Change when there’s no climate

Two preludes merge

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?


These words foretell the passing of capitalism with the certainty of my own death


M16 and the Eagle Nebula

Only when the manifold terms have been driven to the point of contradiction do they become active and lively towards one another, receiving in contradiction the negativity which is the indwelling pulsation of self-movement and spontaneous activity. …when the difference of reality is taken into account, it develops from difference into opposition, and from this into contradiction, so that in the end the sum total of all realities simply becomes absolute contradiction within itself.

G.W.F.Hegel, Hegel’s Science of Logic, Trans., A.V.Miller, Humanities Press, New York, 1976, p. 442



Engels on dialectics, part four: identity

Abstract identity (a=a; and negatively, a cannot be simultaneously equal and unequal to a) is likewise inapplicable in organic nature. The plant, the animal, every cell is at every moment of its life identical with itself and yet becoming distinct from itself, by absorption and excretion of substances, by respiration, by cell formation and death of cells, by the process of circulation taking place, in short, by a sum of incessant molecular changes which make up life and the sum-total of whose results is evident to our eyes in the phases of life – embryonic life, youth, sexual maturity, process of reproduction, old age, death. The further physiology develops, the more important for it become (sic) these incessant, infinitely small changes, and hence the more important for it also the consideration of difference within identity, and the old abstract standpoint of formal identity, that an organic being is to be treated as something simply identical with itself, as something constant, becomes out of date. Nevertheless, the mode of thought based thereon, together with its categories, persists. But even in inorganic nature identity as such is in reality non-existent. Every body is continually exposed to mechanical, physical, and chemical influences, which are always changing it and modifying its identity. Abstract identity, with its opposition to difference, is in place only in mathematics – an abstract science which is concerned with creations of thought, even though they are reflections of reality – and even there it is continually being sublated. Hegel, Enzyklopädie, I, p. 235. The fact that identity contains difference within itself is expressed in every sentence, where the predicate is necessarily different from the subject; the lily is a plant, the rose is red. where, either in the subject or in the predicate there is something that is not covered by the predicate or the subject. Hegel, p. 231. That from the outset identity with itself requires difference from everything else as its complement, is self-evident.

Continual change, i.e., sublation of abstract identity with itself, is also found in so-called inorganic nature. Geology is its history. On the surface, mechanical changes (denudation, frost), chemical changes (weathering); internally, mechanical changes (pressure), heat (volcanic), chemical (water, acids, binding substances); on a large scale – upheavals, earthquakes, etc. The slate of today is fundamentally different from the ooze from which it is formed, the chalk from the loose microscopic shells that compose it, even more so limestone, which indeed according to some is of purely organic origin, and sandstone from the loose sea sand, which again is derived from disintegrated granite, etc., not to speak of coal.

The law of identity in the old metaphysical sense is the fundamental law of the old outlook: a = a. Each thing is equal to itself. Everything was permanent, the solar system, stars, organisms. This law has been refuted by natural science bit by bit in each separate case, but theoretically it still prevails and is still put forward by the supporters of the old in opposition to the new: a thing cannot simultaneously be itself and something else. And yet the fact that true, concrete identity includes difference, change, has recently been shown in detail by natural science (see above).

Abstract identity, like all metaphysical categories, suffices for everyday use, where small dimensions or brief periods of time are in question; the limits within which it is usable differ in almost every case and are determined by the nature of the object; for a planetary system, where in ordinary astronomical calculation the ellipse can be taken as the basic form for practical purposes without error, they are much wider than for an insect that completes its metamorphosis in a few weeks. (Give other examples, e.g., alteration of species, which is reckoned in periods of thousands of years.) For natural science in its comprehensive role, however, even in each single branch, abstract identity is totally inadequate, and although on the whole it has now been abolished in practice, theoretically it still dominates people’s minds, and most natural scientists imagine that identity and difference are irreconcilable opposites, instead of one-sided poles which represent the truth only in their reciprocal action, in the inclusion of difference within identity.

Friedrich Engels, Dialectics of Nature, Progress Publishers, Moscow, 1976, 214-216


Part four/to be continued…

Lenin on matter: part five

The ‘indivisible’ atom. ‘With each epoch-making discovery even in the sphere of natural science, (materialism) has to change its form’ (Engels)

The destructibility of the atom, its inexhaustibility, the mutability of all forms of matter and of its motion, have always been the stronghold of dialectical materialism. All boundaries in nature are conditional, relative, movable, and express the gradual approximation of our mind towards knowledge of matter. But this does not in any way prove that nature, matter itself, is a symbol, a conventional sign, i.e., the product of our mind. The electron is to the atom as a full stop in this book is to the size of a building 200 feet long, 100 feet broad, and 50 feet high (Lodge); it moves with a velocity as high as 270,000 kilometres per second; its mass is a function of its velocity; it makes 500 trillion revolutions in a second – all this is much more complicated than the old mechanics; but it is, nevertheless, movement of matter in space and time. Human reason has discovered many amazing things in nature and will discover still more, and will thereby increase its power over nature. But this does not mean that nature is the creation of our mind or of abstract mind, i.e., of Ward’s God, Bogdanov’s “substitution”, etc.

V.I.Lenin, Materialism and Empirio-Criticism: Critical Comments on a Reactionary Philosophy, 1908, Progress Publishers, Moscow, 1975, p. 262

Part Five/To be continued…

Hegel on contradiction

NGC 7714: Starburst after Galaxy Collision. ‘Observations indicate that the golden ring pictured is composed of millions of older Sun-like stars that are likely co-moving with the interior bluer stars. In contrast, the bright centre of NGC 7714 appears to be undergoing a burst of new star formation.’

…it is one of the fundamental prejudices of logic as hitherto understood and of ordinary thinking, that contradiction is not so characteristically essential and immanent a determination as identity; but in fact, if it were a question of grading the two determinations and they had to be kept separate, then contradiction would have to be taken as the profounder determination and more characteristic of essence. For as against contradiction, identity is merely the determination of the simple immediate, of dead being; but contradiction is the root of all movement and vitality; it is only in so far as something has a contradiction within it that it moves, has an urge and activity.

G.W.F.Hegel, Hegel’s Science of Logic, Trans., A.V.Miller, Humanities Press, New York, 1976, 439


Part one/to be continued…


Lenin on matter: part three

…dialectical materialism insists on the approximate, relative character of every scientific theory of the structure of matter and its properties; it insists on the absence of absolute boundaries in nature, on the transformation of moving matter from one state into another, that from our point of view is apparently irreconcilable with it, and so forth. However bizarre from the standpoint of “common sense” the transformation of imponderable ether into ponderable matter and vice versa may appear, however “strange” may seem the absence of any other kind of mass in the electron save electromagnetic mass, however extraordinary may be the fact that the mechanical laws of motion are confined only to a single sphere of natural phenomena and are subordinated to the more profound laws of electromagnetic phenomena, and so forth – all this is but another corroboration of dialectical materialism. …The electron is as inexhaustible as the atom, nature is infinite but it infinitely exists. And it is this sole categorical, this sole unconditional recognition of nature’s existence outside the mind and perception of man that distinguishes dialectical materialism from relativist agnosticism and idealism.

V.I.Lenin, Materialism and Empirio-Criticism: Critical Comments on a Reactionary Philosophy, 1908, Progress Publishers, Moscow, 1975, pp. 242-43

Part three/to be continued…


Some thoughts on mysticism

M100: A Grand Design Spiral Galaxy

M100: A Grand Design Spiral Galaxy

Hello Moshe,

I’m sorry I haven’t replied to you earlier. I wanted to sit with your question. And I could sit with it a great deal longer.

Mysticism for me is the deepest feeling for and orientation to the whole, yet sensitivity to the parts that comprise it (in each part is the whole), to the relationship between whole and parts, to their infinite complexity and unceasing motion – and that awareness is essentially ineffable, yet intuitively understood.

If you remove ‘feeling’, ‘the ineffable’ and ‘intuition’ from this statement you have the description of a relationship that bears comparison with the first words of Lenin’s ‘On the Question of Dialectics’ – ‘The splitting of a single whole and the cognition of its contradictory parts…is the essence (one of the ‘essentials,’ one of the principal, if not the principal, characteristics or features) or dialectics. That is precisely how Hegel, too, puts the matter (Aristotle in his Metaphysics continually grapples with it and combats Heraclitus and Heraclitean ideas).’

My comparison is appropriate, because mystical philosophy, as Marx acknowledged (particularly its Germanic current culminating in the philosophy of the ‘German Proclus’, Hegel), is the philosophical core, stood by Marx on its feet, of dialectical materialism.

Lenin went on: ‘the correctness of this aspect of the content of dialectics must be tested by the history of science.’ This can be simply demonstrated – if you hold a rock in your hand, you hold a unity. While it looks utterly still – in its composition, in its parts, it is in unceasing motion. The contradictory motion of those infinitely divisible parts is the very thing which results in the apparently stable unity you hold in your hand (I am reminded of Plotinus’ profound and profoundly poetic position regarding his One – that it is the greatest activity in the greatest stillness).

And the interaction of this rock, this material composition, with the greater, infinite material whole will one day result in the passing of the form and contents of that stone into other material structures.

Thus everything passes, and only matter (objective reality) driven by the (theoretical) absolute of change remains.

While capitalist ideologues treat mysticism like pornography as they secretly study and draw from it, claiming, as true patriarchs, that their appropriations are the result of the most rigorous conceptual ‘reason’, materialists should be proud of their philosophical heritage and continue to mine it for more philosophical gems.

Intuition’ is one such. I believe it is a form of reasoning far more holistic and connected to our ‘emotions’/our ‘feelings’, our ‘sense of self’ than is the reason of language and concept. The latter, while its benefits and the achievements made with it are obvious, comparative to intuition (which is always functioning in the background), is plodding.

An example: suppose you were to walk around a corner while another did the same thing walking towards you. You bump into each other. Your eyes meet. Without doubt you would both have an instantaneous wealth of thoughts and feelings so rich and complex that thinking linguistically in and of that moment would not only be an impediment, it would be an impossibility.

Gian Lorenzo Bernini (1598-1680), ‘Ecstasy of Saint Theresa’, marble, 1647-1652, Santa Maria della Vittoria, Rome

Gian Lorenzo Bernini (1598-1680), ‘Ecstasy of Saint Theresa’, marble, 1647-1652, Santa Maria della Vittoria, Rome

Yet the thoughts and feelings you both have in those few seconds will be formative, evidence of a type of reason which I think is central to our sense of self.

When the monotheist prays to God – ‘God, give me guidance’, they are calling on that other form of reason which requires emotional ‘stillness’ to be heard and listened to. They speak of ‘stillness’ and ‘listening’ at such times.

It is a flux of reason that draws on their life’s experience, on their spiritual connection to the world, on all that comprises them.

‘Spirituality’ – a concept I rejected for many years – for me is the feeling for and knowledge of profound material connectedness.

Intuitive reason is like ‘another’ to that of our usual, linguistically conditioned self.

There is certainly nothing of the patriarch to it, yet if you fail to listen to that ‘voice’, you do so at your peril. You will be like the man in the toothpaste aisle at the supermarket – reading all the labels, unable to choose, looking for an impetus and answer only in words, his linguistic ‘self’ disconnected from that other, deeper, more holistic, intuitive ‘self’.

In this unity of self (both linguistic and intuitive) and the world is to be found the unity of both mystic and materialist – it is one, unwilled yet profoundly dialectical, profoundly ‘poetic’ world.

When I am presented with any problem, I first try to intuit a way forward or a solution, then I apply my ability to reason linguistically. And although the results are usually different (my intuition seems consistent with necessity – which supports my understanding of intuition), I play those two results against each other to arrive at my answer.

These are a few of my thoughts on the subject of mysticism.

What are some of your thoughts on the subject?

Best regards,



Images: 1st/2nd

The Sydney Morning Herald – where journalism outdoes science


First Horizon-Scale Image of a Black Hole

Washington; AP, with Liam Mannix, ‘Humanity stares into black hole abyss’, The Sydney Morning Herald  12.04.19

‘…The black hole is about 6 billion times the mass of our sun and is in a galaxy called M87. Its “event horizon” – the precipice, or point of no return where light and matter get sucked inexorably into the hole – is as big as our entire solar system.

Myth says a black hole would rip a person apart, but scientists said that because of the particular forces exerted by an object as big as the one in M87, someone could fall into it and not be torn to pieces. But the person would never be heard from or seen again.’