the German decision to ask for an armistice and  thus a real turning point in history. Yet the Australians who fought on the Western Front appear doomed to live forever in the shadow of Gallipoli”.

But Mr Ruxton replies that these triumphs, along with others, are already marked by Anzac Day, and that traditions, once established, carry their own weight and importance.

But we can take the argument further. Knightley is right: Anzac Day does mark a defeat. But as such it is in keeping with one of the most consistent themes in the Australian legend: the celebration (or at least worldly-wise acknowledgement) of failure.

Any country can make hoopla about its victories. What makes Australia unique is the way it has always preferred to remember the brave-but-defeated, the underdog and the loser.

Consider, for example, some of the subjects of Australia’s successful historical films: Phar Lap, the story of a horse with  international promise who was poisoned; Les Darcy, the story of a boxer with promise who was killed; Breaker Morant, the story of soldier with promise who was shot.

And, of course, Peter Weir’s Gallipoli, the story of fighters of promise who were misled and misused.

Dad and Dave never expanded and made it rich, they just battled on against flood and rain – two steps forward, three steps back. The heroes of Lawson and Paterson were triers more than they were doers; just as the great national bards were humourists rather than battle-balladeers.

Waltzing Matilda, the real national song, is about a tramp who can only find freedom through suicide. The Dog on the Tucker Box comes from a poem reciting the multiple disasters of an accident-prone bullocky.

Oh, to live in a country that makes a national icon of a dog that relieved himself in a bullocky’s food hamper.

But not, it seems, for Knightley.

He wants Australia to follow every other nation: to edit the defeats out of history and concentrate on the victories; to puff itself up and worship the tall poppies.

His Dog on the Tucker Box would be straight from Walt Disney – a heroic pup who saved the bullocky’s life rather than spoilt his dinner.

But I rather like Australia’s curious traditions: I like being part of the land of the rising inflection, where every statement is turned into a question; I like a tradition that sees the grim absurdity of life and embraces legends of defeat with a wry smile.

There are many who have argued against Australia’s traditions: arguing our lack of self confidence has held us back; that we have driven away our talented by rejecting a culture of success.

There  may be some truth in this, and certainly we face continuing battles to wean ourselves from cultural and economic cringes of various kinds.

Of course, we do need to wave the flag and be proud. But my problem remains: how can you be flag-wavingly proud when what you’re proudest of is the lack of a pompous, flag-waving pride?

All in all, it seems to me a perfect symbol. And that’s why Bruce Ruxton –  just this once – is right.

red-star

How to retain the relevance of metaphysics (the primacy of consciousness over matter)

Immanuel Kant by Karl Friedrich Hagemann, 1801, marble, Kunsthalle, Hamburg

How to retain the primacy of consciousness over matter: attach a carefully worded lie to the greatest scientific hypothesis – thus Kant’s ‘Copernican turn’

Kant wrote: ‘…the fundamental laws of the motions of the heavenly bodies gave established certainty to what Copernicus had at first assumed only as an hypothesis, and at the same time yielded proof of the invisible force (the Newtonian attraction) which holds the universe together. The latter would have remained for ever undiscovered if Copernicus had not dared, in a manner contradictory of the senses, but yet true, to seek the observed movements, not in the heavenly bodies, but in the spectator. The change in point of view, analogous to this hypothesis, which is expounded in the Critique, I put forward in this preface as an hypothesis only, in order to draw attention to the character of these first attempts at such a change, which are always hypothetical. But in the Critique itself it will be proved, apodeictically not hypothetically, from the nature of our representations of space and time and from the elementary concepts of the understanding.’ Immanuel Kant, Preface to the Second Edition, Immanuel Kant’s Critique of Pure Reason, Trans., Norman Kemp Smith, Macmillan, London, 1987, 25 (Footnote)

and ‘We must therefore make trial whether we may not have more success in the tasks of metaphysics, if we suppose that objects must conform to our knowledge. This would agree better with what is desired, namely, that it should be possible to have knowledge of objects a priori, determining something in regard to them prior to their being given. We should then be proceeding precisely on the lines of Copernicus’ primary hypothesis. Failing of satisfactory progress in explaining the movements of the heavenly bodies on the supposition that they all revolved round the spectator, he tried whether he might not have better success if he made the spectator to revolve and the stars to remain at rest. A similar experiment can be tried in metaphysics, as regards the intuition of objects. If intuition must conform to the constitution of the objects, I do not see how we could know anything of the latter a priori; but if the object (as object of the senses) must conform to the constitution of our faculty of intuition, I have no difficulty in conceiving such a possibility.’ (22)

Kant’s incorrect assertion that Copernicus had sought the observed movements in the spectator is not the crucial point – it is that Kant thereby had the pretext to give priority over matter to ‘mind’/consciousness – via concepts and the ‘forms of intuition’. Copernicus’ hypothesis is an objective hypothesis about the world, the functioning of which Copernicus recognised requires neither the spectator – nor their ‘mind’/consciousness.1

In On the Revolutions of Heavenly Spheres, Copernicus a couple of times referred to the spectator: ‘For every apparent change in place occurs on account of the movement either of the thing seen or of the spectator, or on account of the necessarily unequal movement of both. For no movement is perceptible relatively to things moved equally in the same directions – I mean relatively to the thing seen and the spectator.’ Nicolaus Copernicus, On the Revolutions of Heavenly Spheres, Ed., Stephen Hawking, Running Press, Philadelphia, 2002, 12

But the spectator did not figure in his hypothesis itself: ‘For the daily revolution appears to carry the whole universe along, with the exception of the Earth (my emphasis) and the things around it. And if you admit that the heavens possess none of this movement but that the Earth (my emphasis) turns from west to east, you will find – if you make a serious examination – that as regards the apparent rising and setting of the sun, moon, and stars the case is so. And since it is the heavens which contain and embrace all things as the place common to the universe, it will not be clear at once why movement should not be assigned to the contained rather than to the container, to the thing placed rather than to the thing providing the place.’ (12-13)

Not only – going beyond Kant’s noumenal barrier (and, most significantly, towards acquisition of knowledge of the world) – was careful observation crucial to Copernicus’ hypothesis: ‘Having recorded three positions of the planet Jupiter and evaluated them in this way, we shall set up three others in their place, which we observed with greatest care at the solar oppositions of Jupiter’ (291), not only was he entirely comfortable with appearances, repeatedly referring to them and setting out the means for counteracting them: ‘For in order to perceive this by sense with the help of artificial instruments, by means of which the job can be done best, it is necessary to have a wooden square prepared, or preferably a square made from some other more solid material, from stone or metal; for the wood might not stay in the same condition on account of some alteration in the atmosphere and might mislead the observer’ (61), he dealt with the reciprocal relationships between sun, earth and moon, irrespective of which body was moving: ‘It is of no importance if we take up in an opposite fashion what others have demonstrated by means of a motionless earth and a giddy world and race with them toward the same goal, since things related reciprocally happen to be inversely in harmony with one another’ (60), even writing ‘And for this reason we can call the former movement of the sun – to use the common expression – the regular and simple movement’ (161).


The Sage of Königsberg steps forth: ‘it is clearly shown, that if I remove the thinking subject the whole corporeal world must at once vanish: it is nothing save an appearance in the sensibility of our subject and a mode of its representations’ (Immanuel Kant’s Critique of Pure Reason, op. cit., 354).

Sapere aude…

red-star

Note

1. Bertrand Russell wrote that Kant should have ‘spoken of a “Ptolemaic counter-revolution (my italics)”, since he put man back at the centre from which Copernicus had dethroned him..’ Bertrand Russell, Human Knowledge, Simon and Schuster, New York, 1948, 9, in Paul Redding, Hegel’s Hermeneutics, Cornell University Press, Ithaca, 1996, 3. Kant’s calculated nonsense was replicated by A.C.Ewing ‘“Just as Copernicus taught that the movement round the earth which men had ascribed to the sun was only an appearance due to our own movement,” stated Ewing, “so Kant taught that space and time which men had ascribed to reality were only appearances due to ourselves. The parallel is correct.”’ Ibid. Space is the objective distribution of matter, time (not the measure of time) is the objective movement of matter in space. Space, time, matter and motion (all objective) are inseparable. Kant’s crucial spectator with their consciousness is the product of these.