Matter and motion

Monarch chrysalis

The indestructibility of motion cannot be conceived merely quantitatively; it must also be conceived qualitatively; matter whose purely mechanical change of place includes indeed the possibility under favourable conditions of being transformed into heat, electricity, chemical action, life, but which is not capable of producing these conditions from out of itself, such matter has forfeited motion; motion which has lost the capacity of being transformed into the various forms appropriate to it may indeed still have dynamis but no longer energeia, and so has become partially destroyed. Both, however, are unthinkable.

Friedrich Engels, Dialectics of Nature, Progress Publishers, Moscow, 1976, 37

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What is Man?

Leonardo da Vinci (1452-1519), Vitruvian Man, c. 1490. Pen, ink and wash on paper, Gallerie dell’Accademia, Venezia

And from the first animals were developed, essentially by further differentiation, the numerous classes, orders, families, genera, and species of animals; and finally vertebrates, the form in which the nervous system attains its fullest development; and among these again finally that vertebrate in which nature attains consciousness of itself – man.

Friedrich Engels, Dialectics of Nature, Progress Publishers, Moscow, 1976, 33

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How do we know the world?

From perception to thought

From living perception to abstract thought, and from this to practice, – such is the dialectical path of the cognition of truth, of the cognition of objective reality. Kant disparages knowledge in order to make way for faith: Hegel exalts knowledge, asserting that knowledge is knowledge of God. The materialist exalts the knowledge of matter, of nature…

V.I.Lenin, Collected Works, Vol., 38 (Philosophical Notebooks), Progress Publishers, Moscow, 1976, 171.

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On light, vision and knowledge

Konstantin Yuon, ‘A New Planet,’ 1921. Tempera on cardboard, The Tretyakov Gallery, Moscow

There is light. Light enables vision of a world in flux and in perceiving the world we desire to know it, to move towards absolute knowledge of it. Yet whence that light and where does that world exist – are we in it or is it in us? What is the method for knowing it? How do we bring into play the full range of our capacities? As a materialist or as an ‘idealist’? As one who holds that objective reality or matter is primary or as one who holds that consciousness or ‘mind’ takes precedence? What is the difference between ‘X is idealistic’ and that X is philosophically committed thus? Can we not use the lesson in that distinction to overcome a crippling impediment to the development of our knowledge, thereby enhancing both our ability to know the world and the potential for greater harmony in our lives in relating with it?

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Lenin: Is there objective truth? Part four

Pieter Claesz, ‘Still Life with Musical Instruments’, 1623. The painting illustrates the senses through musical instruments, a compass, a book, food and drink, a mirror, incense and an open perfume bottle. The tortoise may be an illustration of touch or an allusion to the opposite (the tortoise isolating in its shell).

Acceptance or rejection of the concept matter is a question of the confidence man places in the evidence of his sense-organs, a question of the source of our knowledge, a question which has been asked and debated from the very inception of philosophy, which may be disguised in a thousand different garbs by professorial clowns, but which can no more become antiquated than the question whether the source of human knowledge is sight and touch, hearing and smell. To regard our sensations as images of the external world, to recognise objective truth, to hold the materialist theory of knowledge—these are all one and the same thing. To illustrate this, I shall only quote from Feuerbach and from two textbooks of philosophy, in order that the reader may judge how elementary this question is.

“How banal,” wrote Feuerbach, “to deny that sensation is the evangel, the gospel (Verkündung) of an objective saviour.” (Feuerbach, Sämtliche Werke, X. Band, 1866, S. 194-95) A strange, a preposterous terminology, as you see, but a perfectly clear philosophical line: sensation reveals objective truth to man. “My sensation is subjective, but its foundation or cause (Grund) is objective” (S. 195). Compare this with the quotation given above where Feuerbach says that materialism starts from the sensuous world as an ultimate (ausgemachte) objective truth.

Sensationalism, we read in Franck’s dictionary of philosophy, (Dictionnaire des sciences philosophiques [Dictionary of the Philosophical Sciences], Paris, 1875) is a doctrine which deduces all our ideas “from the experience of the senses, reducing knowledge to sensations”. There is subjective sensationalism (skepticism and Berkeleianism), moral sensationalism (Epicureanism),1 and objective sensationalism. “Objective sensationalism is materialism, for matter or bodies are, in the opinion of the materialists, the only objects that can affect our senses (atteindre nos sens).”

“If sensationalism,” says Schwegler in his history of philosophy, (Dr. Albert Schwegler, Geschichte der Philosophie im Umriss [History of Philosophy in Outline], 15-te Aufl., S. 194) “asserted that truth or being can be apprehended exclusively by means of the senses, one had only [Schwegler is speaking of philosophy at the end of the eighteenth century in France] to formulate this proposition objectively and one had the thesis of materialism: only the sensuous exists; there is no other being than material being.”

These elementary truths, which have managed to find their way even into the textbooks, have been forgotten by our Machists.

V.I.Lenin, Materialism and Empirio-Criticism: Critical Comments on a Reactionary Philosophy, 1908, Progress Publishers, Moscow, 1975, pp. 107-115

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Note

1. Skepticism: a philosophical trend that casts doubt on the possibility of knowing objective reality. It arose in ancient Greece as early as the 4th to 3rd centuries B. C. It was founded by Pyrrho and Aenesidemus and Sextus Empiricus were among its prominent exponents. The adherents of ancient skepticism drew agnostic conclusions from the premises of sensationalism. Making the subjectivity of sensation into an absolute, the skeptics insisted on the need to refrain from any definite judgments about things. They considered that man cannot go beyond his sensations and determine their truth.

During the period of the Renaissance, the French philosophers Michel Montaigne, Pierre Charron and Pierre Bayle made use of skepticism for combating medieval scholasticism and the Church.

In the eighteenth century skepticism was revived in the agnosticism of Hume and Kant, and an attempt to modernise ancient skepticism was made by Gottlieb Schulze (Aenesidemus). The arguments of skepticism were used by the Machists, neo-Kantians and other idealist philosophical schools from the middle of the nineteenth to the beginning of the twentieth century.

Epicureanism: the doctrine of the ancient Greek materialist philosopher Epicurus of the 4th to 3rd centuries B. C. and his successors. The aim of philosophy, according to this doctrine, was man’s happiness, freeing him from suffering and enabling him to attain a state of bliss. It taught that philosophy was called upon to overcome obstacles to happiness: the fear of death due to ignorance of the laws of nature and giving rise therefore to belief in supernatural divine forces.

According to Epicurus, there are only atoms and the void in the universe, in which atoms move down under their own weight. Falling with the same velocity, the atoms swerve from their rectilinear movement, collide and concatenate, forming various bodies. Epicurus recognised the objective character of the properties of things and regarded the universe as infinite, governed by natural and not by divine laws. He denied the immortality and non-materiality of the soul, and maintained that it was a material body of fine parts distributed through the whole body structure. His theory of the material nature of the soul was closely  linked with his atheism, which negated gods’ interference in the affairs of nature and man.

As regards the theory of knowledge, Epicurus was a sensationalist. He supposed that very subtle images proceed from things and penetrate the human soul through the sense-organs. Conceptions of things are formed on the basis of the sense perceptions of the soul, in which memory preserves only the general features of images. Epicurus regarded sense-perceptions themselves as the criterion of truth, and he considered that the source of errors lay in the accidental character of individual sensations or in the overhasty formation of judgments. Epicurus gave a materialist, though rather naïve, interpretation of the fundamentals of the cognitive process.

The idealists, who distorted the teaching of this great materialist of ancient Greece, made more attacks on Epicureanism than on the other philosophical theories of antiquity.

In the definition of sensationalism quoted by Lenin, Franck rightly regards Epicureanism as a variety of it, but he draws an incorrect distinction between Epicureanism and objective materialist sensationalism. In his conspectus of the Lectures on the History of Philosophy by Hegel who did not understand Epicurus’ theory and distorted it, Lenin showed that Epicureanism was a form of ancient Greek materialism.

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What does materialism have to do with mysticism?

Michelangelo, ‘The Awakening Slave’, marble, c. 1520-23, Galleria dell’Accademia di Firenze, Florence. A profound feeling for the dynamic physical world, informed by Neoplatonism.

Not only is materialism indebted to mysticism – as Marx implicitly acknowledged when he correctly described Hegel’s philosophy as mystical1 – mysticism and its influence pervade Western culture.

The contribution of mysticism in all areas has been profound – to literature, the visual arts, religion, particularly to and through philosophy with its concealed priesthood (which priesthood was identified by the Dionysian priest Nietzsche), to science – it inspired Copernicus to the greatest scientific hypothesis (the Divine Light not the earth is at the centre of the world), and Kepler (in a wonderful yet imperfect world the planetary orbits are elliptical, not circular).

In the West its primarily Neoplatonic form, in reflecting the contradictory, poetic dynamism of the world and having been ‘stood on its feet’ by Marx became the philosophical engine of dialectical materialism itself.2

We in the West, on the back of all that has been achieved, believe a monumental lie, a monumental arrogance, a monumental delusion – that while others worship idols, stare at their navels, are committed to ‘failed’ or ‘backward’ ideologies or are obsessed with filial piety, we have risen above this to become the triumphal bearers of (linguistic, conceptual) ‘Reason’.

We wear this self-awarded badge as a cultural definition. It is the belief we have relied on to most distinguish the West from the rest.

The impact of mysticism argues against this. Linguistic reason, bounded, manipulable and governed by rules and a core tool of all authoritarians and ideologues from Plato onwards is not the only form of reason. At the heart of mysticism is another – powerful and fluid, complex, subtle and evanescent. And in the inspiration of its ‘connectedness’, immensely creative.

Linguistic reason draws on this ‘connectedness’ as its proponents seek to contain and deny it. The artist and theologian Plato is a prime example. I refer you to the lyrical power of the Ion

For a Poet is indeed a thing ethereally light, winged, and sacred…

When we wake in the middle of the night with the solution to a long-standing problem, had we been dotting every ‘i’ and crossing every ‘t’, or might trotting chairs and fluttering wings have borne fruit in creative ‘space’?3

Or when you round a corner and bump into a stranger – no time for considered words and structured sentences – think of the richness, at multiple levels, of what has taken place in your brain – in a moment’s silence. Such a cognitive experience (that of ‘first impressions’) is so intense it merges seamlessly with the physical. This thinking is the ever-present underlay of what is done linguistically.

Intuitive thought draws most directly on our connectedness – to all that comprises us, to what we remember, and to the world. It provides us with perhaps our deepest cognitive experience of the world. That this has been given mystical meaning does not detract from its objective nature and potential.

In considering what comprises ‘reason’, the materialist must begin with how the brain functions in totality, recognising that its functions bear on the whole dialectically, that they are inseparable and plastic, and not focus only on the brain’s capacity for linguistic expression.

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Notes

1. Marx wrote: ‘I therefore openly avowed myself the pupil of that mighty thinker…The mystification which the dialectic suffers in Hegel’s hands by no means prevents him from being the first to present its general forms of motion in a comprehensive and conscious manner. With him it is standing on its head. It must be inverted, in order to discover the rational kernel within the mystical shell.‘ Karl Marx, Capital, vol. 1, Postface to the Second Edition 1873, Penguin, London, 1982, p. 103.

2. See William Franke’s two volume anthology On What Cannot Be Said: Apophatic Discourses in Philosophy, Religion, Literature, and the Arts, University of Notre Dame Press, Notre Dame, Indiana, 2007

3. Hegel himself wrote ‘it is also inadequate to…(say) vaguely that it is only in the waking state that man thinks. For thought in general is so much inherent in the nature of man that he is always thinking, even in sleep. In every form of mind, in feeling, intuition, as in picture-thinking, thought remains the basis.’
G.W.F.Hegel, Hegel’s Philosophy of Mind, Part Three of the Encyclopaedia of the Philosophical Sciences (1830), Trans., William Wallace, Clarendon Press, Oxford, 1971, 69

One gave priority to matter, another to its product: on the (theoretical) absolute

Friedrich Engels in 1860

Friedrich Engels in 1860

‘It is an eternal cycle in which matter moves, a cycle that certainly only completes its orbit in periods of time for which our terrestrial year is no adequate measure, a cycle in which the time of highest development, the time of organic life and still more that of the life of beings conscious of nature and of themselves, is just as narrowly restricted as the space in which life and self-consciousness come into operation; a cycle in which every finite mode of existence of matter, whether it be sun or nebular vapour, single animal or genus of animals, chemical combination or dissociation, is equally transient, and wherein nothing is eternal but eternally changing, eternally moving matter and the laws according to which it moves and changes. But however often, and however relentlessly, this cycle is completed in time and space; however many millions of suns and earths may arise and pass away; however long it may last before, in one solar system and only on one planet, the conditions for organic life develop; however innumerable the organic beings, too, that have to arise and to pass away before animals with a brain capable of thought are developed from their midst, and for a short span of time find conditions suitable for life, only to be exterminated later without mercy – we have the certainty that matter remains eternally the same in all its transformations, that none of its attributes can ever be lost, and therefore, also, that with the same iron necessity that it will exterminate on the earth its highest creation, the thinking mind, it must somewhere else and at another time again produce it.’

 Friedrich Engels, Dialectics of Nature, Progress Publishers, Moscow, 1976, 39

Michel de Montaigne n.d.

Michel de Montaigne n.d.

 ‘…if you should determine to try and grasp what Man’s being is, it would be exactly like trying to hold a fistful of water: the more tightly you squeeze anything the nature of which is always to flow, the more you will lose what you try to retain in your grasp. So, because all things are subject to pass from change to change, Reason is baffled if it looks for a substantial existence in them, since it cannot apprehend a single thing which subsists permanently, because everything is either coming into existence (and so not fully existing yet) or beginning to die before it is born.’ Plato said that bodies never have existence, though they certainly have birth, believing that Homer made Oceanus Father of the Gods and Thetis their Mother, to show that all things are in a state of never-ending inconstancy, change and flux…we must conclude that God alone IS: not according to any measure known to Time, but according to an unchanging and immortal eternity…’

 Michel de Montaigne, ‘An Apology for Raymond Sebond’, The Complete Essays, Trans., Ed., M.A.Screech, Penguin, London, 2003, 680-682

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Marx: Is there objective truth?

Albrecht Dürer, study of hands, chalk drawing on blue paper, n.d.

The question whether objective [gegenständliche] truth can be attributed to human thinking is not a question of theory but is a practical question. In practice man must prove the truth, that is, the reality and power, the this-sidedness [Diesseitigkeit] of his thinking. The dispute over the reality or non-reality of thinking which is isolated from practice is a purely scholastic question.

Second thesis on Feuerbach, 1845

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Lenin: Is there objective truth? Part three

The prince thanking the Water sprite (artist: Richard ‘Dickie’ Doyle), from The Princess Nobody: A Tale of Fairyland (1884) by Andrew Lang

The Machists love to declaim that they are philosophers who completely trust the evidence of our sense-organs, who regard the world as actually being what it seems to us to be, full of sounds, colours, etc., whereas to the materialists, they say, the world is dead, devoid of sound and colour, and in its reality different from what it seems to be, and so forth. Such declamations, for example, are indulged in by J. Petzoldt, both in his Introduction to the Philosophy of Pure Experience and in his World Problem from the Positivist Standpoint (Weltproblem von positivistischen Standpunkte aus), 1906. Petzoldt is parroted by Mr. Victor Chernov, who waxes enthusiastic over the “new” idea. But, in fact, the Machists are subjectivists and agnostics, for they do not sufficiently trust the evidence of our sense-organs and are inconsistent in their sensationalism. They do not recognise objective reality, independent of man, as the source of our sensations. They do not regard sensations as a true copy of this objective reality, thereby coming into direct conflict with natural science and throwing the door open for fideism. On the contrary, for the materialist the world is richer, livelier, more varied than it seems, for with each step in the development of science new aspects are discovered. For the materialist, our sensations are images of the sole and ultimate objective reality, ultimate not in the sense that it has already been cognised to the end, but in the sense that there is not and cannot be any other. This view irrevocably closes the door not only to every species of fideism, but also to that professorial scholasticism which, while not recognising an objective reality as the source of our sensations, “deduces” the concept of the objective by means of such artificial verbal constructions as universal significance, socially-organised, and so on and so forth, and which is unable, and frequently unwilling, to separate objective truth from belief in sprites and hobgoblins.

The Machists contemptuously shrug their shoulders at the “antiquated” views of the “dogmatists”, the materialists, who still cling to the concept matter, which supposedly has been refuted by “recent science” and “recent positivism.” We shall speak separately of the new theories of physics on the structure of matter. But it is absolutely unpardonable to confuse, as the Machists do, any particular theory of the structure of matter with the epistemological category, to confuse the problem of the new properties of new aspects of matter (electrons, for example) with the old problem of the theory of knowledge, with the problem of the sources of our knowledge, the existence of objective truth, etc. Mach “discovered the world-elements”: red, green, hard, soft, loud, long, etc. We ask, is a man given objective reality when he sees something red or feels something hard, etc., or not? This hoary philosophical query is confused by Mach. If you hold that it is not given, you, together with Mach, inevitably sink to subjectivism and agnosticism and deservedly fall into the embrace of the immanentists, i.e., the philosophical Menshikovs. If you hold that it is given, a philosophical concept is needed for this objective reality, and this concept has been worked out long, long ago. This concept is matter. Matter is a philosophical category denoting the objective reality which is given to man by his sensations, and which is copied, photographed and reflected by our sensations, while existing independently of them. Therefore, to say that such a concept can become “antiquated” is childish talk, a senseless repetition of the arguments of fashionable reactionary philosophy. Could the struggle between materialism and idealism, the struggle between the tendencies or lines of Plato and Democritus in philosophy, the struggle between religion and science, the denial of objective truth and its assertion, the struggle between the adherents of supersensible knowledge and its adversaries, have become antiquated during the two thousand years of the development of philosophy?

V.I.Lenin, Materialism and Empirio-Criticism: Critical Comments on a Reactionary Philosophy, 1908, Progress Publishers, Moscow, 1975, pp. 107-115

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Full text at Marxists Internet Archive

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Part three/to be continued…

Lenin: Is there objective truth? Part two

Statue of David Hume by Alexander Stoddart, 1995, bronze, in front of High Court Building, Edinburgh, Scotland

The question arises, does this denial of objective truth belong personally to Bogdanov, who refuses to own himself a Machist, or does it follow from the fundamental teachings of Mach and Avenarius? The latter is the only possible answer to the question. If only sensation exists in the world (Avenarius in 1876), if bodies are complexes of sensations (Mach, in the Analysis of Sensations), then we are obviously confronted with a philosophical subjectivism which inevitably leads to the denial of objective truth. And if sensations are called “elements” which in one connection give rise to the physical and in another to the psychical, this, as we have seen, only confuses but does not reject the fundamental point of departure of empirio-criticism. Avenarius and Mach recognise sensations as the source of our knowledge. Consequently, they adopt the standpoint of empiricism (all knowledge derives from experience) or sensationalism (all knowledge derives from sensations). But this standpoint gives rise to the difference between the fundamental philosophical trends, idealism and materialism and does not eliminate that difference, no matter in what “new” verbal garb (“elements”) the standpoint is clothed. Both the solipsist, that is, the subjective idealist, and the materialist may regard sensations as the source of our knowledge. Both Berkeley and Diderot started from Locke. The first premise of the theory of knowledge undoubtedly is that the sole source of our knowledge is sensation. Having recognised the first premise, Mach confuses the second important premise, i.e., regarding the objective reality that is given to man in his sensations, or that forms the source of man’s sensations. Starting from sensations, one may follow the line of subjectivism, which leads to solipsism (“bodies are complexes or combinations of sensations”), or the line of objectivism, which leads to materialism (sensations are images of objects, of the external world). For the first point of view, i.e., agnosticism, or, pushed a little further, subjective idealism, there can be no objective truth. For the second point of view, i.e., materialism, the recognition of objective truth is essential. This old philosophical question of the two trends, or rather, of the two possible deductions from the premises of empiricism and sensationalism, is not solved by Mach, it is not eliminated or overcome by him, but is muddled by verbal trickery with the word “element”, and the like. Bogdanov’s denial of objective truth is an inevitable consequence of Machism as a whole, and not a deviation from it.

Engels in his Ludwig Feuerbach calls Hume and Kant philosophers “who question the possibility of any cognition, or at least of an exhaustive cognition, of the world”. Engels, therefore, lays stress on what is common both to Hume and Kant, and not on what divides them. Engels states further that “what is decisive in the refutation of this [Humean and Kantian] view has already been said by Hegel” (4th Germ. ed., pp. 15–16).1 In this connection it seems to me not uninteresting to note that Hegel, declaring materialism to be “a consistent system of empiricism,” wrote: “For empiricism the external (das Äusserliche) in general is the truth, and if then a supersensible too be admitted, nevertheless knowledge of it cannot occur (soll doch eine Erkenntnis desselben [d. h. des Uebersinnlichennicht stattfinden können) and one must keep exclusively to what belongs to perception (das der Wahrnehmung Angehörige). However, this principle in its realisation (Durchführung) produced what was subsequently termed materialism. This materialism regards matter, as such, as the truly objective (das wahrhaft Objektive).”(Hegel, Encyklopädie der philosophischen Wissenschaften im Grundrisse [Encyclopaedia of the Philosophical Sciences in Outline], Werke, VI. Band [1843], S. 83. Cf. S. 122).

All knowledge comes from experience, from sensation, from perception. That is true. But the question arises, does objective reality “belong to perception,” i.e., is it the source of perception? If you answer yes, you are a materialist. If you answer no, you are inconsistent and will inevitably arrive at subjectivism, or agnosticism, irrespective of whether you deny the knowability of the thing-in-itself, or the objectivity of time, space and causality (with Kant), or whether you do not even permit the thought of a thing-in-itself (with Hume). The inconsistency of your empiricism, of your philosophy of experience, will in that case lie in the fact that you deny the objective content of experience, the objective truth of knowledge through experience.

Those who hold to the line of Kant or Hume (Mach and Avenarius are among the latter, in so far as they are not pure Berkeleians) call us, the materialists, “metaphysicians” because we recognise objective reality which is given us in experience, because we recognise an objective source of our sensations independent of man. We materialists follow Engels in calling the Kantians and Humeans agnostics, because they deny objective reality as the source of our sensations. Agnostic is a Greek word: a in Greek means “no,” gnosis “knowledge.” The agnostic says: I do not know if there is an objective reality which is reflected, imaged by our sensations; I declare there is no way of knowing this (see the words of Engels above quoted setting forth the position of the agnostic). Hence the denial of objective truth by the agnostic, and the tolerance – the philistine, cowardly tolerance – of the dogmas regarding sprites, hobgoblins, Catholic saints, and the like. Mach and Avenarius, pretentiously advancing a “new” terminology, a supposedly “new” point of view, repeat, in fact, although in a confused and muddled way, the reply of the agnostic: on the one hand, bodies are complexes of sensations (pure subjectivism, pure Berkeleianism); on the other hand, if we re-christen our sensations “elements”, we may think of them as existing independently of our sense-organs!

V.I.Lenin, Materialism and Empirio-Criticism: Critical Comments on a Reactionary Philosophy, 1908, Progress Publishers, Moscow, 1975, pp. 107-115

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Note

1. See F. Engels, Ludwig Feuerbach and the End of Classical German Philosophy (K. Marx and F. Engels, Selected Works, Volume II, Moscow, 1958, p. 371).

Part two/to be continued…