Hegel on contradiction: part four

 

…internal self-movement proper, instinctive urge in general, (the appetite or nisus of the monad, the entelechy of absolutely simple essence), is nothing else but the fact that something is, in one and the same respect, self-contained and deficient, the negative of itself. Abstract self-identity is not as yet a livingness, but the positive, being in its own self a negativity, goes outside itself and undergoes alteration. Something is therefore alive only in so far as it contains contradiction within it, and moreover is this power to hold and endure the contradiction within it. But if an existent in its positive determination is at the same time incapable of reaching beyond its negative determination and holding the one firmly in the other, is incapable of containing contradiction within it, then it is not the living unity itself, not ground, but in the contradiction falls to the ground. Speculative thinking consists solely in the fact that thought holds fast contradiction, and in it, its own self, but does not allow itself to be dominated by it as in ordinary thinking, where its determinations are resolved by contradiction only into other determinations or into nothing.


G.W.F.Hegel, Hegel’s Science of Logic, Trans., A.V.Miller, Humanities Press, New York, 1976, pp. 440-441

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Part four/to be continued…

Hegel on contradiction: part two

 

…the negative as determined in the sphere of essence (is) the principle of all self-movement…External, sensuous motion itself is contradiction’s immediate existence. Something moves, not because at one moment it is here and at another there, but because at one and the same moment it is here and not here, because in this ‘here’, it at once is and is not. The ancient dialecticians must be granted the contradictions that they pointed out in motion; but it does not follow that therefore there is no motion, but on the contrary, that motion is existent contradiction itself.

G.W.F.Hegel, Hegel’s Science of Logic, Trans., A.V.Miller, Humanities Press, New York, 1976, 440

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Part two/to be continued…

On philosophy as a sanctuary for an isolated order of priests

Cloister garden, Domkerk, Utrecht

Cloister garden, Domkerk, Utrecht

‘This is the life of gods and of the godlike and blessed among men, liberation from the alien that besets us here, a life taking no pleasure in the things of earth, the passing of solitary to solitary.’

Plotinus, The Enneads, (Abridged), Trans., Stephen MacKenna, Penguin, London, 1991, VI, 9.11, p. 549

‘Instead of allowing reason and religion to contradict themselves, we must resolve the discord in the manner appropriate to us – namely, reconciliation in the form of philosophy. How the present day is to solve its problems must be left up to it. In philosophy itself the resolution is only partial. These lectures have attempted to offer guidance to this end.

Religion must take refuge in philosophy. For the theologians of the present day, the world is a passing away into subjective reflection because it has as its form merely the externality of contingent occurrence. But philosophy, as we have said, is also partial: it forms an isolated order of priests – a sanctuary – who are untroubled about how it goes with the world, who need not mix with it, and whose work is to preserve this possession of truth. How things turn out in the world is not our affair.’

G.W.F.Hegel, Lectures on the Philosophy of Religion, Vol. III, Ed., Peter C.Hodgson, Trans., R.F.Brown, P.C.Hodgson, J.M.Stewart, Clarendon Press, Oxford, 2007, pp. 161-162

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The development of a philosophical current – from mysticism to materialism, from God to science

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Nicholas of Cusa (1401-1464). From a painting by Meister des Marienlebens (Master of the Life of the Virgin), located in the hospital at Kues (Germany)

‘The German Idealists showed some interest in Nicholas of Cusa but the real revival of his thought was stimulated by…Ernst Cassirer (1874-1945) who called him “the first modern thinker”…and by…Karl Jaspers.’

Dermot Moran, ‘Nicholas of Cusa and modern philosophy’, The Cambridge Companion in Renaissance Philosophy, Ed., James Hankins, Cambridge University Press, Cambridge, 2007, 173

***

‘Who, then, can understand created being by conjoining, in created being, the absolute necessity from which it derives and the contingency without which it does not exist?’

Nicholas of Cusa, De docta ignorantia (‘On Learned Ignorance’, 1440), II, 2, 100

‘since God is Infinite Actuality, He is the cause only of actuality. But the possibility of being exists contingently. Therefore, if the possibility were absolute, on what would it be contingent? Now, the possibility results from the fact that being [which derives] from the First cannot be completely, unqualifiedly, and absolutely actuality. Therefore, the actuality is contracted through the possibility, so that it does not at all exist except in the possibility. And the possibility does not at all exist unless it is contracted through the actuality.’

Ibid.; II, 8, 137

‘since the contraction of possibility is from God and the contraction of actuality is the result of contingency, the world—which, necessarily, is contracted—is contingently finite.’

Ibid.; II, 8, 139

‘without possibility and actuality and the union of the two there is not, and cannot be, anything. For if [anything] lacked any of these, it would not exist. For how would it exist if it were not possible to exist? And how would it exist if it did not actually exist (since existence is actuality)? And if it were possible to exist but it did not exist, in what sense would it exist? (Therefore, it is necessary that there be the union of possibility and actuality.) The possibility-to-exist, actually existing, and the union of the two are not other than one another. Indeed, they are of the same essence, since they constitute only one and the same thing’

Nicholas of Cusa, De possest (‘On Actualised-Possibility’, 1460), 47

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G.W.F.Hegel (1770-1831), Anonymous

‘Hegel came forward with the hitherto quite unheard-of propositions that the accidental has a cause because it is accidental, and just as much also has no cause because it is accidental; that the accidental is necessary, that necessity determines itself as chance, and, on the other hand, this chance is rather absolute necessity. (Logik, II, Book III, 2: Reality.) Natural science has simply ignored these propositions as paradoxical trifling, as self-contradictory nonsense, and, as regards theory, has persisted on the one hand in the barrenness of thought of Wolffian metaphysics, according to which a thing is either accidental or necessary, but not both at once; or, on the other hand, in the hardly less thoughtless mechanical determinism which in words denies chance in general only to recognise it in practice in each particular case.

While natural science continued to think in this way, what did it do in the person of Darwin?

Friedrich Engels 1860

Friedrich Engels in 1860

Darwin in his epoch-making work, set out from the widest existing basis of chance. Precisely the infinite, accidental differences between individuals within a single species, differences which become accentuated until they break through the character of the species, and whose immediate causes even can be demonstrated only in extremely few cases, compelled him to question the previous basis of all regularity in biology, viz., the concept of species in its previous metaphysical rigidity and unchangeability. Without the concept of species, however, all science was nothing. All its branches needed the concept of species as basis: human anatomy and comparative anatomy – embryology, zoology, palaeontology, botany, etc., what were they without the concept of species? All their results were not only put in question but directly set aside. Chance overthrows necessity, as conceived hitherto. The previous idea of necessity breaks down. To retain it means dictatorially to impose on nature as a law a human arbitrary determination that is in contradiction to itself and to reality, it means to deny thereby all inner necessity in living nature, it means generally to proclaim the chaotic kingdom of chance to be the sole law of living nature.’

Friedrich Engels, Dialectics of Nature, Progress Publishers, Moscow, 1976, 217-221

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Engels on the Kantian ‘thing-in-itself’

A toy Spaniel, a dwarf Spitz and a Maltese next to a basket (1855), Johann Friedrich Wilhelm Wegener

The form of development of natural science, in so far as it thinks, is the hypothesis. A new fact is observed which makes impossible the previous method of explaining the facts belonging to the same group. From this moment onwards new methods of explanation are required – at first based on only a limited number of facts and observations. Further observational material weeds out these hypotheses, doing away with some and correcting others, until finally the law is established in a pure form. If one should wait until the material for a law was in a pure form, it would mean suspending the process of thought in investigation until then and, if only for this reason, the law would never come into being.

The number and succession of hypotheses supplanting one another – given the lack of logical and dialectical education among natural scientists – easily gives rise to the idea that we cannot know the essence of things (Haller and Goethe). This is not peculiar to natural science since all human knowledge develops in a much twisted curve; and in the historical sciences also, including philosophy, theories displace one another, from which, however, nobody concludes that formal logic, for instance, is nonsense.

The last form of this outlook is the ‘thing-in-itself’. In the first place, this assertion that we cannot know the thing-in-itself (Hegel, Encyclopaedia, paragraph 44) passes out of the realm of science into that of fantasy. Secondly, it does not add a word to our scientific knowledge, for if we cannot occupy ourselves with things, they do not exist for us. And, thirdly, it is a mere phrase and is never applied. Taken in the abstract it sounds quite sensible. But suppose one applies it. What would one think of a zoologist who said: ‘A dog seems to have four legs, but we do not know whether in reality it has four million legs or none at all’? Or of a mathematician who first of all defines a triangle as having three sides, and then declares that he does not know whether it might not have 25? That 2×2 seems to be 4? But scientists take care not to apply the phrase about the thing-in-itself in natural science, they permit themselves this only in passing into philosophy. This is the best proof how little seriously they take it and what little value it has itself. If they did take it seriously, what would be the good of investigating anything?

Taken historically the thing would have a certain meaning: we can only know under the conditions of our epoch and as far as these allow.

Friedrich Engels, Dialectics of Nature, Progress Publishers, Moscow, 1976, 240-241

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Aristotle, Hegel and Lenin on truth

François Lemoyne (1688-1737), Time Saving Truth from Falsehood and Envy, 1737 (completed on the day before the artist’s suicide), Wallace Collection, London

François Lemoyne (1688-1737), Time Saving Truth from Falsehood and Envy, 1737 (completed on the day before the artist’s suicide), Wallace Collection, London

Now it is also the case that there can be nothing intermediate to an assertion and a denial. We must either assert or deny any single predicate of any single subject. The quickest way to show this is by defining truth and falsity. Well, falsity is the assertion that that which is is not or that that which is not is and truth is the assertion that that which is is and that that which is not is not. Thus anyone who asserts anything to be or not to be is either telling the truth or telling a falsehood. On the other hand, neither that which is is said either not to be or to be nor is that which is not.

And if there were an intermediate of contradictory statements, then it would either be like grey between black and white or like the non-man-non-horse between man and horse.

Aristotle, The Metaphysics, Trans and Introduction by Hugh Lawson-Tancred, Penguin, London, 2004, 107 (Gamma 7 1011b)

*  *  *

It is admitted that the law of identity expresses only a one-sided determinateness, that it contains only formal truth, a truth which is abstract, incomplete. In this correct judgement, however, it is immediately implied that truth is complete only in the unity of identity with difference, and hence consists only in this unity.

G.W.F. Hegel, Hegel’s Science of Logic, Trans., A.V. Miller, Humanities Press, New York, 1976, 414

the truth is concrete; that is, while it gives a bond and principle of unity, it also possesses an internal source of development

G.W.F. Hegel, Hegel’s Logic, Trans., William Wallace, Oxford University Press, Oxford, 1975, 19-20

For what subject matter can cognition have that is more sublime than truth itself!

G.W.F. Hegel, Hegel’s Science of Logic, Trans., A.V. Miller, Humanities Press, New York, 1976, 575

*  *  *

Contemporary fideism does not at all reject science; all it rejects is the “exaggerated claims” of science, to wit, its claim to objective truth. If objective truth exists (as the materialists think), if natural science, reflecting the outer world in human “experience”, is alone capable of giving us objective truth, then all fideism is absolutely refuted. But if there is no objective truth, if truth (including scientific truth) is only an organising form of human experience, then this in itself is an admission of the fundamental premise of clericalism, the door is thrown open for it, and a place is cleared for the “organising forms” of religious experience.

V.I. Lenin, Materialism and Empirio-Criticism: Critical Comments on a Reactionary Philosophy, 1908, Progress Publishers, Moscow, 1975, 110

Dialectics—as Hegel in his time explained—contains an element of relativism, of negation, of scepticism, but is not reducible to relativism. The materialist dialectics of Marx and Engels certainly does contain relativism, but is not reducible to relativism, that is, it recognises the relativity of all our knowledge, not in the sense of denying objective truth, but in the sense that the limits of approximation of our knowledge to this truth are historically conditional.

V.I. Lenin, Materialism and Empirio-Criticism: Critical Comments on a Reactionary Philosophy, 1908, Progress Publishers, Moscow, 1975, 121

The standpoint of life, of practice, should be first and fundamental in the theory of knowledge. And it inevitably leads to materialism, sweeping aside the endless fabrications of professorial scholasticism. Of course, we must not forget that the criterion of practice can never, in the nature of things, either confirm or refute any human idea completely. This criterion too is sufficiently “indefinite” not to allow human knowledge to become “absolute”, but at the same time it is sufficiently definite to wage a ruthless fight on all varieties of idealism and agnosticism. If what our practice confirms is the sole, ultimate and objective truth, then from this must follow the recognition that the only path to this truth is the path of science, which holds the materialist point of view.

V.I. Lenin, Materialism and Empirio-Criticism: Critical Comments on a Reactionary Philosophy, 1908, Progress Publishers, Moscow, 1975, 126-27

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Why China will lead the world and why the West will become socialist

Konstantin Yuon

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

The West:

‘…it is not difficult to see that ours is a birth-time and a period of transition to a new era. Spirit has broken with the world it has hitherto inhabited and imagined, and is of a mind to submerge it in the past, and in the labour of its own transformation. Spirit is indeed never at rest but always engaged in moving forward. But just as the first breath drawn by a child after its long, quiet nourishment breaks the gradualness of merely quantitative growth – there is a qualitative leap, and the child is born – so likewise the Spirit in its formation matures slowly and quietly into its new shape, dissolving bit by bit the structure of its previous world, whose tottering state is only hinted at by isolated symptoms. The frivolity and boredom which unsettle the established order, the vague foreboding of something unknown, these are the heralds of approaching change. The gradual crumbling that left unaltered the face of the whole is cut short by a sunburst which, in one flash, illuminates the features of the new world.’

G.W.F.Hegel, Hegel’s Phenomenology of Spirit, Trans., A.V.Miller, Oxford University Press, Oxford, 1977, 6-7

1280px-A_maglev_train_coming_out,_Pudong_International_Airport,_Shanghai

Shanghai maglev train

China:

‘What, particularly, makes old capitalism so far prevail over young socialism? It is not because of the riches it possesses, nor the gold it keeps in cellars, nor the volume of accumulated and stolen wealth. Past accumulations of wealth may have their importance, but they are not the determining factors. A living society cannot exist on old accumulations; it feeds on the products of living labour. Despite all her riches, ancient Rome could not withstand the onslaught of the ‘barbarians’, when they developed a higher productive capacity than that of her decaying regime of slavery. The bourgeois society of France, roused by the Great Revolution, simply looted the wealth accumulated from the Middle Ages by the aristocratic town communities of France. Were output in America to fall below the European standard, the nine milliards of gold kept in the cellars of her banks, would not help her. The economic superiority of bourgeois states lies in the fact that so far capitalism produces cheaper goods than socialism and of a better quality. In other words, the output, so far, is still much higher in countries living by the inertia of old capitalist civilisation than in a country which has only just begun to adopt socialist methods under inherited uncivilised conditions.

We know the fundamental law of history – in the end that regime will conquer which ensures human society a higher economic standard. …

A State which possesses nationalised industries, a monopoly of foreign trade, the monopoly of attracting foreign capital to one or other branch of its economy, has at its disposal a vast arsenal of resources by means of which it can speed up the rate of economic development.’

Leon Trotsky, Towards Socialism or Capitalism, 1925, New Park Publications, London, 1976, 29, 47

The result:

‘The war in China has given the death-blow to the old China. Isolation has become impossible; the introduction of railways, steam-engines, electricity, and modern large-scale industry has become a necessity, if only for reasons of military defence. But with it the old economic system of small peasant agriculture, where the family also made its industrial products itself, falls to pieces too, and with it the whole old social system which made relatively dense population possible. Millions will be turned out and forced to emigrate; and these millions will find their way even to Europe, and en masse. But as soon as Chinese competition sets in on a mass scale, it will rapidly bring things to a head in your country and over here, and thus the conquest of China by capitalism will at the same time furnish the impulse for the overthrow of capitalism in Europe and America…’

Engels to Friedrich Adolf Sorge in Hoboken; London, November 10, 1894, Marx Engels, Selected Correspondence, Progress Publishers, Moscow, 1982, 450-451

Engels was wrong when he wrote that China would become capitalist, but he was correct in recognising that the more developed China became (particularly given Trotsky’s words above), the greater the pressure on the West in competing with it, such that the West would have to become socialist.

The Chinese have learnt from their own history and from the failures of the Soviet Union, particularly the importance of individual initiative and financial reward for that initiative in a developing economy. The result of the Chinese Communist Party’s employment of this lesson has enabled it to rapidly lift millions into that stratum of wealth being hollowed out in the West. These millions are consumers of an increasing range of goods of high quality being made in their own country. The Party has shown a willingness to take the reforms of Deng Xiaoping further. Their current crackdown on corruption is also very significant. The dynamic between Party and people will continue to evolve.

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Top image: Art of the October Revolution, Compiler, Mikhail Guerman, Trans., W.Freeman, D.Saunders, C.Binns, Aurora Art Publishers, Leningrad, 1986

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Engels on dialectics

(The general nature of dialectics to be developed as the science of inter-connections, in contrast to metaphysics.)

It is, therefore, from the history of nature and human society that the laws of dialectics are abstracted. For they are nothing but the most general laws of these two aspects of historical development, as well as of thought itself. And indeed they can be reduced in the main to three:

The law of the transformation of quantity into quality and vice versa;

The law of the interpenetration of opposites;

The law of the negation of the negation.

All three are developed by Hegel in his idealist fashion as mere laws of thought: the first, in the first part of his Logic, in the Doctrine of Being; the second fills the whole of the second and by far the most important part of his Logic, The Doctrine of Essence; finally the third figures as the fundamental law for the construction of the whole system. The mistake lies in the fact that these laws are foisted on nature and history as laws of thought, and not deduced from them. This is the source of the whole forced and often outrageous treatment; the universe, willy-nilly, has to conform to a system of thought which itself is only the product of a definite stage of evolution of human  thought. If we turn the thing round, then everything becomes simple, and the dialectical laws that look so extremely mysterious in idealist philosophy at once become simple and clear as noonday.

Moreover, anyone who is even only slightly acquainted with Hegel will be aware that in hundreds of passages Hegel is capable of giving the most striking individual illustrations of the dialectical laws from nature and history.

We are not concerned here with writing a handbook of dialectics, but only with showing that the dialectical laws are real laws of development of nature, and therefore are valid also for theoretical natural science. …

1. The law of the transformation of quantity into quality and vice versa. For our purpose, we can express this by saying that in nature, in a manner exactly fixed for each individual case, qualitative changes can only occur by the quantitative addition or quantitative subtraction of matter or motion (so-called energy).

All qualitative differences in nature rest on differences of chemical composition or on different quantities or forms of motion (energy) or, as is almost always the case, on both. Hence it is impossible to alter the quality of a body without addition or subtraction of matter or motion, i.e., without quantitative alteration of the body concerned. In this form, therefore, Hegel’s mysterious principle appears not only quite rational but even rather obvious.

Friedrich Engels, Dialectics of Nature, Progress Publishers, Moscow, 1976, 62-63

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Part one/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,

Phil

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From NGC 7052 to capitalism – all things are doomed

The doomed dust disk of NGC 7052: thousands of light years across, containing more mass than a million Suns, probably the remnant of a titanic galactic collision, rotating faster than 100 kilometres per second at a distance of 150 light-years from its centre - a theorised massive black hole that may swallow the entire disk in the next few million years.

The doomed dust disk of NGC 7052: thousands of light years across, containing more mass than a million Suns, probably the remnant of a titanic galactic collision, rotating faster than 100 kilometres per second at a distance of 150 light-years from its centre – a theorised massive black hole that may swallow the entire disk in the next few million years.

Everything that surrounds us may be viewed as an instance of Dialectic. We are aware that everything finite, instead of being stable and ultimate, is rather changeable and transient; and this is exactly what we mean by that Dialectic of the finite, by which the finite, as implicitly other than what it is, is forced beyond its own immediate or natural being to turn suddenly into its opposite. We have before this (§80) identified Understanding with what is implied in the popular idea of the goodness of God; we may now remark of Dialectic, in the same objective signification, that its principle answers to the idea of his power. All things, we say – that is, the finite world as such – are doomed; and in saying so, we have a vision of Dialectic as the universal and irresistible power before which nothing can stay, however secure and stable it may deem itself.

G.W.F.Hegel, Hegel’s Logic, Trans., William Wallace, Oxford University Press, Oxford, 1975, Remark to §81, 118

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