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New Left, Local Control, and Fascism

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53<br />

assumptions which are absolutely mutually-irreconcil- more profound reality in which the contradictory<br />

able. The attempt to construct a logical system of any concepts are put on a coherent footing <strong>and</strong> the contrakind<br />

along these lines depends upon at least two funda- diction itself is put on that same coherent footing.<br />

mental postulational assumptions. First, it is necessary<br />

to assume that certain "particles" or "existences" To illustrate this on a broad scale. The concept of<br />

have a kind of self-evident existence. That is, that their living processes is contradictory to a prevailing, emexistence<br />

does not depend on their relationship to pirically validated conception of non-living mechanical<br />

existences external to themselves. If such a construc- processes. E.g. neg-entropy versus entropy. Both are<br />

tion is to fulfill the requirements of a logic, it must also true <strong>and</strong> the contradiction between them is also true.<br />

assume relationship among such existences. Now, the Then, there must exist a more profound set of concepts<br />

introduction of the notion of effective relationship in which neg-entropy <strong>and</strong> entropy are reduced to a<br />

nullifies the elementarity of the entities participating in common concept <strong>and</strong> from which st<strong>and</strong>point the contrathe<br />

relationship. This applies even if the only assump- diction between living neg-entropic <strong>and</strong> mechanical<br />

tion of relationship is comparison.(14) entropic phenomena is also necessary.<br />

This general method can be applied in two obvious<br />

Kant's attempt to solve the problem of both religion ways. One may attempt to maintain the postulates of<br />

<strong>and</strong> classical materialism failed precisely because he elementarity, such as Kant's thing-in.ltself, <strong>and</strong> atdid<br />

not free himself from the notion of elementarity tempt to attain a definition of the relations among such<br />

lodged in his Ding an sich. Nonetheless, he accom- existences by a dialectical process. Or, one may regard<br />

plished several things which are of historic importance the thing-in-ilself as simply a derived concept. In the<br />

to the advancement of the human race. First, he latter case one ends up with fundamental conceptions<br />

at least paralleling those of Hegel.<br />

exposed the fatal particular fallacies of British <strong>and</strong><br />

French materialism to the extent that only an ignoramus<br />

can be an empiricist today. Second, he demon- Admittedly, we have enormously simplified the<br />

strated by the rigorous procedures employed in his own matter of Kant versus Hegel, out of respect for the<br />

failure the impossibility of any logical positivism, the specific focus of our inquiry here, <strong>and</strong> the positive<br />

implicit goal of the old metaphysical materialism, solution to this problem we have yet to present. What is<br />

Thirdly, <strong>and</strong> most important, he put the dlaleetical essential to our purpose from the Kant-Hegel developmethod<br />

on a more rigorous basis, ment is the following. Hegel carried the dialectical<br />

method, first put on a rigorous footing by Kant, to its<br />

It is necessary to clear away the rubbish which many ultimate formal implications. That is, instead of imaginreaders<br />

have been led to associate with the term ing that the real universe is an aggregation of elemen-<br />

"dialectical method." The dialectical method has tary"particles" or "existences," <strong>and</strong> attempting, from<br />

nothing to do with the sophistry of "thesis-antithesis- that viewpoint, to build up a picture of the universe as a<br />

synthesis" as those terms are ordinarily presented in whole, we start with the universe as a whole, <strong>and</strong> work<br />

either academic courses taught by charlatans or the downward, so to speak, treating the apparently-ele-<br />

"blab"-school indoctrination courses of certain sects, mentary particular things as events created by a uni-<br />

Thesis, antithesis, synthesis are terms with definite versal process.<br />

connotations in the Kantian dialectic, but in no wise the<br />

connotations put into more popular currency by the The devastating fallacy in Hegel's dialectic was his<br />

cited blabbers, attempt to define a formal solution to the problem of<br />

human knowledge. As Marx acknowledges, Ludwig<br />

The problem which gives rise to a dialectical method Feuerbach was the first to discover the major flaw in<br />

is this.(15) Human knowledge develops as collections of Hegel's system: "the negation of the negation." We<br />

specialized knowledge respecting narrow domains of shall not explore here the formal errors incurred in<br />

practice, specialists discovering working-principles employing Hegel's mistaken "negation of the negawhich<br />

are more or less irrefutable from the st<strong>and</strong>point tion," but merely illustrate the problems to which this<br />

_f that narrowly-defined practice. Yet, the concepts fallacy leads in practice.(16)<br />

arising in this way from collective human practice seem<br />

usually mutually contradictory, irreconcilable. A formal logical determinism leads to such fatalistic<br />

conceptions, actually adopted <strong>and</strong> illustrated by Lenin's<br />

If the universe is coherent, the only axiomatic as- philosophy teacher, Plekhanov, as that if Napoleon had<br />

sumption of the dialectical method as such, then we not existed, French history would have created a Napohave<br />

these realities to resolve. First, provided that each leon like him to fill the historical need. In politics, this<br />

concept is empirically-validated, then the concepts are obviously leads to such fatalistic conceptions as revoreal<br />

<strong>and</strong> the apparent contradiction in concepts is also lutions inevitably occurring when they are ripe.<br />

real. Second, since it is proper to regard all these<br />

immediate realities as if they were products of some To save his system, Hegel resorted to the fantastic<br />

coherent common basis, then there exists another, device of declaring the Roman (Hellenistic) slavery-

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