Semantic and Syntax Errors
Marxism, Circular References and Anti-Humanism
Photo by Eric Mills on Unsplash
“
Hegel thought he was defending the Spirit, butcaught himself in the mostinfinite errors ever seen, and incalculably harmed the cause of the Spirit” …
– Giuseppe Capograssi
“To be anominalist consists in the undeveloped state of one’s mind of the apprehension of Thirdness as Thirdness. The remedy for it consists in allowing ideas of human life to play a greater part in one’s philosophy”…
– Charles Sanders Peirce
What is meant by the above two quotes?
Does a Conscious Human Being participate in Reality, or is Reality a construct of a Conscious Human Being (i.e. a Marxist Social Construct [LINK] [LINK] )?
If Metaphysics is the Study of Being, the Science of Reality:
Modernity and Post-Modernity’s Embracement of a Theology of Marxism
[ What happened to Scottish Common Sense Realism in Education? [LINK] - How Europe’s New Political Class Began Rejecting Reality [LINK ] ]
Theology ( i.e. Greek theos (God) and logos (reason, discourse)) is the rational study of God, a Divine Reality, and all things in relation to God and seeks to understand the nature of God, the relationship between God and creation, and the meaning of existence in light of the Divine ( refer to First Epoque [LINK]).
It combines both the speculative (i.e. seeking to understand) and the practical (i.e. shaping and aligning beliefs and actions).
Historically, the history of Western Civilisation intellectual thought was grounded in this idea (refer to the Triadic Intellectual Scaffolding of Western Civilisation [LINK]) and ultimately anchored in the Theology of Christianity [LINK].
However, the emergence of Modernity reflected a Hinge Factor [LINK] and Hard-Fork [LINK] in the history of the West, where these triadic structures and relationships were being deconstructed by a Modern and Post-Modern Man [LINK] [LINK].
The embracement by Man of Liberation Theology [LINK] (i.e. an attempted liberation from God, nature and himself [LINK]).
A re-orientation towards the anthropocentric [LINK] [LINK] [LINK] [LINK] understanding of the nature of Reality.
Nominalism [LINK].
Idealism [LINK].
Materialism [LINK].
Dialectical Materialism [LINK][LINK][LINK].
Historical Materialism [LINK].
A Primacy of Human Consciousness [LINK].
What is the philosophical and metaphysical essence of Marxism?
The typical orthodox response to such a question is that Marxism is a political and economic philosophy.
A method of socio-economic analysis that critiques capitalism and advocates for a classless society.
However, an alternative way of understanding the nature of Marxism is to shift our perspective to a higher-order Theological and Philosophical viewpoint [LINK].
Was Marxism the inevitable “end-state” of Modern and Post-Modern Man’s attempt to deconstruct [LINK] the triadic intellectual scaffolding of Western Civilisation Intellectual Thought [LINK]?
The theological substitution of the rational Study of God with the rational Study of Man.
Man as God [LINK].
Man as the creator of the Modern and Post-Modern World (i.e. Hegel’s Second Nature [LINK]).
Man as the driver of his own destiny (i.e. Historical Materialism [LINK]).
Reality as a Collective Human Social Construct [LINK] [LINK]— a Nietzschean Perspectivism [LINK].
A Sociologism whereby knowledge and morality become social phenomena (e.g. Marxist Legal Positivism [LINK], Scientific Peer Reviews [LINK], a Social Tribal Orthodoxy in Education [LINK] [LINK], etc.).
Was the ideology of Marxism the new Modern & Post-Modern Theological substrate that could enable us to better understand the emergence of various 19th-20th Century Political Philosophical movements that have resulted in a drift away from self-governance & Divine Order to collectivism & an increasing concentration of power in the State and Corporations, including inter alia:
Hobbesianism [LINK];
Leo Strauss’s Three Waves of Modernity [LINK] - Individual Liberalism - Socialism & Communism - Fascism [LINK];
Euro-Communism [LINK] [LINK];
Corporatism [LINK] - State Capitalism [LINK] - Market State [LINK] - Stakeholder Capitalism [LINK];
Technocracy [LINK] and Technate [LINK];
As outlined in The Third Epoque - From an Age of Being to an Age of Knowing to an Age of Meaning [LINK], the history of Western Civilisation Intellectual Thought could be understood through the prism of the emergence of Three Intellectual Epoques in terms of how Conscious Man understood the nature of Reality, namely:
First Epoque - Age of Being: Ancient Greece and early to mid (e.g. Scholastics) Judeo-Christianity - God’s Creation and Divine Order - Human understanding God’s Creation;
Second Epoque - Age of Knowing ( Age of Reason, Logic and Scientific Inquiry): European Enlightenment - Human Creation: Science & Technology - Human Understanding & Creation; and
Third Epoque - Age of Meaning: Conscious Man’s phenomenological relationships of the whole (Peirce) grounded in the relationship of this Being (Dasein) to Being (Sein) (Heidegger) and mediated via Signs (Peirce) & emergence of Semiotics - Human understanding the relationship between God’s Divine Order & Creation and Human Understanding & Creation that deepens our understanding of the intelligibility of the Cosmos.
Each Intellectual Epoque has a distinct Metaphysical orientation in Consciousness Man’s ongoing investigation and inquiry into the Nature of Reality:
First Epoque - Core Question: What exists? Metaphysical Orientation: Being participates in Divine Being (Metaphysics is the study of Being - the Science of Reality);
Second Epoque -Core Question: How do we know? Metaphysical Orientation: Mind represents the World through Concepts, Laws and Reason (Logic is the study of Thought); and
Third Epoque - Core Question: What is the meaning of what exists, and how do we know? Metaphysical Orientation: Phenomenological relational synthesis of Being and Knowing through Open Inquiry in the World (act of Being - this Being’s relationship to Being (Heidegger) and Semiotic Triadic (Peirce)) through an interpretative act mediated via signs. (Semiotics is the study of Signs and Meaning).
However, as outlined in The Modern and Post-Modern Experiment - Secular Humanism [LINK] and The Hinge Factor - From Descartes to Nietzsche [LINK], the process of transitioning from the Second Epoque to the Third Epoque was derailed by the endemic embracement of Marxist Ideology [LINK] and Educational Indoctrination [LINK] [LINK] [LINK] that emerges from combining a re-orientation towards the Primacy of Human Consciousness [LINK] (e.g. Cartesianism - res Cogitans [LINK], Idealism [LINK], Modern Gnosticism [LINK]) and a Primacy of Man (e.g. Theology of Marxism [LINK]) which in turn leads to a Philosophy of Mechanisation [LINK] and a methodology of social, political, scientific, economic and cultural transformation grounded in Dialectical Materialism (Mao [LINK], Stalin [LINK], Marx [LINK]), Reflexivity [LINK] and Praxis [LINK]).
Given that Marxism is a power-directed system of thought [LINK], it is unsurprising that such an ideology was being increasingly universally embraced and imposed by various Globalist elites and powerful interests [LINK] - a Nietzschian Will to Power [LINK].
The emergence of the New Jacobins [LINK].
[LINK] - The New Jacobins
Marxism’s Closed-System Circular Reference - Marxism, Progressivism and Dialectical Materialism
To understand Marxism as a system of thought, one must first begin with understanding how René Descartes’ ideas transformed Modern Philosophical Thought (i.e. Modern Philosophy’s anthropocentric turn [LINK] towards the Conscious Thinking Subject [LINK]- Second Epoque [LINK]) as they relate to his understanding of Reason and Reality.
Rene Descartes’ Cartesian philosophy was central to the emergence of the Age of Reason [LINK].
Descartes viewed Reality as a mechanical system, and this worldview extended to the Human Body.
Sensory mechanics where a Human Being engaged with the World through the mechanical actions of a sensory system [LINK].
Through an ontological distinction where substances had differing attributes, Descartes distinguished between Res Cogitans (Mind - for example - Idealism ) and Res Extensa (Matter - for example - Materialism ).
Cartesian Dualism reflects this distinction (i.e. Difference - A is not B - Mind is not Body); however, how these two different types of substances interact causally remained unclear [LINK].
How are human mechanical sensations transformed into Human Thought [LINK]?
Cartesian Philosophy was certain of Human Consciousness and Cognition (i.e. the certainty provided by the Epistemological Subject - “I think, therefore I am” ) and how ideas & concepts and systems of logic provided the abstract tools of the Human Mind; however, it was less clear has to how these ideas and concepts reflected an external Reality if they are produced within ourselves?
Descartes’ ideas reflected a drift away from a Divine orientation as the ultimate source of Being (i.e. Creation) and a reorientation towards a Rational Conscious Man (i.e. a Primacy of Human Consciousness - certainty of the Conscious Thinking Subject). [LINK]
Subsequently, Nietzsche dissolves the Perceiving Cartesian Subject and solidifies the orientation towards a Primacy of Man [LINK].
A Liberated Man [LINK] and Dionysian Becoming [LINK].
The Theology of Marxism [LINK] builds upon this period’s ideas (including German Idealism (e.g. Hegel)) into shaping an ideology grounded in a collective Social Self-Realised Emancipated Man [LINK].
Conscious Man socially constructs [LINK] [LINK] and transforms Reality.
“Reality is what we take to be true. What we take to be true is what we believe. What we believe is based upon our perceptions. What we perceive depends on what we look for. What we look for depends on what we think. What we think depends on what we perceive. What we perceive determines what we believe. What we believe determines what we take to be true. What we take to be true is our reality”…
— David Bohm
Given that Marx’s Theology emerges from Descartes’ Rational Man, its Theological axioms’ roots are grounded in similar soil.
Where Cartesian Dualism reflects a substance dualism of res cogitans and res extensa, Marx synthesises via the process of transformation (i.e. praxis) the interplay of physical transformation (materialism) and metaphysical beliefs (idealism).
Consciousness is a product of material social relations.
A closed system grounded in Social Conscious Man (i.e. reflects Modern Philosophy’s anthropocentric turn).
Similar to Cartesianism, the World becomes objectified, and Reality becomes constructed through the application of Science (Marx’s Scientific Socialist Man [LINK]).
Human Beings’ knowledge becomes creative, world-shaping and constructive (e.g. Hegel’s Second Nature).
The combination of Science and Technology provides the catalyst for transformation (e.g. Marx — Social Construction of Reality).
Given Marxism is grounded in a Social Conscious Man, Reality must be imposed through force (i.e. a Socially Constructed Reality) and political ideological alignment - refer to Del Noce’s New Totalitarianism [LINK].
Hence, Marxism is a power-directed system of thought [LINK] where language that communicates meaning no longer needs to have any nexus to an underlying independent reality [LINK].
(Note - a distinction can be made between the embracement of closed (i.e. within Marxist Ideological thought) self-referential Dyadic Saussurean Semiotics - Signifier & Signified [LINK], in contrast with an open (refer to Peirce’s 1892 essay The Law of Mind [LINK]) referential Triadic Peircean Semiotics and the Pragmatic Maxim [LINK] grounded in infinite semiosis of Man’s participation in Reality (i.e. act of Being))
Marxism reflected a Modern and Post-Modern Experiment - Secular Humanism [LINK].
“Foucault’s journey shows how much of the radical left gradually replaced Marx’s economic revolution with cultural revolution
, and then, when that failed to produce meaning, began romanticising movements that stood against the West altogether.
Foucault wasn’t alone. Jean-Francois Lyotard, Jacques Derrida, and Richard Rorty,the main voices of postmodernism and deconstruction, all rejected the idea of absolute truth.They taught generations of students that morality, reason, and reality itself are “social constructs”.
That’s the foundation of relativism: no truth, no objective good or evil, just “perspectives”.
Once you destroy truth, you destroy moral hierarchy.
And once there’s no hierarchy, the West can no longer claim its values, democracy, freedom, women’s rights, human dignity, are better than any other system.
That’s how postmodernism opened the door for a strange and dangerous alliance”…
[LINK]
[LINK] - The Modern and Post-Modern Experiment - Secular Humanism
Peircianism’s Open-System Triadic Semiosis and Husserl’s Intentional Consciousness
“But by “semiosis” I mean, on the contrary, an action, or influence, which is, orinvolves,a cooperation of three subjects, such as a sign, its object, and its interpretant, thistri-relative influencenot being in any way resolvable into actions between pairs”…
– Charles Sanders Peirce
In contrast to Marxism’s closed ideological system of a socially constructed Reality grounded in a Primacy of Man (e.g. Historical Materialism [LINK]), 20th-century American Philosopher Charles Sanders Peirce’s (America’s Greatest Thinker [LINK]) philosophical ideas provide an alternative modern framework to understand the nature of Reality that reflects Man’s participation in Reality and draws upon Western Civilisation's rich intellectual tradition ( e.g. Duns Scotus - Moderate Realism) .
An open (refer to Peirce’s 1892 essay The Law of Mind [LINK]) referential Peircean Triadic Semiotic System grounded in infinite semiosis of Reality illuminated via the act of Being.
An intentional consciousness (Husserl) and this Being’s (Dasein) relationship to Being (Sein) (Heidegger).
It is through the mediation of meaning via signs that Conscious Man (the interpretant) and the object (an element of Being) form a triadic relationship where the meaning of the sign is shaped (i.e. a normative function) by its practical effect (Peirce - Pragmatic Maxim).
Both the metaphysical and physical are entangled in Being’s relationship to Being (i.e. a Monism).
