Social Contract as Hive Mind (2)

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tags: western history, hive mind, Christendom, Roman Empire, social construction, spooks, mass media, legacy culture, dystopia, romanticism

The social construction of hive mind is not new. The historical background of our modern hive minds is Christendom, the way European society conceived itself from, say, the year 800 until Henry VIII’s break from Roman authority in 1534. Christendom was a strenuous and effective attempt at constructing hive mind, based on collective terror of spooky spirit-world angels and demons. Europe was a largely rural-agrarian and illiterate society dominated by a centrally organized Church and a de-centralized military/ propertied aristocracy from the ranks of which emerged regional dynastic monarchies. The Church altar and pulpit were the mass media of Christendom and gave the Vatican an edge over other social elements in arranging uniformity of attitudes and loyalty across vast territories, in fact, a theocracy. The thoroughness of the hive mind engineered throughout Europe by ideologues and agents of Christendom, mainly within institutions connected to the Vatican, established an historically new standard of monumental collective commitment, uniformity, cohesion, and rigidity; a romanticized idea of hive solidarity that continues to plague subsequent societies. Roman Church orthodoxy was a superlatively elaborate and uniform message, having appropriated useful chunks of Plato, Aristotle, and Stoicism. Unquestioning assertion of the resulting construct was policed viciously by the inquisition from around 1184 and by military crusades for larger outbreaks of dissent, offering crusaders complete immunity, forgiveness of sins, and all the loot they could manage. The ongoing use of Latin as the language of Church institutions, including universities, is an indication of the small “r” romanticism at the foundation of that hive mind. As far as the Vatican was concerned, Christendom was still the Roman Empire, with all the traditional authority of the Roman Imperium, carrying the weight of Rome’s entire historical imprint on the world: material, military, intellectual, institutional, legal, and spiritual. Prior to Christendom, the Roman Empire was arguably the most effective hive mind in all of human experience, for centuries imposing a heavily armed Roman peace over the Mediterranean world system. The medieval Roman Church did its best to expand the ancient Imperial legacy. A case could be made that it was the grotesque scope and intensity of Christendom’s hive mind that gave Europe its aggressive edge in subsequent encounters with other world cultures.

In the transfiguration from Medieval Christendom to modernity, the centralization of social supervision characteristic of the theocratic hive mind was not demolished but merely fragmented into a number of less all-embracing hierarchies, which learned to cooperate and compliment one another. There is a fundamental identity between old-time religious hive mind construction and the mind control managed by supervising institutions in contemporary societies. Spooks continue to be useful in the form of awesome personified abstractions commanding patriotism and fear such as the U.S.A., the British Crown and Commonwealth, China, the Dear Leader, Capitalism, Islam, IBM, Microsoft, or even the Free World. Modern societies are largely a landscape of mountainous commercial organizations producing profits for investors. Every corporation is a mini-Vatican with its own brand-myth and corporate culture which includes company-spirit and a star-system of corporate celebrities. Every employer expecting brand loyalty and competitive spirit is creating a hive that is structured as a cell within the superstructure of city, nation state, and international capitalism. Indeed, every high school is a training mini-Vatican with its religion of school spirit and sport team troops, its heroes and enemies; patterns downloaded from university collegiate culture. We are trained to hive mind from an early age.

As presented in part 1, the context of these observations is this: There are some clearly positive consequences to predictability and stability in cooperative effort. The question is, are there also negative consequences to this way of creating stability, and is it possible to do anything about them if there are? How might it even be possible to re-orient outside the influence of an ambient hive mind?

… continues.

Copyright © 2017 Sandy MacDonald.

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Social Contract as Hive Mind (1)

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tags: hive mind, social contract, mass media, individual identity, collective identity

The idea of hive mind is a certain interpretation of the collectively goal-directed activity of bees in and around a bee hive, imagining that physically individual bees lack mental individuality and instead all share a single consciousness with a single collective set of perceptions, urges and motives, knowledge, expectations, aspirations, gratifications, and intentions. Since the idea of hive mind in bees is pure speculation, it is possible to imagine it as a perfectly single collective mind. For example, it is possible to imagine that the hive mind of bees is so completely and equally shared that every single bee is constantly enduring the full drudgery of being-the-queen at the same time as always enjoying the full pleasure of being-the-worker-bees gathering pollen from flowers in the sunshine. The meaning of hive mind is that the collective is the primary unit of agency, the source of value definition, creative initiative, and identity definition. With hive mind, a collective is more important than the individuals who make up the collective, the collective owns the individuals, and the individuals belong to the collective. In the case of bees, the single intelligence shared by numerous bee bodies involves, presumably but implausible, a form of telepathy that is inherent in each bee, rather than being constructed of complex cultural teachings, but for human beings an outwardly fair imitation of hive mind is artificially constructed with culturally supplied symbols and pageantry, but not a hive mind that is completely and equally shared in every individual person. With humans, everybody is restricted to living in his or her personal body, with its sensations, pains, and pleasures, but there is a culturally constructed orientation to certain crucial pillars of reality, including messages about threats and opportunities defining a collective situation. It is widely recognized that the shared stories and emotional triggers distributed by pervasive mass media, for example, concentrated under the control of a few corporate owners responsible to the same advertisers and funders, and under irresistible pressure to be patriotic and responsible in maintaining investor confidence in stable and predictable growth, contribute mightily to that shared sense of reality. Unlike our speculation on the shared consciousness of bees, however, in which there is a perfect transparency of experience, and a perfect empathy, among all bees, the shared pillars of reality in human culture support and legitimize a hierarchical inequality of experience and dignity among human individuals by effecting widespread personal identification with the collective in an imagined social contract. There is a conspicuous lack of transparency and empathy across the hierarchical class divisions in the human hive. There is a de-location of personal identity from the high definition of what is strictly personal, to the low-definition of a personified abstraction, a culturally constructed collective. There are some clearly positive consequences to predictability and stability in cooperative effort. The question is, are there also negative consequences to this way of creating stability, and is it possible to do anything about them if there are? How might it even be possible to re-orient outside the influence of an ambient hive mind?

… continues.

Copyright © 2017 Sandy MacDonald.

Canadian Values

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Posting 105

Tags: politics, history, Greco-European philosophy, spirituality, Enlightenment, literacy, Christendom, Islam, monotheism, property rights, conservatism

There certainly was a long history of conflict and animosity between European Christendom and the ‘empire’ of Islam. That history of conflict included the Christian crusades beginning in the eleventh century, as well as both the Islamic Turkish conquest of Constantinople and the “reconquest” of Spain by Christian armies in the fifteenth century. Christendom’s fear of being encircled by Islam at that time inspired its push westward across the Atlantic, and so in part, inspired its subsequent global imperialism. However, since then, an historical singularity has occurred, and almost incredibly, the western cultural system has moved beyond its Judeo-Christian cultural heritage, so that the twenty-first century situation is nothing like a replay of the pre-modern “clash of civilizations”.

It is simply not true, for example, that gender equality is a Judeo-Christian value. Neither Jewish nor Christian culture treats women as equal to men, and that is a glaring dystopian feature of the patriarchal legacy of father-god monotheism. Democracy isn’t a Judeo-Christian idea either, but rather an idea from ancient Greece, long before the Christian era and independent of ancient Judaic influence. The Greek idea of democracy was associated with a concept of political equality with strict limitations but with potential for expansion. That potential had to wait a long time as a weak minority report within Christendom, in remnants of a Stoic, humanist influence, sometimes buried in monastic libraries. It was given some significant boosts in a number of subsequent European cultural developments: the movement for universal literacy in vernacular languages from around the time of Wycliffe (1380’s), violently resisted by the Church; again, in the context of the Renaissance fascination with ancient Greco-Roman paganism came the launch of the printing press in the fifteenth century; and once again in the sixteenth century the Protestant Reformation’s emphasis on mass literacy, and the subsequent development of the Republic of Letters outside the reach of institutions. It was dissident philosophers of the seventeenth and eighteenth century Enlightenment who built on all that deep groundwork and used philosophical ideas of innate rationality, equality, individual human dignity and rights, secularism, cosmopolitanism, and representative democracy to launch a world-changing critique of their Christian society, until then dominated by dynastic monarchies in alliance with hierarchies of Christian clergy and military aristocracy already well along in looting the world in their brutal imperialism. So, the Enlightenment did not appear out of nothing, like a bolt from the blue, but was another step in an enduring dance entangling cultural legacies with the emerging experience of new generations of humans. The values of modern urban democracies (often still aspirational) should be described as radical Enlightenment values, not Judeo-Christian values. The Enlightenment assertion of equality, based on the universal dignity merited by inherent rationality (related to linguistic competence and literacy), was in dramatic opposition to the prevailing Christian norms based on the dark myth of inherent evil, original sin. Given this history, the cultural conflict we are living through now features remnants of the monotheist religions of the Middle East, all adorations of patriarchal inequality, on one side, against more recent developments of an individualistic humanism from ancient Greek philosophy on the other. This isn’t just a clash between Greco-Roman vs Judaic cultural legacies. This goes deeper. The ancient Greek rationalist philosophers found the portal beyond culture into elemental spirituality, which turned out to be individual as defined by the individual human body, so these different ideas cannot dovetail into a symbiotic coexistence. They are fundamentally incompatible and opposed to one another, founding the unbridgeable cultural divide between conservative and progressive political forces.

Conservatism and Property

Proponents of political conservatism, heirs of patriarchal monotheism, claim to champion individualism, but in conservative ideology, property rights take the place of individual human rights. Ownership of property, frequently including people made into property by being entirely deprived of rights, was the crucial marker of value and status in the hierarchical social order of pre-Enlightenment Christendom. Individuals with the most property have the most rights in the patriarchal worldview, and distribution of the world’s property was mostly completed long ago, establishing “facts on the ground” that conservatives strive to preserve. Property possession brings with it not only an obsession with guns and protection by violence, but also the “us against them” package of emotional triggers. The conservative claim to individualism comes down to placing supreme value on ownership of property, which has an inherent male bias from the long history of patriarchal dominance. Property rights are so dominant in conservative ideology that the holding of legal title to property by corporations confers on them the status of individual persons. This whole property rights focus creates an entirely bogus individualism because holding possession of property is absolutely dependant on a vast organizational support of laws, courts, lawyers, and weaponized enforcement. Conservatism is mainly about preventing or at least minimizing redistribution of property (wealth) by sovereign institutions. Sovereign institutions are otherwise very dear to the hearts of property hoarders because such institutions have the armed power to protect and defend property possession. However, there is a vulnerability in that sovereign power because if it falls under certain influences and ideas of justice, it also has the innate potential to enforce the redistribution of property. When sovereign governments come under the influence of people and ideologies in favour of material equality, then the forces of conservatism push for the limitation of sovereign power.

Andrew Coyne, for example (in the National Post, November 6, 2015), has claimed that the essence of conservatism is the limitation of power, but such a claim is true only in the context of cultural pressures for enhancing material equality. The reality is that property rights are so central to conservatism that on that view the institutions of sovereignty must be restrained when exposed to democracy, because broadly based electorates might not be unreservedly dedicated to protecting property rights. In this context, the conservative rhetoric of limiting the power of elites is also misleading. Conservatives have no problems with lethal military elites (special forces), with sporting elites glorifying masculinity, investor elites symbolizing success, religious elites policing conformity, or elites of heroic patriots as universal role models. The rhetoric against “elites” is mainly resistance to the rationally based individualism accomplished by education, and as such a form of nostalgia for the pre-Enlightenment world ruled by religious supervision, fervent nationalism, and patriarchal family culture. The adulation of pretty much all elites is core conservatism, called “celebrating excellence” or “appreciating exceptional success”. It is practically the state religion of the U.S.A., although actualized in such a way as not to disrupt the traditional hierarchy of wealth and power. Conservative adulation of excellence and exceptional success excludes only those founded on advanced literacy and education, and that is a crucial lens for seeing into the heart of conservatism. Intellectual achievement is the portal to the spirituality beneath Enlightenment individualism, emphasizing spiritual qualities and competencies inherent in every individual, independent of possession of trophy properties, and as such tending toward a universal sociability in conflict with the “us against them” essentials of conservatism.

The current mass displacements of people from wars visited upon mainly Muslim countries by the Euro-American military/ political system is providing a pretext for anti-Enlightenment movements in the west to launch campaigns invoking the pre-modern “clash of civilizations” based on false claims that western culture is still Judeo-Christian and as such threatened by Muslim migration. This historical falsehood is presumably intended to resuscitate the appearance of relevance in outmoded Judeo-Christian beliefs, and inspire a resurgence of loyalty to the Christian legacy of authoritarian patriarchal society, fervent patriotism as a surrogate religion, communal adulation of warlike masculine virtues such as strength, competitive spirit, and kinetic action, restoring females as property, and reverting to attitudes that are anti-abortion and anti-gay. Such is conservatism. However, in the modern urban community such values are all widely and deeply contested by the legacies of Greek and European philosophical Enlightenment. The philosophic revolution, the rising prestige and urban spread of the kind of secular spiritual autonomy modelled in ancient philosophical thinking, is still advancing. Although the commanding heights, the institutions which structure the society, are all bastions of patriarchal culture, and we still live within that nexus of social supervision, we have less fear of, less trust in, and less emotional reliance on authorities of all kinds. Very slowly the historical singularity of Enlightenment individualism, and the kind of freedom and equality it carries, is dissolving the cultures inclined to be anti-Enlightenment. There is no reason to doubt that it will continue to dissolve the legacy cultures of any immigrant proponents of patriarchy. An irony of the current anti-Muslim campaign by conservative groups is that they share many core values with this culture they purport to oppose, because both are remnants of the patriarchal monotheist religions of the Middle East. Conservative groups are despising their own mirror image.

Copyright © 2017 Sandy MacDonald.

In Plato’s Cave

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Tags: spirituality, transcendence, thinking, Plato, dualism, the cave allegory, autonomy

Thinking, in addition to including the many reorientations involved in someone’s responding and navigating through an ordinary day, can also be a non-pragmatic delving or soaring into previously unidentified regions of experience, into the looming unidentified now. It can be an opening of new directions and new pathways of curiosity. This often involves writing, uses writing as a tool, and the crucial role of language in writing does not mean that the thinking process begins or ends with language. With thinking-as-delving you search around in the concrete dust and muck of the objective world to uncover in this moment the precise beauty and detail of structure there. With thinking-as-soaring you notice and question the occurrence of abstraction, ideas and ideality, the presence of memory and expectation in all acts of perception, even in the most concrete experiences. You notice the recognition of types, categories, universals, patterns, relationships, and structures which have no perceivable existence as particulars, and which consequently point to a mental, ideal activity often conceived as subjective inwardness or spirituality. The directionality of any human gaze is so equipped with what cannot be perceived, with subjective non-actualities such as questioning, curiosity, expectations of futurity, aspirations, and lessons learned, (caring, anticipation, evaluation) that it points (in addition to some region of surroundings) in a direction that can only be characterized as personally inward, to an interiority of spiritual non-actuality. To say that spirituality is personally interior is to say nothing more than that it is not an actuality among things, but is still the marker of what is most local for any particular person.

In Plato’s allegory of the cave, from Republic, Book VII, a crowd of people is watching shapes move about in front of them. They do not know that they are in a dark sloping cave, and they are looking at a wall at the bottom of the cave. There are people outside the cave, near the entrance, carrying cut-out images, models of objects, back and forth in the direct light of a fire beaming down into the cave, so that the cut-out images cast shadows all the way down onto the wall at the bottom. The people in the cave believe they are perceiving real objects, when in fact they are seeing shadows of cut-out images of objects. One person in the crowd at the bottom of the cave, presumably thinking philosophically, separates himself and turns away from the wall of shadow images, and sees that he is in a cave with light streaming down from above. He makes his way up the slope and reaches the top where he sees the cut-out images being moved about, casting shadows down into the cave, which the crowd at the bottom mistakes for reality.

Plato had an elaborate theory of supernatural Ideas as the ultimate reality, but it is not necessary to accept Plato’s metaphysical theory to find meaning in the allegory of the cave. It is a story about discovering transcendence. In that context, Plato’s cave makes sense as the simple unconsciousness of the transcendent spirituality of ideality itself, of the idea that is thinking itself in thinking your life. It’s right here. Plato’s cave is simply ignoring spirituality as we gaze from it or through it at the shapes of objects in our surroundings, leaving ideality itself as a blind spot, so that materialist monism seems sufficient. We get caught in the symbolism and pageantry of property rights, competitive materialism, the valley of concrete things, behavioural science and economics as destiny. We lose the transcendence of spirituality, the magnificent absurdity of outreaching curiosity and sensitivity, caring (often desperate), newness, incompleteness, projecting an intervening voice, abstraction, ideation, temporal projection, futurity, creative freedom. Plato’s cave is the loss of the awareness of transcendent spirituality. Philosophy is most interesting as a descriptive exploration of spirituality, and there is a perennial dualism in such philosophy because it is the dualism of spirituality meeting actuality that brings the transcendence of spirituality into focus. Truly creative freedom is transcendent no matter how conceived, so if we are to recognize freedom, we are stuck with dualism.

Having a working recognition of spirituality makes a profound difference. It means that transcendence exists at the level of individuals and that every individual has direct personal access to transcendent spirituality. Transcendence is not remote or occult, not the preserve of devotees of altered states, not from supernatural revelations or custodians of ancient knowledge. It means that transcendence is in experience that is immediately available to everyone. It is local and personal for everyone, with no need for speculations about supernatural entities. Even more important, since freedom is at the core of transcendent spirituality, it means that creative freedom is an inherent power of each individual. The simple fact of autonomous individual consciousness, based on the unique placement of individual bodies, brings with it the whole package of autonomous spirituality. The possibility and historical fact of philosophical thinking demonstrates that autonomy.

People in positions of institutional authority are dismissive of generalized individual autonomy as a centrifugal force, can’t allow themselves to see it or admit its importance, and prefer to accept psychology, social science, and economics as revelations of unalterable destiny. The philosophical agenda is to have everybody recognize their personal and autonomous power of thinking-as-soaring, to recognize an inherent ability to question and recognize relevant experiences, to discover and live the truth of spirituality meeting actuality. The message of spirituality is not surrender but instead is individual autonomy.

Copyright © 2017 Sandy MacDonald.

Irritation Alert!

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Tags: time, spirituality, metaphysics, idealism, religion, civilization, interconnectedness

A certain philosophical position is being developed in these blog postings, and it is likely to be irritating to almost everybody. At the core is a certain metaphysical claim about time, freedom, intelligence, and transcendent spirituality. Time is taken as a spiritual reality although not an objective actuality. This involves a claim that a somewhat novel idealism is required for understanding time, which will be nonsense to people devoted to materialism, realism, empiricism, and the application of those notions in science. However, the account of spirituality rejects disembodied caring, cosmic moral ledger keeping, original sin, a cosmic plan, faith in mysteries, and the relevance of eternity, most of the key features of religions, and so will be distasteful to adherents of religion, both eastern and western, antique and New Age. This philosophical position supports the optimistic claim that the best days of humanity should be in the future, and so will disappoint those who long for a return to the wisdom of ancient, medieval, or other pre-modern cultural systems. In common with an important stream of seventeenth and eighteenth century philosophy, it finds dystopian features in what is called civilization, in all existing cultural systems including the post-feudal and post-colonial Euro-American regime of investor supremacist capitalism. (These dystopian features are crucially linked to questions of philosophy and yet are unrecognized by historians and social scientists.) That line of exploration will be just noise to supporters of market solutions to social problems such as liberals, corporatists, investors, and most academics. The account given here of the human interconnectedness denies the importance of the masculine virtues of strength, kinetic action, and competitive spirit, and so will be distasteful to sports fans and generally to males in traditionally masculine sub-cultures and occupations. It rejects the importance of the symbols and the pageantry of communal unity and transcendence, of superiority and inferiority, including property accumulation, and so will be opposed by traditionalists, social pragmatists, communitarians, and symbolists. It rejects the legitimacy of sovereignty, and will therefore be distasteful to monarchists, conservatives, communists, and meritocracy enthusiasts. However, it takes human interconnectedness and sociability so seriously that it will be distasteful also to gun and property-focused libertarians. Yet, it is a kind of metaphysics of individual autonomy and supports the universality of individual human dignity as conceived in the Enlightenment, so alienating post-modernists. It rejects the tragic view of life and the spiritually ennobling effect of stories, music, fine arts, and monumental architecture, so will be distasteful to romantics and opera fans. It asserts philosophical thinking, rather than journalism, as the way to hold power to account. Many of the postings may feel long and troublesome to read, with unexpected progressions. However, if you really want the “red pill” experience, then, as Cypher said to Neo: “fasten your seatbelt, Dorothy, ‘cause Kansas is going bye bye”.

Copyright © 2017 Sandy MacDonald.

The Social Contract as Superego

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Tags: social contract, superego, id, Foucault, Nietzsche, Freud, Hobbes, social pragmatism, romanticism, primary process, sociability, linguistic competence, spirituality, The Matrix, dystopian capitalism, thinking, self-thinking idea

Everybody is well aware of dystopian features of investor supremacist capitalism: corporate profiteering from environmental destruction, war, addictions, and rigged markets; broad injustices of stark inequality and brutal imperialism. However, to eliminate such problems through reform of institutions has proven to be vexedly complicated, to say the least, partly because there is nothing near a consensus on what effective reforms might look like.

Romanticism to the Rescue

An overriding cultural romanticism comes to the aid of this situation like a shining knight. Romanticism is the attitude that it is better to get lost in an artistically appealing story or image than to face the ugly political reality. “I can’t do anything about it, so thinking about it is a waste of time.” Romanticism includes a strong stream of nostalgia for an appealing image of the past, galant knights (heroic warriors, cowboys …) and damsels in distress, an image made appealing and profoundly deceptive by being decontextualized, oversimplified, and glamorized. Such romanticism motivates a lot of tourism to European castles, gardens, and museums. Romanticism includes the tragic view of the human situation: ugly political reality is inescapable so, since nothing can be done, enjoy the stories and images. Fixation on the past makes romanticism politically conservative, and conservatism is a kind of romanticism that appeals especially to the comfortably well-to-do, but remarkably, the dominant romanticism helps keep just about everyone from being too upset about the problems of capitalism. “At least this horrible arrangement produces opportunities for entertaining and monumental beauty”, and with romanticism beauty is truth, the essential value of anything is revealed in its beauty. Art is worth more than truth.

One side of the coin of romanticism is accepting that an ugly political reality is unalterable and so pointless to think about, and this is how everybody is brought up and educated to be socially pragmatic, to accomplish the best we can personally within social and economic arrangements as they exist, and the central message of that education is that the only alternative to conformity is self-destruction; that nobody could ever devise anything better than investor supremacist capitalism. The message is that arrangements are far from perfect or even fair, but the imperfection results from a flaw in human nature, competitive self-interest, and you can’t change nature. Nor can you change the organization of nature in a food chain, a hierarchical chain of command, the Great Chain of Being. The best you can do with the better impulses of human nature (ephemeral but recurring) is to soften some of nature’s worst brutality, which is what political and legal institutions are set up to do, especially in nominally democratic states. In effect, this seems to have made the utilitarian utopia a reality: the greatest happiness actually possible for the greatest number.

But I’m OK

So you might say, it doesn’t matter to me if investor-supremacist corporate culture controls my lifestyle and thinks of me as something like livestock, because I’m not living like livestock. I have a decent job and leisure to enjoy reading widely along with encountering a variety of cultural works. I enjoy life with my friends and family with whom I talk freely about anything. We talk about life, liberty, the pursuit of happiness, politics, religion, war, peace, morality, and human rights and fulfillment. I never miss an opportunity to vote. The retrograde cultural attitudes of some collective of the wealthiest does not hinder me in any decisive way. Without the current economic system and arrangements of civil law and administrative institutions I would be hunting and gathering in the woods, fighting off bandits, subsisting on a dirt farm, or herding goats, reindeer, or bison. I’m happy to support the way things are right now.

Social Contract and Competitive Materialism

This socially pragmatic outlook is as minimally metaphysical as possible, brandishing an ideology evolved for an era of science. Religiously dictated metaphysics-of-far-horizons is still strong as a romantic undercurrent, of course, but, if pressed, a pragmatic person will not insist on any particular religious transcendence as the justification for a sovereign society (authoritarian and starkly unequal), but instead will invoke something like an implicit social contract, a rationalist idea introduced into modernity by Thomas Hobbes (1588-1679) with the intention of avoiding religious metaphysics. The social contract idea works with the more scientistic kind of metaphysical assumptions that Hobbes held about human nature, what could be called the competitive materialist view: that human nature benefits dramatically from being repressed and controlled because, as naturally atomized personal lust for possessions, power, and adulation (praise, prestige, pageantry of status) it is innately too competitive to form the stable relationships involved in complex collective organization. In social contract ideology, there is an assumption that sovereign authority and force is an expression of the benign intent to impose humane rules on competitions for worldly goods, rules instituted so that nature (primordially brutal) can remain ecstatic and so motivating, but moderately restrained within a cultural framework of peace, complex co-operative stability and security, minimizing harm and maximizing the benefits of collaborative effort. On this view, restraining the primordial ecstatic brutality requires maintenance of authoritarian social structure, supervisory control of the majority of people by a sovereign institution with overwhelming power.

So, as an adolescent, it seems that you are offered the contract: accept the grim reality that decrees the necessity of sovereign authority, submit to supervision within the chain of official power, do your best within the incentives and rewards of the status quo, keeping your egoistic assertion and thinking within practicality as dictated by social norms and nature (as conclusively disclosed by science), and, in return, the institutional system will shield you from the worst ecstatic brutality of nature. It will help beautify the human condition for you. The social system accomplishes its promise with bread, circuses, and a sense of participation and belonging, a personal identity from having a defined place within the Great cosmic Chain of Being as it extends, as it must, into social structure. What the socially pragmatic person accepts in return for embracing the sovereign hierarchy worldview is the promise of employment to be rewarded through some degree of access to the consumer marketplace: tv, cars, homes, fun fads and fashions, drugs and alcohol, social media technology, tourism, dramatic stories and images, movies, music and dancing (all unevenly delivered), but even more important, a personal narrative of place and identity within an impressively idealized institutional and human structure.

Although there is no literal social contract (and never was one to launch civil society) the idea provides an easy and intuitive way for individuals to conceptualize their relationship to the broader structure of a complex society. There is a widely shared and rather wishful assumption by individuals that something binds the broader society to us just as our personal vulnerabilities and needs bind us to the society. So, in that sense, there is a virtual social contract, but it is a projection from individuals onto our surroundings rather than an offering to us from the civil society.* That act of projection is inseparable from accepting, internalizing, the society’s hierarchy of esteem and sovereign supervision as a personal guide or roadmap of thinking.

Thus Spoke Foucault … and Nietzsche

The socially pragmatic espousal of social contract ideology was recognized by Foucault, for example. Foucault’s post-modernist analysis of power combines Hobbes’ idea of the social contract with something like the idea of “the matrix” as depicted in the movie The Matrix (1999), if we take the situation in that movie to be a metaphor for the emotional control of masses of generally co-operative people by means of strategically crafted messages originating from an institutional entity which is minimally disclosed and yet which, by its messages, decisively influences certain crucial perceptions and opinions on a mass scale. (For example, in Medieval Europe that institution was the universal Church of Rome, and today it involves the high priests of investor-supremacist capitalism, something like the international collective of corporate and financial executives who protect capital wealth. In both cases nominally sovereign national governments are subordinate.) In Foucault’s view, everybody chooses voluntarily to participate in constructing the social grid of unequal power and wealth under supervisory direction from the minimally disclosed sovereign entity, and so to conduct personal thinking within the hierarchical conceptual patterns intrinsic to the social contract idea, and to accept the personal identity cashed out (literally) from competitions within the economic system.

Foucault’s thinking was much influenced by Nietzsche’s. However, Nietzsche launched a critique of the citizens of modernity (the last man) as abandoning the primordial ecstasy of life for the safety of herd-like forms of behaviour, internalizing the norms of bourgeois society (the social contract) to such an extent that it is nothing short of a prison, self-supervised internally by each individual. This personally internalized regime of supervision became known as the “superego” and was an important idea in the work of Sigmund Freud**. Nietzsche claimed that the degree of shelter taken within the safety of the superego was separating individuals from the ultimate source of vital ecstasy which is the primary process of personal subjectivity, something he called “id”. Nietzsche thought that primary subjective process is ecstatic will to power, and that the most urgent need of modern people was to revitalize ourselves by unleashing that primary process, our individually autonomous will to power. Interpreted as a response to Hobbes, Nietzsche’s message was that the social contract is killing us by blocking the sources of vitality within our personal subjectivity and replacing them with the specious safety of cookie cutter ambitions, expectations, and satisfactions, and in the process drifting us toward the nihilism of utter predictability. Nietzsche’s concept of primary process is pretty much identical to that of Hobbes, and of course immediately suggests the dystopia imagined by Hobbes: the war of all against all, the dominance of the strongest and a fascist adulation of masculine strength, competitive spirit, and kinetic action: the blond beast. Fortunately, Nietzsche was just as wrong as Hobbes was about the specifics of primary process, even though he was right about the spiritual lethality of the superego. So, a re-thinking of primary process is crucial, and that means doing exactly what romanticism rejects, thinking philosophically.

Sociability and Primary Process

The most obvious thing wrong with social contract theory, which purports to explain the necessity of, and the marvellous benefits of, social hierarchy, sovereignty, and authority as the crucial enablers of organized society, is the hidden-in-plain-sight reality that civil and stable social relationships are mainly founded on the nurture and linguistic/ sociability culture practiced and taught by women in their caring for infants and children***. The building of sociability accomplished in that effort does far more to establish civil society than any overpowering hierarchy, and the basic human sociability that it expresses and builds from establishes that Hobbes and Nietzsche were profoundly mistaken about primary process, the basic subjective mechanism of human nature. Personal linguistic competence from long nurture and interconnectedness within small collectives, normally curated by mothers, is a sufficient foundation for the broader sociability and interconnectedness of complex society, unless the society is distorted by arrangements that violate the fundamental spirit of sociability. History reveals, partly in the intractable problems of capitalism, that the intent and culture of sovereignty is very far from benign, but instead is an institutional expression of top-down human-on-human macro-parasitism, to protect the special advantages of human macro-parasites, inseparable from the sovereign claim of ownership of individuals (the herder’s herds). That culture of sovereign macro-parasitism is the source of, rather than the remedy for, the persistent dystopian features of the most advanced societies. Sovereign force (or an agreement to accept it) certainly did not create civil society nor is it required for the ongoing stability of civil society. In the actual absence of a demonstrable divine right, no claim to sovereign supremacy has any legitimacy.

It is quite possible to separate participation in the productive processes of civil society (as a necessity for survival) from thinking within the social contract conceptual system, from limiting personal thinking to institutional norms as a road map of reality. You don’t have to think anything in particular about the fundamental human condition to participate rationally in co-operative systems of production, distribution, and consumption. Since the social contract is posited by the individual, it can be voluntarily un-posited. Any framework that individuals project onto our social surroundings can be questioned and dissolved to think differently about personal identity, sociability, and human relationships. It is quite possible to thrive economically at the same time as evading and even subverting the prevailing romanticism (both sides of its coin) which swaddles the pragmatism of living by the social contract. To move past romanticism means to question the premise that there is an unalterable political reality embedded in nature and especially in the primary process of human nature.

Philosophical Thinking

Romanticism is a rejection of philosophical questioning/ reconceptualization in favour of an emotional immersion in drama and beauty. Philosophical thinking is a personally creative reconceptualization of the human condition, but rethinking human nature and personal identity does not depend on the eventual result of reconceptualization. The essential autonomy of the act of thinking is already accomplished and experienced in any turning to personal subjectivity in a questioning search, in an openness to more than previously thought or suspected, a letting it be what it is, no matter what previous expectations and assumptions might have been, searching experience without preconception. Doing that is what is blocked by the romanticism of the social contract and by social pragmatism.

Spirituality: An Idea Thinking Itself

What is essential to the primary process of individual subjectivity is the ideality or spirituality necessary for the projection of creative interventions from personal interiority into the brute actuality of nature through acts of the body. Spirituality is not about moral ledger keeping nor about personal individuality being an illusion which masks an eternal and universal essence, origin, and destiny. Rather, it is about autonomous creative freedom at the level of the embodied individual, within a surrounding actuality which otherwise stands as the antithesis of freedom. The world of brute actuality is very different from our common sense impressions of it because as individuals we project past and future, which are spiritual non-actualities, onto an actuality that exists without past or future. Freedom is made possible by that creation of temporality, the idea of a mutable future partly pre-figured by an increasingly remote past, created subjectively in the service of constructing a sustainable embodied life-flight into a receptive future. As spirituality, your identity is an idea thinking itself, which is to say a directional bearing and force of creativity largely defined by a particular embodied past and a projected personal future of interventions into local actuality, both past and future being strict non-actualities and so your ideas. It is about constructing a sense of expectation in flight, including expectations about the range of free discretionary intervention. That is your own idea of yourself because ideality, thinking or spirituality, can exist only at the level of the embodied individual. This is not a Platonic idea, eternally unchanging, inactive, and as such remote from mundane events and appearances. There is no creativity or freedom in that conception. The primary process is maintaining spirituality, which is to say unceasing newness and incompleteness, transcendent temporality. This reality of human nature puts creative thinking at the core, exactly what is ruled out by the social contract.

Autonomy

To think is to assert an autonomous spirituality as a self-creating idea. In primary process you recognize your primordial autonomy of curiosity, questioning, of encountering, opening,  and intervening in actuality, of creative re-conceptualization. Actuality is still actuality, but there is more than actuality. You are autonomous spiritually, even though not metabolically. Individual autonomy was at the core of what Enlightenment rationalists meant by “rationality” as primary process. However, this thinking is not a rule-governed procedure and is not restricted to language, numbers, or mathematical figures. You don’t need supervision or doctrine about this. To think is to embrace spiritual autonomy. It certainly does not negate sociability, because it must recognize equal autonomy in everybody.

Notes

* This brings to mind Kant’s categorical imperative, but the categorical imperative does not remove creative judgement from the individual and is not a blanket submission to existing norms.

** Please see posting 79, January 15, 2015, Two Lessons from History: Mutable Reality.

*** Please see posting 99, November 2, 2016, What is Patriarchy?

Copyright © 2017 Sandy MacDonald.

Metaphysics Matters

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Posting 101

Tags: spiritual life, thinking, pragmatic metaphysics, social pragmatism, far horizons, individual rights, human dignity

The mental condition of social pragmatism is devotion to personally fitting into the existing economic and social systems you find in the surroundings, choosing among the incentives and rewards to join arrangements that are already “just there”. It is a very concrete and practical focus. However, in the shadows all around such social pragmatism is a certain kind of metaphysics, the Metaphysics of Far Horizons. It is the tendency to scan the farthest horizons of thought for a universal caring with a cosmic plan such that things happen for a reason, including total moral ledger-keeping in preparation for justice in an ultimate reckoning, and the layering of all Being as a great hierarchical stack or food-chain with messages coded in by which the universal caring reveals itself to the most worthy. In the metaphysics of far horizons the universal caring is a supernatural-provider to fear, and yet be grateful to and for. The provider shares the spirituality of caring with human beings but in us the power is flawed, tainted, ineffectual, and so we are low on the food-chain of Being, and, in our awareness of being thus flawed and chained low, we accept being controlled by unremitting moral ledger-keeping for that ultimate day of reckoning.

Part of that package of ideas is a general reverence for, and the presumption of superiority and legitimacy in, high abstractions like sovereignty, tradition, culture, institutions of authority, and civilization, all supposed to be founded on the cosmic plan as recognized by geniuses of the past. However, this metaphysics of the human situation within socially pragmatic ideology is howlingly ill founded, and metaphysics matters. Immersion in a cult of misconceived metaphysics is not a charming, quaint, or harmless tradition or legacy, and our cultural traditions harbour within them denials and oppressions of individual creative power, expressed in a negative attitude about thinking itself. In supporting a presumption of legitimate superiority in sovereignty, tradition, culture, and civilization, and all the lesser authorities licensed by the high ones, the metaphysics of far horizons discourages and limits original thinking in the present and literally issues a license to kill to agents of violent sub-cultures that are very imperfectly understood by the pragmatic public. The expectation and presumption of agency at the level of far horizons specifically denigrates and obscures the spiritual power of personal agency and creativity in everyone, indeed placing it in a blind spot. It is doubtful that there ever was an appropriate appreciation of the individuality of spirituality, one that was institutionalized and supported by a community culture. Humanity is on a spiritual journey to somewhere entirely new, and philosophical thinking is a motor for that journey.

Social pragmatism places emphasis on the concrete and practical, but with a justification like this: since no one knows or can know the truth of metaphysical matters, since there is no way to discover a coherent alternative, the safest and rationally pragmatic thing to do is to accept some version of the traditional metaphysics of far horizons on faith, faith in the long enduring wisdom of tradition and collective genius. However, that claim is profoundly false. You don’t have to take anything on faith, or decode cryptic messages in events, because you can turn your curiosity, your questioning attention, to personally getting from one moment to the next to find the spirituality of your own thinking. Such phenomenological questioning is precisely philosophical. To live a spiritual life is to be aware of the thoroughness of spirituality in the temporal depth from which you perceive and conceive the world, out of which you live, and the embodied self-possession of that personal spirituality. Philosophical thinking is a way of being spiritual and of living a spiritual life without all the bogus metaphysics of far horizons. Transcendence and spirituality do not cease to exist without the far horizons, but they are very different: local, multiple, and horizontal as opposed to hierarchical. Political consequences arise from having negated the presumption of legitimacy in high abstractions like tradition, sovereignty, culture, and civilization.

The spirituality of thinking is not difficult to describe. The portal is time. Past and future simply do not exist in the brute actuality of nature. The only current existence of past and future is as non-actuality, spiritually interior to individual people as a personal force of bearing or directionality. The very concepts of immateriality and transcendence are always some abstraction from the non-actuality of subjective orientation, of a person’s directionality in teleological time, and so essentially an abstraction from the immateriality of time as a subjective construct. Any removal from tangible materiality is some kind of invocation, projection, or allegory of the non-actuality of subjective interiority which is extraordinary in that it evades particularity without ceasing to exist! It exists precisely by remaining always unfinished, indefinite, in self-creative flight.

Consistent with the general tendency to scan far horizons for the cosmic plan, philosophy itself has left the impression of being speculations on some transcendence so remote that its only possible interest could be for mindful inactivity, passive contemplation or meditation, removing the personal bit of supposedly flawed human nature from its participation in the inevitable strife, anxiety, panic, and ephemerality of ordinary life, to rest for a while in ideality, the idea of eternity, and perhaps to ‘elevate’ your bit of human nature in doing so. Platonic and Hegelian metaphysics fit that impression very well, and the question of transcendence is certainly central to philosophizing from a broad historical sweep. The view that philosophy is mindful inactivity goes with a Platonic view of eternal forms, and it made sense in ancient times as a way of achieving a kind of freedom from the lower regions of human nature which were considered to be irredeemably bestial. However, such speculation on the most remote transcendence is a philosophical dead end, a false trail, although the question of transcendence as such is not. In that light, philosophy can be described as arranging acquaintance with transcendence in the most local and immediate personal activity.

Philosophy is not an endless or shapeless journey. The destination is a raw encounter with transcendent spirituality, the personal spirituality of thinking here and now, departing from the distortions of orientation and perception drilled into us in early life, all grounded in the Metaphysics of Far Horizons. The philosophical purpose of thinking, of a critique of orientation within a culturally provided conception of reality, is to experience the personal transcendence of spirituality directly, rather than the more typical academic plodding through intellectual puzzles looking for a theoretical “way forward” within social pragmatism. An academic life is focused on ideality without being a spiritual life because there is no recognition of the transcendent creativity of individual thinking. The purpose of philosophy as a gateway to spirituality is not to relieve the guilty or heal the sick, but to enable everyone to value personal spirituality appropriately, as the whole reality of spirituality, distinct from concepts of remote spirituality typical of cultural communities.

What is a Spiritual Life?

So, this philosophical thinking is off-grid by completely negating the tendency to scan the metaphysical horizon for a cosmic plan. Having made the raw encounter with transcendent spirituality at the most personal and immediate level, with bogus metaphysics all forgotten, including the human flaw and the cosmic chain, the task of thinking changes. You have left behind a world that was fundamentally formed and furnished with (Lego blocks) particular instances of ideal forms, and entered one that is incomplete and still being created at every moment, locally by your creative interventions. Here, time is the incompleteness of the world as well as of embodied intelligences, both being created, or self-creating, at every moment. Such is the setting of a spiritual life. In doing that, you have opened up a space of disjunction, of discordance, between your state of orientation and that of anyone still immersed in the far horizons and concrete grid-ways of economic incentives and rewards. So, one immediate project becomes to devise communications to clarify that disjunction and enable a broader sharing of the new orientation. A great deal of philosophical writing falls into that category, which accounts for some of the frequent difficulties of making sense of it. Language is a public transit system. The orientation of spirituality goes far beyond language, as geography goes beyond the streetcar tracks. You are now beyond the tracks and so in a position to help construct a public portal from there to here. Reading and interpreting the archive of recognized philosophical writing is one way to approach that project.

Empathy

Withdrawing from the conceptual system of social pragmatism includes negating the tags of individual identity derived from ambient culture. When you strip away from all personal definition everything except bedrock creative spirituality (and you can), you escape the prejudicial tags used within cultures to mark out the pageantry of superiority and inferiority, tags such as race, gender, ethnicity, nationality, abled-ness, body-shape, size, strength, wealth, extroversion, and so on. Those tags are cultivated specifically to obstruct universal empathy derived from recognition of profound spiritual equality. This is another iteration of the Enlightenment assertion of universal human dignity at the level of the individual, sometimes expressed formally as individual rights.

Copyright © 2016 Sandy MacDonald.

What’s Spiritual about Thinking?

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Posting 100

Tags: philosophy, humanism, spirituality, transcendence, thinking, time metaphysics, social pragmatism, religion, science, equality, enlightenment

An Unheralded Rivalry

There is a long history of rivalry between alternative conceptions of human spirituality, which may come as a surprise to anyone who takes for granted that religion owns the patents on spirituality. From ancient times philosophy was an alternative discourse of spirituality that tended toward emphasizing the primacy of the embodied individual, the thinker of questions. Humanist rationalism was (and can be) a guide to transcendent spirituality in startling contrast to religious conceptions. Perhaps especially as conceived by Epicureans, it was a personal, and so bottom-up spirituality, recognizing spirituality as an individual power.

In this age of science, spirituality is an elephant in the room. Most scientists as individuals have to put up with a certain discourse of spirituality because it is deeply entangled with conceptions of respectability, of morality and conventional respect for law and the social order, involving a degree of peer pressure to practice some antique religion as a personal declaration of social orthodoxy, of pragmatic support for the social contract. Spirituality is supposed to be the heart of the antique religions, but any discourse of spirituality is strictly incompatible with science. (There are large cash prizes on offer for people who help reduce this awkwardness by making plausible suggestions for reconciling science and religion.) Personal spirituality is identified as a sense of wonder and connection with the awesome scale of the cosmos, somehow connected to moral debt, guilt, and moral sentiment, and is commonly thought of as a portal to acquaintance with higher reality, deity, the awesomely sacred, first and divine things, at least to the extent that such acquaintance is possible for us flawed and meagre humans. Perhaps it is surprising that the discourse of spirituality can be separated from its entanglement with grand scale divinity, morality, law, and social order, without disappearing, but it can be, even though for both science and the great antique religions, such a metaphysics is inconceivable.

What is Thinking?

The fundamental question of the relevant philosophy here is “What is thinking?” from an intuition that personal thinking operations are the whole reality of spirituality. Such philosophy is an exploration of the spirituality of thinking, both in getting from moment to moment in life and in questioning assumptions that pave the familiar thought-paths of socially pragmatic life and expectation. The most ordinary orientation or bearing from this moment to the next is a thinking operation. It is a spiritual creation of freedom through the personal construction of a temporal path into a mutable future of possibilities and increasingly remote probabilities that have no actual existence as such. Past and future do not exist in the brute actuality of nature. They exist only, but emphatically, within the orientation of individual persons. There is an ongoing accumulation of complexity in a person’s bearing or vector of orientation, as curiosity, questioning, and inspiration engage and grapple with nature, culture, and other intelligences. There is always the inward quest to sustain a life, holding and modifying a bearing of flight in building that life. Re-orienting toward the next moment is done, therefore, with reference to the whole past of an embodied life, which does not exist in the actuality of nature, and so with reference to much more than outward markers.

The way-of-being of the spiritual self is to evade a final particularity of itself (evading thingness), to project self-creation continually into a not-yet of futurity. In that way spirituality is inseparable from time, and both have the same immateriality or ‘metaphysical’ quality, without appearance. The self is a no-thing-ness, neither a thing nor a structure of things, but instead is a flight expressive of an interiority of non-actuality, time, and creative freedom. What time as a personal past and future shows is exactly spirituality. The immateriality of the spiritual is precisely the same as the immateriality of time in lessons learned, aspirations, and anticipations. Time is not an appearance (does not appear), but instead is the orientation (spirituality) of an intelligence engaging with, intervening in, brute actuality, living its particular life and imposing that life onto brute actuality. An individual’s aspirations and lessons learned are present as shaping forces in this moment of engagement with the surroundings, but they are not perceived or perceivable. They are not “backstage” as images or symbols somehow pushing. They are present only in the non-appearing directionality (orientation) itself.

So what is Spiritual about Thinking? Is it Transcendent enough?

The essential identity of everyone as an individual is an active process of creative orientation, a personal interiority of spiritual non-actuality, as just described, intervening continuously in brute actuality as a particular embodiment. The non-actuality of the particular temporal depth in which any individual is oriented, what has often been called inwardness or interiority, grounds the meaning of spirituality here, but there is much more. The crucial spiritual reality is the freedom-within-an-unfinished-world which is created by that play of non-actuality, and the personally fulfilling creative power it manifests. So, these features, non-actuality, creative power creating a life, freedom, and mutability within an otherwise determined and determinate nature, cash out as transcendent spirituality. Even though this spirituality is separated from entanglements with grand scale divinity, and divinely dictated morality, law, guilt, and social order, the transcendence does not disappear.

Elemental Embodiment and Spirituality

In our spirituality we have: the subjective non-actualities of anticipation, aspiration, and evaluation, modelling futurity as an openness; a personal force of aspirational directionality, bearing, or ever-rebuilding orientation; the freedom of newness and incompleteness; empathic recognition of separate spiritual beings and a resulting sociability. We have the gusher of questions, curiosity, impulses to mark the environment and construct interconnections with others.

In the sociability of spirituality we have: empathy, recognition of the opportunity to multiply the openness of spirituality by co-operative bonding, community, conversation, the comfort of companionship and sharing.

In our experience of elemental embodiment we have: the personal identity of individual shape and placement; mobility, mobilization and shaping of other objects; gesturing, posturing and vocalizing, often in exchanges with other embodied spiritualities; ingestion, experience of kinaesthetic-metabolic energy depletion and restoration which models nature as a cost-shape of effortful and effective work.

Thinking Off-Grid: Leaving the Metaphysics of Social Pragmatism

What normally stands in the way of discovering this reality of spirituality in personal thinking operations is a certain culturally supplied roadmap of thinking, a trained orientation into social pragmatism, which effectively prevents us from questioning much of anything. Social pragmatism, into which every child is trained in school, is a roadmap of thinking, packaged in a judgment from crypto-metaphysics that you, as an individual, are incapable of thinking critically about the justifications or origins of social authority because you are flawed by unworthy intentions, and also low on nature’s food chain due to inherently limited competence. (“Who do you think you are?”) At the boundary of the socially pragmatic roadmap of thinking is the warning: “Here be Dragons”. The message is that questioning the framework of social authority is pure futility because there is no coherent alternative to arrangements as you find them, so that nothing can come of such thinking but an abyss of nihilism and despair. Part of social pragmatism is the assertion that “the good” is conferred entirely by the social arrangements of the status quo: you merit the amount of goods (including freedom) you win in competitions within the economic system, and so no good can come of thinking critically about the justifications of social and cultural authority. With that context, social pragmatism is not only a roadmap of thinking, but also a restricting conception of thinking itself as pragmatic logic, collecting data for solving the menu of problems intrinsic to the place you occupy on the economic food chain. However, from the initial condition of social pragmatism, there are experiences which occasion the discovery of the creative thinking involved with re-conceptualization, questioning fundamental assumptions, a kind of thinking more often identified as philosophical. A person goes from ordinary thinking within a socially pragmatic framework, designing and executing interventions into social actuality, to questioning the fundamental metaphysics of the framework itself. Somehow a line is crossed, the line formed by assumptions of not being competent to think and of belonging at a certain place on the hierarchical food chain. Somehow the metaphysics of inherent human flaw and inevitable cosmic chain becomes questionable and inoperative. This metaphysics of being flawed and chained is left behind and there is a crossing out into a condition of thinking which is not even supposed to be there, where the metaphysics of flaw and chain is completely absent, but where discovering creative freedom in the personal spirituality of thinking refutes entirely the prediction of nihilism and incoherence. The whole reality of spirituality and metaphysics is in this thinking. There is a fountain of good here, the spontaneous creation from within of curiosity, questioning, and inspiration, the gusher of impulses to shape the environment and construct interconnections with others.

Oddly then, the only way to truly or fully embrace spirituality is to recognize the strict and inescapable individuality of subjective embodiment. The non-particularity of the thinking self is the non-particularity of freedom. Spirituality is nothing other than freedom and freedom is actualized in gestures of the body.

Notes

Thinking as creative re-conceptualization was described in two previous postings:

97, July 19, 2016, What is Thinking?

98, August 17, 2016, Philosophy with a Whiff of Mysticism

Other relevant postings include:

32, May 17, 2012, Subjective Embodiment: Intelligence as a Particular

54, February 6, 2013, Freedom and Time

Some passages in the present posting were iterated in:

88, December 15, 2015, Philosophical Liberation: Sociability, Embodiment, Spirituality

89, January 9, 2016, Basics of a Liberation Philosophy

Copyright © 2016 Sandy MacDonald.

What is Patriarchy?

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This is dedicated to the happy memory of Weldon Matthews, scholar, artist, actor, teacher, playwright, producer, director, creative collaborator, friend.

Tags: patriarchy, history, politics, gender cultures, ideality culture, anarchic interconnection, dominance, symbols and pageantry of dominance, nurture, first-language acquisition, literacy, Renaissance, interior individualism, Cogito ergo sum.

History can be sketched as the career of relations among certain distinct cultural engines or streams, but three especially are comprehensively important. These three culture streams have very different values, models of relationship, and concepts of personal identity, and so endure an uneasy coexistence. One is a female managed, child-nurture-focused culture in which all human beings learn our first language and most other culture. This is the ongoing conversation between childhood innocence and adult sophistication. Adult sophistication is often morphing into something new, but childhood innocence is always basically ecstatic, curious, and eager to engage. This first-language-nurture culture is mainly female, thrives by cultivating collective support and sociability, emphasizing language and recognition of individual voices. Separate from that but vastly parasitic on it is a competitive alpha-trophy culture of dominance which developed into military and corporate culture and into sovereign states. Alpha culture is mainly male and worships and celebrates competition for dominance and the benefits of dominance. The key benefit of dominance is top-down human macro-parasitism, from which other benefits flow. Many such benefits are the symbols and pageantry of dominance, trophies, for example in the scale of property possession and in relationships marked by hierarchical inequality (master/slave). Money culture, market wealth, is a branch of dominance culture because the scale of property possession is crucial in the pageantry and symbolism of dominance. Part of alpha-trophy culture is denigration of alternative culture streams, defining them as inferior to and dependent on itself, and maintaining a sense of urgency about keeping them in some degree of dishonour and disgrace. The third stream is a spin-off from the cultural importance of language and conversation, namely scribal culture, the culture of literacy and literature, intellectual culture. Scribal schools, libraries, universities, and commercial publishing have cultivated this distinct culture of collective intelligence that features individual voices expressing a reading/writing persona as distinct from a strictly social persona. This culture cultivates a personally interior thinking life of interpretive and critical reading, writing, and long deliberation, is essentially androgynous and often celebrates originality, which is to say, anarchy, even though it is often cultivated by and within hierarchical organizations. Separate from all of these is every individual’s subjective innocence, which the immersion in culture and history can never smother completely. The essential identity of everyone as an individual is an active process of creative orientation, a personal interiority of spiritual non-actuality, intervening continuously in brute actuality as a particular embodiment. Individuals get deeply immersed in pre-existing streams of culture early in life, but creative thinking, reconceptualization, is performed entirely at the level of the individual.

Why Religions Don’t Count

Religions are also important culture streams, conservatories of a certain kind of metaphysical ideology. In general, religions counsel their flocks to seek refuge and tranquility in the promise of an eternal and other-worldly transcendence to be actualized in a distant future, and so to disengage from concerns about power and wealth in the empires of this world. By this token, religions universally advance a top-down cosmic orientation that depicts normal individuals at the bottom of a metaphysical chain of command, a placement that lacks both power and rights-meriting status. That places religions perfectly to serve as the “ministry of mystical justification” for alpha-trophy dominance culture, and they frequently partner with imperial organizations in pacification and control of the low-status masses. Religions have often placed high value on scribal culture as the guardian and interpreter of holy texts and codes of law elaborated from such texts. However, religions do not merit inclusion with the three culture streams sketched above because the hierarchy they model in their ideology and organization is derived wholesale from the culture of dominance, and the ethics of care and nurture they occasionally encourage is derived wholesale from the culture of nurture. As for scribal culture, although there was a very early association of writing with supernatural powers and magic, and with imperial organization, scribal culture developed in a way that makes it independently relevant wherever language-based ways of learning and understanding are involved, and ultimately cultivates the inscribing of individual voices, beyond the reach of other streams of culture. Intrinsic to scribal culture, although often uncredited, is an experience of spirituality that is completely at odds with the top-down centralized hierarchy typical in religions and traditional military-based institutions of sovereignty.

Why Class Struggle Doesn’t Count

The economic and political overclass, the class of patricians, the most dominant operators of dominance culture, oriented within old and highly developed ideologies sanctifying macro-parasitism in the patrician way of life, is certainly class conscious as a distinct social entity, but there is no equivalent but distinct worldview for a proletariat, a working or plebeian class. In fact, the culturally supplied conceptual reality within which working people orient ourselves is pervaded by the patrician ideology, the top-down metaphysical (religious) chain of command which sanctifies the existence of subordination. There is nothing intrinsic to the cultural legacies from “folk cultures” to seriously discredit the hierarchical metaphysics that anchors the patrician worldview. The conservatism of the privileged has often found an ally in proletarian conservatism. Proletarian males are carriers of alpha-trophy dominance culture just as much as males everywhere, because it represents the cultural ideals of masculinity. To the extent that proletarian class values are represented by socialism, they are derived wholesale from nurture culture. In any case, nobody but patricians wants there to be an enduring and culturally distinct proletarian class. The conclusion is that, in terms of historical political developments, the class of proletarians is not an autonomous engine. The opposition to competitive dominance culture has come from nurture culture and the literary culture of interior individualism.

The Three Streams

The three culture streams that are autonomous engines-of-community are all very ancient. The stream of scholarship goes back to the invention of writing from something like 5,000 years ago, plausibly in ancient Mesopotamian Sumer. Mastering the craft of literacy tends to form social bonds among its devotees. The alpha-trophy dominance culture found its ideal form in the conquering outpourings from the Great Eurasian Steppe, fountain of macro-parasitic herding culture. However, the first-language-nurture culture is surely the oldest, from the first human development of language between mother and child. Although these culture streams are autonomous to an important extent, having maintained their separate operations for thousands of years, they also survive by using, tolerating, and intermingling with each other. For example, dominance culture became the ideal of masculinity and so has a strong influence wherever there are men, especially men in groups devoted to physical strength, death-defying fearlessness, and kinetic action. Scholarly culture was a male preserve through most of its existence, and so the influence of the power-adulating culture of masculinity can be recognized in most intellectual work. For example, Thomas Hobbes (1588-1679) represents a number of philosophers who were childless and single privileged men immersed in a minority culture of alpha-male competition for dominance in the pageantry of seventeenth century Europe. It is not surprising that scholars or intellectuals in that setting grasped human nature as little more than egoism and a war of all against all, because that represents their ideal of masculinity. The parochial narrowness of their experience institutionalized a crucially distorted conception of human nature which is still plaguing us. In ancient times Plato and, much later, Augustine also were embedded in privileged male culture-pods. Those philosophers believed human attachment to be brittle and possible only as a gift from awe-inspiring power, requiring submission to power. Like Hobbes, they glorified the state as the greatest human achievement. The modern state was conceived and put into practice in the cultural matrix which made life interesting and fun for competitive alpha males. The other gender-based worldview, the realm of child-nurture, managed and cultivated by women, was effectively unknown, ignored, and despised by men from time out of mind, a cultured policy of willful blindness. The alpha-trophy culture claims the exclusive distinction of authentically expressing nature, but that claim is a ridiculous bias. The female cultivated culture of first-language-nurture has every bit as legitimate a claim to express nature (and a greater claim to intelligence), and points toward a social organization much different from the dominance pageantry of capitalism. When the value of nurturing children enters the picture, what is natural is co-operation, play, sharing, and love.

First-Language-Nurture Culture

That there is more than egoism motivating intelligences is illustrated most spectacularly in first-language-nurture collectives. Women and children do the work of connecting, caring, nurturing. Undefeated by all the macro-parasitism imposed on them by powerful collectives and individuals, a majority of women persist in their work of building connection with new human arrivals, engaging face to face through innumerable hours of an infant’s learning the ways of human interconnectedness and especially language. Mothers in that situation also find one another and share in building the culture of nurture and caring support. What parents, especially mothers, enjoy doing for their children, for each other, for other people’s children, for their parents, siblings, and friends is a conspicuous example of non-egoistic human interconnectedness. The first-language-nurture culture is robust and ancient, providing parenting, belonging within personal interconnectedness, language skills, and mutual adult support. The fact that the first-language-nurture culture and operations are not recognized as the foundation of social order reveals that nasty political forces are at work. That the common distribution of nurture has been ignored so consistently by social and economic philosophers, such as Hobbes and Adam Smith, who insisted that egoism alone is dominant in individuals, shows that the intended audience of such authors was the collective of privileged males enjoying benefits from acting out the egoistic alpha-trophy ideology of masculinity. There are two very distinct and contrasting gender-based world-views in the human community, and the one focused on the value of dominance recognizes the other (often unconsciously) as an existential threat.

The most pervasive motivational narrative in modern culture, the official meaning of modern life, could be described as self-definition through competition in the market economy. However, the dominance of such a view is another instance of a cultured contempt for the female-managed and child-centred value matrix, because the conversation with children and the social life which surrounds it have been more rewarding and meaningful all along and everywhere. As a force for social stability, the most undervalued asset is children. People continue to have children not because children are cute, or from brute instinct to continue the species, but because children are contributors to the vitality of the human conversation, crucial interlocutors for adults. The innocent curiosity, love of honest attachment, and delight in questioning and discovery characteristic of children is valuable in itself and not just as a stage to be rushed through on the way to adult mentality. Couples often reach a point of wanting to part company, but it is very rare for anyone to want to separate from their children. Even parents who become alienated from adult children reach out again when grandchildren appear. The bond with children is the strongest in human experience. (Children also keep re-inventing language instead of just passively learning it.) As a social foundation, then, we retain a focus on arrangements around the conversation with our children and the innocent love and playfulness they offer. That includes the reality and force of first-language-nurture culture, authentic attachment, elemental bonding, and sharing awareness between individual voices. Children still count as the focus of meaning for all classes, largely a nihilism-free zone. The imperative to nurture children ties people to stability in production and consumption, but not to any particular ideology or metaphysical assumptions.

Social Order

Hobbes failed to recognize or imagine that there is another common experience of human interconnectedness, namely from within the culture of intense personal engagement with newborns, infants, and toddlers for the project of initiating them into the connection of intelligences through language, shared culture, caring, and nurture generally. From that alternative ‘state of nature’ the interconnectedness develops without a social contract or a law-giver from above. The fact that women carry on with their nurture culture is what actually accounts for the stability of human interconnectedness. The guarantor and binding mechanism of social order and human communication networks is not the sovereign authority of the star-system meritocracy, nor its police forces, armies, guns, or prisons. Sovereignty is not the source of social stability. Social order and interconnectedness are products of the informal non-family collectives which groups of mothers form with their children to have the children play together and learn to speak the communal language. Such groups tend to ignore family separations and instead create informal collectives pragmatically with any willing mothers in the vicinity. They build on and extend accomplishments from the countless hours that mothers spend engaged with their children, face to face, voice to voice, enjoying the elemental pleasure and mutual inspiration that particular intelligences experience in connecting with each other.

Nurture and War

The extended nexus of first-language acquisition is in some ways a conservative force since stability is necessary for nurturing children. However, it doesn’t value wars, gambling, or radical inequality, some of the worst plagues on humanity, which are treasured by the alpha-structure. Nurture culture has an intrinsic tendency toward promoting equality because it is common knowledge within that culture that huge investments of loving care, personal attachment, energy, strategy, and work go into the survival and linguistic engagement of every human being, and it is bestial and criminal to waste any single one. The main reason to avoid violence is that violence disrespects not only its victims but all the sacred investment of nurture that supported their survival. First-language-nurture groups create the interconnectedness in the first place and work on it day in and day out, so when the interconnectedness is poisoned there is bound to be some alienation and rage among people working to keep it vital. It adds another layer to the rage and alienation from having the work and persons of females disrespected almost universally, a situation that is made difficult to correct because of the immediate demands of nurturing work. The point is not that women are uniquely able or impelled to nurture, but that a fundamental sociability in human spirituality is revealed in nurturing activity, that such widespread devotion reveals the depth of sociability in human spirituality generally. There is no justification here or anywhere for the ghettoization of nurture or of women’s choice of work.

Dominance Culture

The alpha-structure devises an economic and political agenda so that wars can still be fought, transferrable wealth funnelled upward and concentrated, the gambling addiction of the finance industry celebrated, money from corporate crime laundered, and the privileges and pleasures of unlimited wealth can be undisturbed. It accepts that the commonality of people are more usable, compliant, obedient, and manageable when kept in a vulnerable psychological state and guided within certain boundaries of experience. The alpha-structure craves the macro-parasitic fruits of economic and political control, and psychological manipulation is simply an essential aspect of that control. Part of that is a requirement to trivialize and denigrate the vital importance of the first-language-nurture culture which is actually the source of stability in the human interconnectedness. The core ethos of the alpha-trophy faction is full-spectrum dominance and the elimination of competition from alternative visions, by kinetic violence if necessary. It is not possible for people high on that Kool-Aid to do anything other than ridicule any generalization of the value of nurture. Under dominance culture, the political marginalization of the first-language-nurture culture is so extreme that the arrival of a continuous stream of new persons, linguistically and socially equipped and competent, is passed over as an event of brute nature, a given like minerals in the ground. Women doing the work of building fundamental attachments among separate intelligences are discounted as fauna, operating under biological compulsions, “maternal instinct”.

Scribal Culture

Just as the nurture of children (and community) by mothers reveals an aspect of humanity beyond the conception and comfort zone of social theories like Hobbes’, the same is true of the personal experience of, and a certain chain of political interventions by, literary culture. Even though literary arts were and are sponsored and exploited by alpha-families and religious cults as supports for intimidating dominance, the mental life of a literate person acquaints him or her with private experience of a certain freedom and self-possession. The gift of scribal culture is enrichment of personal interiority, an elaborate interior identity, direct acquaintance with ideality as secular spirituality. Individuals are gratified by such personally interior processes as questioning and creative reconceptualization and by expressing that creativity in a distinctive voice. (Personal orientation is not a structure of symbols, but rather an interior spiritual bearing of intervention within brute actuality.) The mental life of literacy occasioned a kind of thinking that came to be called “rational”, willing to evaluate different sides of an argument with no limit on time since propositions exist in objective form for any reader consider. The cultural stream of reading and writing, abstract thinking and study, critique, and interpretation, more than either of the others highlights a depth of creativity and freedom at the level of the individual, the literary voice as distinct from the social voice. It elaborated a spiritual world of ideas as a vast context for strict concreteness.

Proof of the innovative political force of literary culture is in the pudding of history. For example, essential to the European Renaissance was the confrontation of Christendom with long-gone ancient pagan culture, based on the re-discovery of ancient texts and works of art, and a re-evaluation of pagan culture to acknowledge its general superiority. The context for development of European education at that crucial stage was an urgency to benefit from the previous culture which had produced inspiring people, with inspiring literary voices and thoughts. (It wasn’t about concrete economic pragmatism.) A crucial piece of what excited Renaissance Europeans was pagan humanist individualism (Stoicism, Epicureanism, and Skepticism), an excitement that launched a philosophical de-stabilization of the Christian ideology around the spirituality and destiny of the human individual. There was also a technological innovation, the printing press, which accelerated the pre-existing movement for universal literacy. The great western spiral of revolt that started in the time of John Wycliffe (1331-1384) and the Oxford Lollards was associated with Wycliffe’s movement to promote proletarian literacy in vernacular languages, especially by translation of the Bible, a clear case of political intervention by the scribal culture stream. The Church of Rome was strongly against unauthorized Bible reading. Subsequent Protestant piety required universal literacy in vernacular languages so every individual could read and interpret holy scripture, an accomplishment that conferred on every individual a new kind of spiritual dignity.

Throughout the earlier medieval period, aristocracy had been a kind of junior partner to the Church in the sovereign supervision of Christendom, but the Renaissance involved an assertion of independence by aristocracy and monarchy. Church, monarchy, and aristocracy were the overt structures of sovereign power, institutions of the alpha-trophy culture of dominance. However, the Renaissance also featured a momentous, if less conspicuous, cultural movement, namely a sharp increase in the prestige of literacy, bookishness, and scholarly contemplative culture (including philosophy) which become an alternative model of virtue and accomplishment, a way to authority and accomplishment also available, even then, to some women. Qualities respected in aristocratic culture were distinctly masculine, military, and formally social, quite different from qualities cultivated by scholarship. It was around those historical events that the operators of dominance culture came to recognize the anarchic impulse intrinsic to the culture of ideality and thinking. Academic freedom, freedom of expression, freedom of thought, freedom of the press, have all been hotly contested political issues, as the recurring theme of book-burning illustrates. Censorship and the banning of books have been common acts of dominance culture. Universal literacy and education enabled a new kind of individualism, a kind established by personally interior cultivation and not in combat over scarce trophies. Entrepreneurship in literary culture eventually constructed the Republic of Letters outside the control of institutions, enabling the Enlightenment and new ideas of human rights and freedoms. Descartes’ declaration: “I am thinking, so I must exist!” truly expresses the potential of modern subjective individualism, a kind of individualism that manifests in the creative authenticity of utterance, of a voice that engages in conversation, instead of in hoards of concrete possessions. The republic of letters is a forum for multitudes of distinctive literary voices.

So, What is Patriarchy?

Patriarchy is the political and economic institutionalization, in the structure of social relationships within a state, of dominance culture at the expense of the appropriate influence and recognition of both nurture culture and the literary culture of ideality. Patriarchy is immersion in the metaphysical ideology of dominance culture, the conviction that social order depends on an edifice of control, power, hierarchy, force, supervision, rules, and contracts. This nearly exclusive institutionalization of the dominance culture is sanctified by a simplified (materialist-friendly) metaphysics of human nature, the Hobbesian view of human ego-gratification, comfortably incorporating a modernized version of the Christian dogma of original sin which asserts that individuals benefit from a system of domination, and that domination is pre-determined by God or nature. Such a competitive materialist view of human nature, the socially pragmatic view, is patriarchal ideology pure and simple, asserting a false metaphysics and a false conception of spirituality. Patriarchal ideology has convinced everybody that some sort of “…archy” is needed to keep us missiles of atomized egoism in check, but neither of the two alternative culture streams tends toward formation of any kind of “…archy”, and that is their strength. They each tend toward strong but less brittle interconnectedness, in fact, anarchic interconnectedness.

Notes

Tensions among the three cultures identified here can be recognized in the essay:

Ur-Fascism, by Umberto Eco, published by The New York Review of Books, June 22, 1995 issue. (A link to this essay was posted on Episyllogism Blog, WordPress, August 11, 2016.) Based on his experience growing up under fascism in Italy in the 1930’s, Eco presents core characteristics of fascism.

Some points in this posting were introduced previously:

Posting 9, October 25, 2011, Political Considerations

Posting 35, July 6, 2012, Transcendental Humanism

Posting 36, July 12, 2012, First Language Nurture

Posting 37, July 26, 2012, Sharing Awareness

Copyright © 2016 Sandy MacDonald.

Philosophy with a Whiff of Mysticism

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Tags: thinking, creativity, freedom, philosophy, spirituality, transcendence, mysticism, logic, history of philosophy

The School of Athens

In the centre of the fresco “The School of Athens” (by Italian Renaissance artist Raphael, painted between 1509 and 1511 in the Vatican, Apostolic Palace) Plato on the left and Aristotle on the right are gesturing their disagreement, each pointing to what he takes to be the most important focus of philosophical curiosity and thinking, and in doing so setting the agenda of western thinking generally for a couple of thousand years. Plato points skyward, asserting his metaphysics, which features the cosmic dominance of otherworldly and timeless Ideal Forms, anticipating Christian spirituality. Aristotle has his hand extended horizontally, palm open and facing downward, indicating that it is more important to understand the concrete world as encountered in ordinary living, anticipating science. Regrettably, they were both wrong. The focus revealed in the key question What is thinking? is the power of spirituality on a strictly personal-scale.

The intense spiritual effort known as mysticism is based on a conviction that there are profound spiritual features of the human situation which remain generally unrecognized either because they are metaphysically remote from the ordinary circumstances of human living (as in the metaphysics of Plato, for example), or else they are somehow hidden in plain sight, occupying an unidentified blind spot in human perception, especially as that perception is guided by normal cultural influences. Part of the claim and program of any mysticism, of course, is that those unrecognized features can (and should!) be disclosed and explored with certain special techniques. In the case of philosophical thinking on the question What is thinking?, the techniques available are familiar enough: questioning, self-questioning, and re-conceptualization. However, even such philosophical thinking can carry a whiff of mysticism in acknowledging a shocking strangeness lurking within the ordinary, a strangeness concerning human spirituality, and that appropriate acquaintance with spirituality has a transforming effect on experience generally.

Existenz*

To say that spirituality is personally ‘interior’ is to say nothing more than that it is not an actuality among things, but is still the marker of what is most local for any particular person. In the work of Martin Luther, such subjective interiority was called inwardness. In Stoicism, as well as in the work of Luther and Immanuel Kant, freedom was recognized as an important reality but entirely limited to that personal inwardness, and everything overt and public was conceived as completely pre-determined either by divine plan (logos for Stoics) or by material cause/ effect, so by God or nature. However, all of those ways of thinking were guided in what they conceived by ideas of cosmic hierarchy, in which the power of the almighty eternal was so comprehensive that no ephemeral and finite force could divert it in any way. Such ideas of cosmic hierarchy are unjustified.

The creative freedom that is personal spirituality is not a formless nothing, and is much more than passive consciousness ‘of’ something. It is teleological time: an interventionist bearing into actuality conceived as open futurity shaped by the personal specifics of anticipation, aspiration, and evaluation, including pre-actual anticipations of alternative discretionary interventions. Freedom has the form of time as open futurity constructed of non-actual and increasingly remote possibilities and probabilities, incorporating lessons learned, all in continuity with the most local actuality of embodiment. That the actuality of the present state of affairs categorically and specifically excludes and negates the actuality of all other states of affairs (temporal discontinuity), means that the existence of other states, which is required for the existence of time, can only be existence as non-actualities ‘interior to’ some living person. This spiritual ‘interiority’ is an individual’s ever-present embodied orientation in a time-structure of non-actuality (the non-actual future, the non-actual past). As freedom-empowering non-actuality, teleological time is the form of transcendent spirituality. A very elaborated orientation and directionality of interventionist bearing is certainly ‘in here’, continuously self-building with a streaming force of original questioning, creativity, and basic sociability, along with variably intense anxiety, desperation, and gratification. Power is not something that originates from the barrel of a gun, nor is it created by institutional customs and habits of stratification, authority, and subordination. Power originates in this spirituality at the level of the embodied individual.

That Whiff of Mysticism

The idea of metaphysical transcendence (effective non-actuality or immateriality), of course, contains a whiff of mysticism, suggesting ideas about what is supernatural, typically conceived as divinity, and about how humans should bring ourselves into an appropriate relationship to the supernatural. However, what is encountered in recognizing the personally interior non-actualities in freedom and time, although transcendent, is emphatically embodied, not all-knowing or all-powerful, and certainly lacks universal jurisdiction, so is not divine in any usual sense. This transcendence suggests a scattered multitude of equals instead of “something than which nothing can be greater”. Here there is nothing to be known about how to evade oppressive astral powers on the path up to divinity, no divine messages or powers in letters, words, numbers, events or images, nor anything else that could be cultish. This is transcendent spirituality without the dissolving of personal individuality which is typical of mysticism. There are no glimpses here of an almighty provider, legislator, and enforcer. This transcendence involves no debt, and so no guilt or gratitude, and has no involvement of any kind with disembodied intelligent entities. This transcendence is without the “all is one” or cosmic consciousness, without the supreme-source or cosmic moral ledger keeping and final day of reckoning. There is only this whiff of personal creative freedom which is not a thing. Perhaps the surprise is that spirituality and transcendence are still recognizable as such without the more grandiose features of mysticism.

Still, the personal use of thinking (on the question: What is thinking?) as a gateway to the experience of spirituality carries a distinct whiff of mysticism. For one thing, there is the recognition that working up a theory of spirituality is insufficient. In this thinking, the task at hand is not the construction of conceptual or abstract knowledge, but instead a personal experience, an encounter with and recognition of ‘interior’ non-actuality as transcendent spirituality. It is more a re-orientation to a grounding in that transcendence than any word-based knowledge or model-building. This is a personal and practical re-orientation as opposed to critiquing and tweaking the logic of theories and intervening in theoretical puzzles, which quite properly make up the important substance of academic work. This is personal in ways that theory never is. Nobody does this for money, but for intrinsic value, just as with mysticism. This alone is enough to put such thinking at the outer fringe of philosophy, where it should be unable to cast an unwelcome light on institutional philosophy, already considered fringy enough with respect to scientific knowledge.

Thinking and Time

To think is, sometimes, to question (doubt) in a way that is profoundly different from requesting information from a catalogue, such as people do with internet search engines or in the student – teacher interaction. This different kind of questioning or curiosity is not something with definite linguistic form. It is to have personal orientation progress outside previously habitual markers, categories, rules, and boundaries. It is a sense of unknowing and vigilant curiosity which specifically rejects established patterns. Questioning is a dissolving or failing of previously stable elements of subjective orientation: expectations of identities and relationships. They dissolve frequently in the process of an individual’s developing orientation. To think is to be vigilant to that dissolving, and so to unleash the gushing interior stream of alternative possible reconstructions: new and incompatible ‘propositions’ to be considered. This thinking as the movement between questioning and re-conceptualization is done in the context of both a person’s interventionist bearing, and the simultaneously expanding overall orientation at this moment of flight into actuality toward the openness of futurity. So, thinking is re-making the provisional stability of futurity, the personal specifics of anticipating, aspiring, evaluating, planning and executing interventions: re-conceptualization. There is no modelling or representation of this mental operation in logic theory, neither in inductive or deductive logic. The whole spirit of formal logic is to be coldly rule-governed and determinate, but re-conceptualization is indeterminate and warm, which is to say, creative. The active presence of a scattered multiplicity of embodied spiritualities, intervening as individuals into local actuality, makes the whole world indefinite, indeterminate, not yet a completed particular. Time is the incompleteness of everything. Thinking is a way of being in an indeterminate world, a world of possibility, a way of making such a world. This isn’t psychology, but rather the metaphysics of time.

Descartes was Right

If there is to be an event of questioning (thinking on the way to re-conceptualization) there must be an oriented bearing of intervention, anticipation, aspiration, evaluation, and so a thinking subject in flight between past and future. The inseparable combination of the temporality of thinking and the subjectivity of time establishes that Descartes was right about “Cogito, ergo sum.”.

Missing Spirituality

In an era when the decline of spiritual ideologies from antique religions is no longer seriously lamented, potentially clearing the field for better guides, the vacuum was filled instead by the modern ideology of competitive materialism, celebrated relentlessly in mass media and aided and encouraged by science in its role as dominant intellectual discourse. Thoroughly secular people still inclined to have spirituality in their lives, and there are many, often do so by involvement with the arts, cultivating appreciation of art and beauty. It is a positive thing that there are still so many determined to keep a sense of spirituality alive. However, ascribing spirituality to beauty directs attention outward toward some eternally mysterious source, remote and unattainable. Contemplation and appreciation of art and beauty, as a way of being spiritual, invokes a kind of Platonic idealism in which beauty represents a transcendent world which is otherwise inaccessible, almost perfectly alien to individuals. In such a context, the human connection to spirituality is occasional, passive, unreliable, and dependent on treasured properties for possession of which the most wealthy compete. This is a misconception of transcendence. The top-down metaphysical orientation re-enforces the hierarchy that is typical of arts culture, largely overlapping the hierarchy of competitive materialism.

The promise of philosophy reclaiming the metaphysical question of transcendence as its historically essential issue, even with its whiff of mysticism, is to open a more appropriate experience and discourse of spirituality. Regrettably, reputable philosophy has made itself as science-like and un-spiritual as possible, and so unavailable as a source of spiritual discourse. However, there is plenty of spiritual discourse in the history of philosophy, some of it cited above. Spiritually relevant philosophy comes of personally making something important of the question: What is thinking? What thinks is spirituality, a flight of creativity and so of indeterminacy, projecting creativity into actuality. Such a conception of spirituality upsets the Platonic-scientific sense of the world (including the social world) as a rigidly furnished bundle of structures waiting to be discovered, with all essences already finished and in place, and so where everything is as it must always be. As an act of creation, thinking is the reality of freedom at the level of the embodied individual, and keeps open the indeterminacy and incompleteness of the self and the world. Emphasizing thinking as spiritual power also shifts the sense of human wellbeing in a way that upsets the ideology of competitive materialism. Thinking itself is the best and essential achievement, self-conferred. Tapping the personally interior gusher of spirituality (intelligence), and bringing creations into the world is the way to fulfillment for both individuals and collectives.

Note:

* Some observations in this posting are responses to points made in:

What is Existenz Philosophy, written by Hannah Arendt, published in Partisan Review 8/1 (Winter 1946): pp. 34-56.

Copyright © 2016 Sandy MacDonald.