There is nothing in the world but matter in motion




From a walk on one’s mystical head to walking on one’s material feet

A little drop of galaxy

‘The philosophical way of putting the facts is no mere whim, once in a way to walk on one’s head for a change, after having walked for a long while on one’s legs…it is because the method of physics does not satisfy the Notion, that we have to go further.’

G.W.F.Hegel, Hegel’s Philosophy of Nature, Part Two of the Encyclopaedia of the Philosophical Sciences (1830), Trans., A.V.Miller, Clarendon Press, Oxford, 2004, 10

‘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, 103


What is ‘reason’?

What the Man of Reason (linguistic, conceptual, propositional and academic) refuses to acknowledge

…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


A dance written not only in the stars – congratulations NASA!


Astronomy Picture of the Day




星系NGC 5394和NGC 5395的双人慢舞

影像来源及版权:GeminiNSFOIR LabAURA文字:Ryan TannerNASA/USRA

说明:如果你喜欢慢舞,那么你可能会喜欢上这幅图。图中的这支舞,一个转身就需要几亿年。两个星系NGC 5394和NGC 5395在引力的相互作用下围着对方缓慢绕转,一些新的恒星得以形成,像是点缀在其间的火花一般。这张由位于美国夏威夷莫纳克亚山上的双子座北8米望远镜拍摄的图片,是四个波段的照片叠加处理而成。来自氢气的辐射用红色表示,那里是恒星诞生的温床。这些新恒星的诞生将推动着星系的演化。同样可见的还有暗尘带,这里将最终演化成恒星诞生地。如果观察仔细,你将在背景中发现更多的星系,它们中的一些正在上演属于自己的宇宙舞蹈


明日一图预告:open space

‘Let us, then, make a mental picture of our universe: each member shall remain what it is, distinctly apart; yet all is to form, as far as possible, a complete unity so that whatever comes into view, say the outer orb of the heavens, shall bring immediately with it the vision, on the one plane, of the sun and of all the stars with earth and sea and all living things as if exhibited upon a transparent globe.’  Plotinus, The Enneads, V.8.9




From mysticism to materialism – ‘the tremendous power of the negative’, before which everything but change is doomed

NGTS-10b: Discovery of a Doomed Planet

By arguing that Hegel was not only a mystic, but that he was specifically the consummate Neoplatonist, I address in my thesis the part his philosophy played in a continuum that was and is by its nature always open to development – running from the idealism of Plotinus (consciousness is primary) to its ‘inversion’ in the materialism of Marx (matter is primary). My thesis also argues that Hegel’s system, encapsulated in his Encyclopaedia, is based on Proclus’ triad of triads and that Hegel was fully aware of Cusanus whose De docta ignorantia was also structured on that triad, never mentioning him both because of the degree to which he was indebted to him and because of the implications of that acknowledgement. I provide evidence from Hegel’s own sources.

Konstantin Yuon

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

I address Magee’s claim that Hegel was an Hermeticist and argue that Magee misrepresented both the Hermetica and Hermeticism in order to argue that claim. I also argue that the response of the ideologues of the bourgeoisie to the revolutionary core that Marx and Engels brought out in Neoplatonism encapsulates why Hegel’s thorough-going Neoplatonism is not acknowledged by them. With ‘the tremendous power of the negative’ – the source of all development, before which everything is also ‘doomed’ – as that core, this current is the greatest current in Western philosophy, and now, as dialectical materialism, is the epistemology of the future.


The Crab Nebula and its pulsar

Screen Shot 2017-11-22 at 2.50.04 pm

‘Hegel the consummate Neoplatonist’ A

‘Hegel the consummate Neoplatonist’ B

Top image

Bottom image


Marx, Foucault and panopticism


As Marx began his analysis of capitalism with that of what lay at its heart, of what suffuses it – the commodity, Foucault began his analysis of western society by describing that society in panoptic extremis – during a plague: ‘It is a segmented, immobile, frozen space. Each individual is fixed in his place…Inspection functions ceaselessly. The gaze is alert everywhere’.1 As the leper was cast out from society into a leprous community, nineteenth century society with its asylums, penitentiaries, schools and hospitals was a composite of outcasts – one built on binary divisions (mad/sane, dangerous/harmless, normal/abnormal) – and against these separated outcasts are ranged the mechanisms of power.

Foucault’s analysis moves from an abstract ideal of power – the Panopticon (designed by Bentham – proponent of the greatest happiness and felicific calculus and author of ‘If pains must come, let them extend to few’) – to its development in panoptic capitalist society. Foucault concludes ‘Is it surprising that the cellular prison…should have become the modern instrument of penalty?’2

Where Bentham’s Panopticon is comprised of a ring of seen packaged around a hub of seeing, Foucault’s panoptic society is a study in the most subtle and unrelenting pain of observation and containment, of a society in which the few masters who view are unknown, diffused amongst their subjects, and whose subjects themselves are their own impossibility of release.

The Panopticon as society is a naturalist – observing, assessing and classifying. It is a laboratory for punishment and experimentation. It supervises – its mechanisms, its personnel, its director. It functions – optimising efficiency, at the basis of society, developing the productive forces. It is institutionally enclosing while societally enforcing – from exceptional discipline to a discipline without bars, locks or chains. The permanently seen, like the chained elephant, are their own benign subjugators. We, as individuals, have become the panoptic machine state – Leviathan gazing down.

Discipline – ‘a type of power, a modality for its exercise, comprising a whole set of instruments, techniques, procedures, levels of application, targets…a technology’3 – developed in knowledge and power, has grown from quarantined and institutional to distributed and panoptic. Disciplines are now co-extensive with the state. They maximise their intensity and profitability at the lowest possible cost. They increase docility and utility. They are the ever-so-discrete techniques of capitalism.

Foucault’s entire argument is abstract and nebulous. In his discussion of panoptic capitalism he referred to class domination and the bourgeoisie once each and not once to the working class. Surplus value becomes ‘surplus power.’4 He wrote that the panopticon ‘represented the abstract formula of a very real technology, that of individuals,’5 of ‘anonymous instruments of power.’6 Observation itself is democratised – anyone can exercise the power of the gaze – ‘The seeing machine…has become a transparent building in which the exercise of power may be supervised by society as a whole.’7 – it is a point that he repeats throughout the chapter. By so doing, he obscured, in effect denied class relations. ‘Disciplines’ and ‘power’ are intentional, not those who employ them, the agents of the dominant class. Foucault wrote ‘It (discipline) must also master all the forces that are formed from the very constitution of an organised multiplicity; it must neutralise the effects of counter-power…which form a resistance to the power that wishes to dominate it.‘8

Compare this with The Communist Manifesto in which the argument is materially anchored in production and the struggle of classes. Where Marx and Engels wrote of what the bourgeoisie do, Foucault wrote of what ‘discipline’ and ‘power’ do. Where the argument of Marx and Engels exposes materially, that of Foucault is autonomous, ominous and miasmic.

Foucault did not understand how nature works, that consciousness as manifest in ‘power’ and ‘discipline’ et cetera does not fundamentally determine the movement of matter, it is a manifestation of it. His account in this chapter is nihilistic – there is no hope, no redeeming truth or principle, no way forward. Foucault did not understand the nature of ‘panopticism’ in relation to capitalism. He argued the rise of panopticism is parallel to the rise of capitalism – that just as the economic take-off of the West began with the accumulation of capital, ‘the methods for administering the accumulation of men made possible a take-off in relation to power from traditional violent forms to subtle subjection.9

He added that these two processes cannot be separated, that the ‘problem’ of the accumulation of men required ‘the growth of an apparatus of production capable of both sustaining them and using them…the techniques that made the cumulative multiplicity of men useful accelerated the accumulation of capital.’10 Even here, where Foucault is at his most confusedly concrete, he thought that ‘each makes the other possible and necessary’11 rather than it being a single process whereby, on the basis of the objective development and refinement of the means of production there was a concomitant development and refinement in the processes of human relations, consciousness and domination.



1. Michel Foucault, Discipline and Punish: The Birth of the Prison, trans., Alan Sheridan, Vintage, New York, 1995, 195

2. Ibid., 227-8

3. Ibid., 215

4. Ibid., 223

5. Ibid., 225

6. Ibid., 220

7. Ibid., 207

8. Ibid., 219

9. Ibid., 221

10. Ibid.

11. Ibid.


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


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



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

Nicholas_of_Cusa 2

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

Georg_Wilhelm_Friedrich_Hegel00 2

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


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