08/31/23

Looking at Glenn Diesen’s Book (2019) “The Decay … And Resurgence…” (Part 1 of 21)

0001 The book before me is Dr. Glenn Diesen’s contribution to Routledge’s Series, Rethinking Asia and International Relations. The text carries the full title of The Decay of Western Civilization and the Resurgence of Russia: Between Gemeinschaft and Gesellschaft. The series editor is Emilian Kavalski, the Li Dak Sum Chair in China-Eurasia Relations and International Studies at the University of Nottingham in Ningho, China. At the time of publication, Dr. Diesen is a Visiting Scholar at the Higher School of Economics in Moscow and Adjunct Research Fellow at Western Sydney University. Diesen’s research interests are in international relations, political science, international political economy and Russian studies. Say nothing of history.

0002 So… um… how does this book overlap with my interests?

I am interested in civilization. The persistent question that arises in Razie Mah’s masterwork, An Archaeology of the Fall,is, “What potentiates civilisation?”

0003 Consider the hypothesis of the first singularity.

The evolution of talk is not the same as the evolution of language. Our capacities for language evolve in the milieu of hand talk. The ancestor to our own species practices fully linguistic hand talk. Very successfully, I might add. The voice is recruited to assist in synchronizing large groups (plus, a little sexual selection gets thrown in). Once the vocal tract is under voluntary neural control, speech is added to hand talk at the start of our own species, Homo sapiens.

Homo sapiens practices a dual-mode of talking, hand-speech talk, for over 200,000 years before the first singularity. The first singularity starts with the Ubaid of southern Mesopotamia.

As the ocean levels rise at the start of our current interglacial, two hand-speech talking cultures in the then dry Persian Gulf are forced into the same territory. One is a Mesolithic fishing culture occupying the river ravines and coast. The other is a Developed Neolithic culture (agriculture mixed in with stockbreeding). These two cultures meld, forming a pidgin then a creole language. That creole language turns out to be the first instance of speech-alone talk.

0004 The semiotic qualities of speech-alone talk are significantly different than hand-speech talk (and hand-talk). I won’t get into the details, but the consequences are enormous.

Hand-speech talk facilitates constrained social complexity (which, to me, calls to mind Diesen’s term, “gemeinschaft”, literally translated into the “rod of generality”, coinciding with tradition, intuition and, what modern scientists deride as “irrational thought”).

Speech-alone talk permits unconstrained social complexity. Spoken words can be used to label things that cannot be pictured at pointed to, such as the term, “gesellschaft” (another one of Diesen’s key terms, literally translated into the “rod of the journeyman”, coinciding with specialization, analysis and, what scientists misleadingly call “rational thought”).

0005 The Ubaid of southern Mesopotamia starts, say, 7800 years ago, which I label 0 Ubaid Zero Prime (0 U0′ or “zero uh-oh prime”, with “uh-oh” expressed as if reacting to an accident or a mishap).

At 0 U0′, the Ubaid of southern Mesopotamia is the only culture in the world practicing speech-alone talk. All the other Neolithic, Epipaleolithic and Mesolithic cultures of the time practice hand-speech talk.

Today, all civilizations practice speech-alone talk. The only (now dying) cultures that remember their hand-speech traditions are the Australian Aborigines and the North American Plains Indians. Both are losing the hand-component of their hand-speech talk, due to exposure to speech-alone talking cultures and civilizations. The receding of original justice, when all social circles work in harmony towards human flourishing in a world of signification, is nearly complete.

0006 Weirdly, that recession lies beneath the surface of recently examined books in anthropology.

Consider the following reviews, appearing in the Razie Mah blog.

Looking at Ian Hodder’s Book (2018) “Where Are We Heading?” (June 2023)Looking at David Graeber and David Wengrow’s Chapter (2021) “Why The State Has No Origins” (March 2023)

08/3/23

Looking at Glenn Diesen’s Book (2019) “The Decay … And Resurgence…” (Part 21 of 21)

0180 Postmodernists recoil from grand narratives.

Yet, they embrace parlor games.

Perhaps, for their amusement, they may consider contemporary figures as stand-ins for the theodrama of the second civilisational cycle just imagined.

Or, they may ridicule the concept of a Plutonic year or the relevance of Jupiter-Saturn conjunctions as a clock on the Celestial Earth.

In their distraction, they ignore the grand narratives that Diesen’s time-honoring Greimas square potentiate.

Isn’t imagination what we need?

0181 In several points in this book, Diesen says that the Russian… well… even more broadly… the Eurasian resurgence needs an ideological vision that organizes gesellschaft. The same statement-of-need is found other books on contemporary international politics.

In Comments on Daniel Estulin’s Book (2021) “2045 Global Projects At War” (available at smashwords and other e-book venues), the commentary concludes with a sequence of interscopes that prepare a vision for the Chinese Datun, the conclusion of and the start of an opening of the Celestial Heavens (occurring in the years 2044 and 2045, respectively). This 2250 year cycle ties back to the passage of the first singularity through eastern Eurasia (now China), sometime after 1000 U0′.

The passage of the first singularity into northern Eurasia (now Russia) occurs around the same time, seeding the Kurgan culture, who tames horses and runs on wagons. Later, these migrating chiefdoms flood into western Europe and northern India in an exercise in elite dominance. The event is called “the Indo-European language expansion”.

The passage of the first singularity into western Eurasia winds through the Aegean, giving rise to late copper and bronze age civilizations. Do monuments such as Stonehenge signify the last efflorescence of hand-speech talking cultures or the adoption of speech-alone talk?

The passage of the first singularity into the Indian subcontinent initiates the settlement of the Indus floodplain, giving rise to the Harappan civilization.

The passage of the first singularity through Persia, directly east of Mesopotamia, occurs much earlier, seeding the Susa culture, which rises and then is overwhelmed by the neighboring Uruk culture. Doesn’t that sound like an original imprint for Iran, located at the crossroads of Eurasia?

0182 What am I saying?

I am interested in civilization. The persistent question that arises in Razie Mah’s masterwork, An Archaeology of the Fall,is, “What potentiates civilisation?”

0183 The answer is the hypothesis of the first singularity.

This hypothesis calls for creative, interdisciplinary and altogether fantastic anthropological and archaeological inquiry into the potentiation of civilization throughout Eurasia (as well as the Americas).

What a research project!

Eurasia is home to the first civilisations, as well as early language expansions, such as the Indo-European and the Austronesian.

Eurasia is currently home to many distinct civilisations which, like Russia, are about to enter a new spring of sovereignty, as the summer of geoeconomics ends with the demise of the world’s reserve currency, shorter (and perhaps more expensive, but definitely more reliable) supply chains and respect for borders.

0184 Glenn Diesen is on target, in calling for a novel ideology, supporting neopragmatist approaches.

A research project based on the hypothesis of the first singularity responds to that call.

Likewise, Alexander Dugin is on target by envisioning a fourth political theory that is not a theory at all, but a pragmatic and tradition-cultivating being there. Dasein!

To me, nothing conveys Dasein, better than the realization that our current Lebenswelt is not the same as the Lebenswelt that we evolved in.

Both Diesen and Dugin, in their own ways, call for a new imagination, one that addresses the gesellschafts of all Eurasian civilizations with a series of questions, asking, “Where does the world come from? Where do humans come from? What went wrong? What is the solution?”

0185 Today, the natural and social sciences of the West are accepted by all the Eurasian civilisations, not as absolute truths, but as methods of inquiry. They set the stage for the mind-boggling hypothesis of the first singularity. But, because of their materialist and instrumental inclinations, they never proposed the obvious. The human niche is not a material or instrumental condition.

The first tool of the intellect for our species, Homo sapiens, is hand-speech talk.

The second tool of the intellect for our species is speech-alone talk.

Ten thousand years ago, all Paleolithic, Epipaleolithic, Mesolithic and Neolithic cultures practice hand-speech talk.

Today, all civilizations practice speech-alone talk.

The transition from the Lebenswelt that we evolved in to our current Lebenswelt is called the first singularity.

The first singularity begins with the Ubaid of southern Mesopotamia and spreads on the wings of mimicry.

0185 Keep that research project in mind.

Razie Mah offers, in his blog on the date of Oct 1, 2022, “A Fantasia in G minor: A Speech Written for Gunnar Beck, MEP”. The “G” stands for Germany. The “minor” stands for its location in the grand expanse of Eurasia. The speech is intended to be read in the European Parliament, currently an expression of BG(il)Lism and vassal of… chuckle… American Judeo-Pagans. But, in this speech, the Parliament is the stage for the declaration of something more important than the identity of the hidden operators behind the destruction of gas pipelines running beneath the Baltic Sea. Gunnar Beck needs only to stand up and give a 15 minute speech that calls for an act of imagination.

0186 My thanks to Glenn Diesen for his interesting and provocative book. I pray for his continued work in these challenging fields of inquiry.

02/28/23

Looking at Michael Millerman’s Chapter (2022) “…Dimensions of Dugin’s Populism” (Part 1 of 9)

0001 In late 2022, Americans loathe the Russian civilization because the Soviet Union was a existential enemy during the Third Battle Among the Enlightenment Gods: The Cold War Among Materialist Ideologies (1945-1989 AD).

After the collapse of the Soviet Union, not much has been done to alter Americans’ fears, even though lots of water has passed beneath the bridge of history. Indeed, much has been done expressly to conceal those waters, full of greed, ambition, illusion and delusion. The modern intelligensia is guilty of sins of omission.

0002 Here is a brief remediation of that sin, which, unfortunately, may itself be a transgression.

When the Cold War ends in 1989, many difficult to comprehend events follow. Boris Yeltsin supervises a firesale of Russian state property. Maybe, “firesale” is not the right word. “A mind-bending transfer of ownership” may be better. Soon, oligarchs corral entire industries and markets. Russian GDP falls like no tomorrow.

Then, before the wholesale transfer of Russian commodity wealth is fully consummated, Vladimir Putin steps from under the wings of Yeltsin’s weakness and corruption. Following a series of explosive events, Putin manages to secure leadership of the listing ship of the Russian State. He rights the boat, sending many overboard (so to speak).

The predatory wolves of the American Empire do not forget. They lick their wounds. They plan their revenge.

0003 Oh, so that is the reason why nearly every mouthpiece of the American Regime denounces Russia, as if it is still the Soviet Union of old. When the Americans win, they want total surrender. So, the American citizen remains informed that the Cold War never really came to a conclusion.

Just as America once looked to the East and saw an “iron curtain”, Russia now looks West and experiences a “word curtain”.

0004 Of course, this brief transgression into history is required to introduce the tragic philosopher, Alexander Dugin. From 1989 on, Dugin formulates and proposes new ideas concerning the fact that Russia did not totally surrender to America’s empire religion. His struggles culminate in a book that finally breaks through the Western word-curtain about how bad Russia is. That book is titled, The Fourth Political Theory. First published in Russian, an English translation comes out in 2012.

Three years later, Razie Mah electronically publishes Comments On Alexander Dugin’s Book (2012) The Fourth Political Theory. This commentary is available at smashwords and other e-book venues.

0005 Simultaneously, as well as more amazingly, Michael Millerman decides to make the philosophical work of Alexander Dugin the topic of his doctorate in philosophy. Oh, that does not go well. How dare this young intellect challenge the current narrative. Dugin should go into a box. He is a fascist. Or rather, a communist. Or something similarly unsavory, like a Eurasianist. Yes, that box should never be opened.

0006 Michael Millerman, like Pandora, opens the box. And the last monstrosity to emerge is hope.

He actually graduates with his doctorate.

The subsequently blacklisted Millerman starts his own school. The cancelled Millerman publishes the book that I currently examine: Inside Putin’s Brain: The Political Philosophy of Alexander Dugin (2022: Millerman School). Yes, Millerman starts a school. Look and see.

0007 In these blogs, I comment on chapter two, titled, “The Ethnosociological and Existential Dimensions of Dugin’s Populism”. This chapter is originally published in Telos (Winter, 2020).

In order for the reader gain an acquaintance with the Greimas square, I recommend blogs appearing at www.raziemah.com for January 2023. These blogs include Looking atAlex Jones’s Book (2022) The Great Reset and Notes on Daniel Esterlin’s Book (2020) 2045 Global Projects At War.

02/16/23

Looking at Michael Millerman’s Chapter (2022) “…Dimensions of Dugin’s Populism” (Part 9 of 9)

0050 Eden, the Lebenswelt that we evolved in, is where we, in our current Lebenswelt, come from, but cannot return to. The myth of Adam and Eve says it all.

The ethnos is where the narod comes from and cannot return to.

0051 The implications weave together psychology, sociology and biology.

How can the ethnos (D), the Lebenswelt that we evolved in, serve as the transit between the narod, emerging in our current Lebenswelt (C), and the person as objectified subject (B)?

Does each -ism appeal to our innate imaginations by offering an explicit abstraction, a forbidden fruit, that is desirous to the eyes, tastes sweet, and is desired to make one wise?

Does a narod (C) accepts the Luciferian suggestions (B) in the process of becoming a people (A)?

0052 Dugin proposes his fourth political theory in a world broken by our appetites for explicit abstractions. We have been sold tickets (B) back to Eden (D). Where do our travels bring us? Our travels meet a flaming sword that turns in all directions. A cherubim blocks the way.

Dugin speaks to the people.

His proposal has ethnosociological and existential dimensions.

We are more than individuals, class members, citizens and role-bearers.

We are a narod, on a quest to find who we are supposed to be.

Who do you say that we are?

0053 My thanks to Michael Millerman for his excellent summary of these two dimensions of Alexander Dugin’s political philosophy.

02/3/23

Looking at Michael Millerman’s Chapter (2022) “…On Strauss and Dugin” (Part 10 of 10)

0128 Millerman’s essay would make Leo Strauss proud.

Millerman’s argument is exoteric. Strauss and Dugin share an interest in Heidegger. That is not the only feature that they have in common. Therefore, a Straussian should not dismiss Dugin’s political philosophy out of hand.

0129 The centerpiece turns out to be a translation, by Millerman, of a list of what needs to be done, according to Dugin, in order to establish the possibility of a Russian philosophy.

0130 The three tasks involve…

…dismantling Russian archeomodernity. Ironically, for Americans and western Europeans, the task is precisely the opposite. For western Europe, the archeomodern groove is a receptor. For Russia, the archeomodern groove is a trap.

…correctly comprehending the West. Ironically, the West may not be comprehending itself. The modern West is all about science. But, what is science? Is science a purely relational structure composed of the Positivist’s and empirio-schematic judgments? Plus, is there something vulnerable within this relational structure? Does phenomenology exploit that vulnerability? Does Heidegger’s Sein correspond to the noumenon? What happens to the West if noumena take on lives of their own?

….elaborating a philosophy of chaos. The narod harbors cautionary wisdom that is ignored by modern political movements, who imitate the practices of the empirio-schematic judgment. Chaos is not necessarily the absence of order. Chaos may be the order that cannot be situated by sovereign power.

0131 The placement of Millerman’s translation, along with its surprising content, offers an esoteric message.

Recognize the possibility.

02/2/23

Looking at Michael Millerman’s Chapter (2022) “Heidegger, Left and Right” (Part 1 of 2)

0132 All the blogs for February 2023 at www.raziemah.com examine selected chapters from Michael Millerman’s book (2022) Inside “Putin’s Brain”: The Political Philosophy of Alexander Dugin. Millerman has been studying Dugin’s works for over a decade. If there is to be a truly philosophical underpinning to Eurasianism, then Dugin begins the quest.

As for this reviewer, my first endeavor to read Dugin, Comments on Alexander Dugin (2012) Fourth Political Theory, may be found at smashwords and other e-book venues. I ask the question, “If I were to say what Dugin is saying, using triadic relations, then how would that work?” The answer intrigues.

Obviously, I am not interested in whatever box the literati of modern political philosophy want to put Dugin in. I am interested in the purely relational structures that Dugin reveals.

0133 So far, I reviewed chapters two and six. In this blog, I will briefly touch on chapter nine. Well, less that that. I see a Greimas square in the seventh section of chapter nine. Its title is “Theologico-Political Implications”.

In this section, Millerman hones down on the difference between the Heideggerian Left (HL) and Heideggerian Right (HR) in regards to the theological-political issue of the returning of the religious and the receding of the secular.

0134 Recall, Dugin’s formulation of “the people” associates to the following Greimas square.

0135 A is the focal term, “the people”. What is the political expression of the people? In America, the Declaration of Independence starts with “we, the people”. So the answer is involved. Suffice to say that, until recently, the political expression is the democratically elected representative. Until recently? Mailing out unsolicited ballots is unconstitutional. It makes me wonder, what do modern intellectuals mean when they say the word, “democracy”.

B contrasts with A. Here, the three political theories (of liberalism (1), communism (3), fascism (2) and big government (il)liberalism (1, again)) model phenomena of a prepolitical world in terms of the individual (1, 1-again), class membership (3) and citizenship and noncitizenship (2).

C contradicts B and implicates A. Dugin uses the Russian word, “narod”, for prepolitical people that various schools of modern political philosophy regard as noumenon. The people (A) are political. The narod (C) is the people before being objectified by explicit political theories. For me, the narod (C) is humanity in our current Lebenswelt.

D contrasts with C, contradicts A and implicates B. Dugin uses the Russian word, “ethnos“. The narod (C) comes out of the ethnos (D) and cannot return. To me, the ethnos (D) is us in the Lebenswelt that we evolved in. Our current Lebenswelt (narod (C)) is not the same as the Lebenswelt that we evolved in (ethnos (D)). The hypothesis of the fist singularity contributes an evolutionary dimension that complements Dugin’s theologico-political analysis.

02/1/23

Looking at Michael Millerman’s Chapter (2022) “Heidegger, Left and Right” (Part 2 of 2)

0136 Dugin is an example of the Heideggerian Right (HR). HR philosophers are few in number and for good reason. They are considered to be the enemies of the Heideggerian Left (HL), who want to co-opt Heidegger for their theological-political convictions.

Millerman poses this question (more or less), “How does the HL view the theological-political issue of receding secularism and returning religiosity?”

0137 Here is how I associate the discussion to the Greimas square.

0138 According to the HL, A, democracy is under threat because…

0139 …B, democracy must be secular.

Even though secular is an adjective and democracy is a noun and therefore B contrasts with A, secular is a necessary qualifier. A democracy cannot be a democracy unless it is secular. Hence, when HL-friendly pundits on public-private partner television say the word, “democracy”, they actually mean “secular democracy”.

0140 C contradicts B and complements A. C is religious. Non-secular means religious, just as secular means “not religious”. But, this too is wordplay, since religions are not “non-secular”, they are believers in an ultimate foundation, D. However, from the HL Greimas square, C is nonsecular.

At this point, secular institutions take on a scientific glow. The secular (B) use theoretical disciplinary languages to model observations and measurements of social phenomena. Naturally, these models end up defining the options available for ballots in… um… a democracy (A). Thus, the ultimate foundation (D) complements the secular (B) because it (D) does not exist.

0141 D contrasts with C, contradicts A and complements B. Already, I know how D complements B. The fact that an ultimate foundation fills the slot for (D) yet does not exist, according to HL, reveals the nature of the way the ultimate foundation (D) is its own lacking.

Surely, this sounds like a contradiction in terms. But, that is the way HL rolls.

There is no God. There is no ethnos. The possibility that these statements (D) are wrong contradict (A), “democracy”, which, according to HL, must be godless (B). If these statements are incorrect, then the political system would not be a “democracy”, but a “theocracy”.

0142 Okay, HL is into wordplay.

The Heideggerian Right takes the Heideggerian Left’s wordplay at face value, producing the following remake of the HL Greimas square.

0143 As before, A, the focal word, is “democracy”.

0144 B contrasts with A, in the way that an adjective contrasts with a noun. The secret handshake allows HL pundits to indicate a secular democracy when they use the word, “democracy”, and use the word, “theocracy”, when religious folk take to the ballot box.

0145 C contradicts B because the word, “radical” (C), means “rooted”, and “secular” (B) means not religious. This implies that the radical (C) adheres to emptiness (D) with the same conviction that the religious, er… non-secular (C) adheres to an ultimate foundation (D). No wonder the radical (C) strives to eradicate the ontological and theological facets (phenomena) of the narod. The radical (C) creates conditions where other social phenomena (such as the individual, class membership, the roles of citizen and noncitizen) can be observed and measured by modern scientifically minded theoreticians (B).

0146 Emptiness (D) entails the absence of (1) an ultimate foundation encompassing both God and humans, (2) the ethnos, (3) what we evolved to be and (4) the Lebenswelt that we evolved in.

D contrasts with C, contradicts A and complements B.

Emptiness (D) contrasts with radical (C) because it (C) is rooted in ‘something’ (however ephemeral, such as an act of will).

Emptiness (D) contradicts democracy (A) because the implementation of secular policies (B) reveals the root (C) to be a pure act of will, rather than a product of say… philosophical inquiry.

Emptiness (D) complements the secular (B) because the secular knows that its politics will undermine whatever traditions that they are rooted in (C).

0147 In sum, the HL diagram celebrates democracy (A) and the secular (B) while denying the religious (C) and the possibility of an ultimate foundation (D). The HR view of the HL diagram positively labels the negative attitude towards religion as “radical” (C) and the denial of an ultimate foundation (D) as “emptiness”.

0148 To me, the Greimas square for the HL and for what the HR thinks of the HL’s views must be regarded as funny. Perhaps, hilarious.

How so?

The ethnos is where our sense of humor evolves. The narod is where people formulate jokes. The secular is where people lose their sense of humor . Democracy is where the comedy of the humorless plays out on the world stage.

0149 I do not know whether Heidegger’s “fourfold” or “das Geviert” can be re-articulated as a Greimas square. It might be worth trying. Perhaps, use of the Greimas square will allow the HL to take themselves less seriously and the HR to chuckle under their beards. The problem, of course, is that Dugin is no longer laughing, because the ones who take themselves seriously have designated him, not as a philosopher, but as a threat.

Pray for the soul of Alexander Dugin’s daughter.

0150 My thanks to Millerman for his excellent book. Please check out the Millerman School and dugin.com.

09/9/20

Comments on Yoram Hazony’s Post (2020) “Challenges of Marxism” (Part 1)

0001 Yoram Hazony publishes a six part opinion piece, concerning the relation between Enlightenment traditions and Marxism. on August 16, 2020, in the Quillette website (http://vlt.tc/41uo). The essay is eye-catching for its portrayal of the capture of liberal institutions by marxists (now, with a small “m”) during the past three-score years. Marx is back in a big way.

0002 In the prior blog, discussing the Be Little Men movement, two actualities come to the fore. The first is a slogan_2a, based on righteousness_1a, that addresses the mirror of the world_3a. The second is an organizational objective_2b, telling what the slogan means to the marxist_3b. This object^org_2b arises from the possibility of submission_1b. Submission_1bvirtually situates (and emerges from) marxist righteousness_1a.

0003 Here is a picture of the two-level interscope, composed of two nested forms, following the style in A Primer on the Category-Based Nested Form.

0004 According to Hazony, marxists have infiltrated American media companies, universities, government bureaucracies, courts, so-called profits, so-called non-profits and churches. Classical liberals have lost control of their own institutions. Classical liberals do not have the intellectual or spiritual resources to combat the threat.

09/8/20

Comments on Yoram Hazony’s Post (2020) “Challenges of Marxism” (Part 2)

0005 How should I define the righteousness of the classical liberal?

The classical liberal entertains a perspective_c that occludes the foundational world of Christianity. The classical liberal extols_3c equality, freedom and fraternity_2c. These_2c are the means to human fulfillment_1c.

The American Bill of Rights declares life, liberty and the pursuit of happiness. Equality is the right to life and justice. Freedom is the liberty to make one’s own choices. Fraternity involves private property. One must own the possessions that one shares with family, friends, teammates and other social circles. Otherwise, one usurps.

0006 The classic liberal perspective-level nested form looks like this.

0007 Surely, this perspective_c level does not contextualize marxist content_a and situation_b levels.

Why?

Hazony speaks of two steps. In the first step, the Enlightenment covers up Christianity. In the second step, Marxism occludes the Enlightenment.

So, let me start at the first step.

Christian social virtues describe what God reveals about human sociality. Saint Paul discusses equality in his letters. Christ frees humans from the chains of original sin. The body of Christ, the Church, possesses an object that brings all into relation. Finally, all these actualities emerge from the potential that a human can attain eternal life with God, the ultimate fulfillment.

The Enlightenment makes these virtues immanent.

0008 What does this immanence entail?

How does the Enlightenment perspective play into situation and content levels?

0009 First, let me simply slide the normal contexts of the situation_b and content_a levels of the marxist sensible construction underneath the Enlightenment perspective_c level. Here is the resulting three-level interscope, a relational structure discussed in A Primer on Sensible and Social Construction.

0010 Second, I fill in the blanks.

The content level actuality_2a turns extols_3c into a dream_2a, an object associating with an individual’s future, choices and companions. The individual’s dream_2a arises from talents and dispositions_1a.

What possibility_1b situates the individual’s dream_2a?

Of course, there must be opportunity_1b.

Then, with hard work and luck, one realizes_2b that dream_2a.

0011 This sounds so American. Here is the interscope.

0012 The French Enlightenment, on the other hand, rots as it ripens. Unlike eighteenth-century America, France is loaded with god-defying intellectuals, salon-attending little royals and cunning lawyers, who dream of running political affairs without the burden of king and church. They have talents and dispositions_1a toward promoting organizational objectives_2bbased on reason_1b. Reason_1b gives opportunity to righteousness_1a. As such, their dreams_2b,2a are tautological.

The Marxist frame, perceptively delineated by Hazony, develops in situ within French Enlightenment civilization. The sarcastic godless intellectuals, self-absorbed gossip-bearing little nobles and the reason-worshipping lawyers consider themselves to oppressed by the oppressors, king and church. King and church express a false consciousness. The system works for them, not everyone else, especially the discontented. Revolution will reconstitute society and the inherent ironies of the present regime will disappear.

0013 Here is a diagram.

09/7/20

Comments on Yoram Hazony’s Post (2020) “Challenges of Marxism” (Part 3)

0014 Part 3 concerns the attractions and power of marxism.

The individual is attracted to classical liberalism.

The discontented are attracted to marxist (il)liberalism.

The current iteration of marxist religion is Big Government (il)Liberalism (BG(il)L).

0015 What do marxists have that liberals do not?

Here is a picture of the marxist’s sensible construction

0016 Where is the perspective level_c?

Is it too horrible to view?

The Enlightenment perspective-level actuality (equality, freedom and fraternity_2c) addresses three important aspects of human sociality in our current Lebenswelt.

0017 According to Marx, these are not sufficient.

What else is required?

First (A), people form cohesive classes or groups. May I call them, “institutions”? Second (B) these classes or groups invariably oppress and exploit one another, culminating in one (the state) enforcing order. Third (C), the state eventually functions as an instrument of the oppressing class.

0018 Weirdly, Marx’s insight is captured in the chapter on presence in the masterwork, How To Define The Word, “Religion”. The three elements appear in the institution (content) and sovereign (situation) levels of the society_C tier.

0019 In theory, Enlightenment liberalism achieves order_1b, while using the fewest official acts and decrees_2b. It cultivates personal commitments_2a to life (equality), liberty (freedom) and the pursuit of happiness (fraternity)_2c. Civic culture consists of various fraternal institutions_3a, some Christian (“religious”) and some not Christian (“not religious”)_1a, pursuing diverse objectives_2a.

Righteousness_1a does not arise from within Enlightenment liberalism. Rather, Enlightenment liberalism is conducive to a wide variety of inspirations. Liberal righteousness_1a demands that each individual pursues opportunities_1b offered by competing civic institutions_3a according to their talents and dispositions_1a.

0020 In contrast, the Marxist vision proposes that a number of otherwise civic institutions_3a (A) will pursue organizational objectives_2a (B) that require official acts and decrees_2b for their implementation_1b (C).

0021 Hazony offers examples.

Ideally, public education should be implemented through a general decree stating that all individuals over a certain age must pass a civic exam in order to gain citizenship. The exam would be offered by (not one but) a suite of competing voluntary institutions, each operating with transparency due to competition. Education may be subsidized by vouchers to parents.

In practice, modern education engages unionized teachers (A) who demand a monopoly over “public” instruction and examination, as well as a host of other organizational objectives (B), that require state enforcement through official decrees (C).

In sum, Big Government (il)Liberal education exemplifies the Marxist vision.

0022 Hazony offers other examples. But, the point is clear. Marxist righteousness_1a sensibly constructs organizational objectives_2b, that, on one hand, arise from directly from the potential of submission by a target (individuals or institutions)_1b, and, on the other hand, are virtually situated by official acts and decrees_2b in the sensible construction of society_C.

0023 One reason why Marxist ideas are so attractive is that they promote a righteousness_1a that both demands submission from others_1b and entangles sovereign power_3b.

The task of identifying like-minded individuals is relatively easy, since conservatives, Christians, nationalists and (above all) enlightened liberals espouse other styles of righteousness_1a. All institutions in a modern civic society are vulnerable to infiltration by marxists.

In sum, marxists can easily identify one another, selectively promote one another, and humiliate perceived competition within each institution. Those who are not marxist within each institution are increasingly expected to toe the party line and to promote entanglements with sovereign power.

0024 Amazingly, Enlightenment liberals find themselves dispossessed by the very institutions that they built.

Does this imply that the marxists hold a perspective-level actuality_2c that (if you will excuse the pun) trumps equality, freedom and fraternity_2c?

Hazony does not directly raise this question.

He does so, indirectly.

He discusses the flaws that make marxism fatal.

An Archaeology of the Fall

A Horror Story by Razie Mah

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