Friday, June 01, 2018

Internet Dialogue on the Open Character of REAL Marxian Theory.

Internet Dialogue on the Open Character of REAL Marxian Theory.

Dear Readers,

I recently responded to blog-entry accessible via the following URL --

-- entitled:

Lenin: Empirio-criticism and historical materialism – part fourteen

-- and whose posting date was 19 December 2014.

I replied approximately as follows --

“This text calls to my mind the “dialectical theory of everything” developed by a group that is relentlessly carrying forward Marx’s, unfinished, work [by which I do NOT mean the state-bureaucratic ruling-class, dictatorial perversions of the Leninist, Trotskyist, Stalinist, Maoist, …, Castroist, IList, and Unist state-CAPITALIST ideologues, fraudsters, and mass murderers] in the five key domains which Marx and Engels were not able to bring to fruition before their deaths.

Those unfinished domains of Marxian theory and practice include:

(1) that of the detailed nature of the Marxian dialectic method;

(2) that of the dialectic of Nature, and of the Marxian immanent critique of the ideology that pervasively compromises the modern sciences, including, not just the economic and other social sciences, but the natural sciences and mathematics as well;

(3) clarification, including clear and ‘quanto-qualitative’ definition, of the central Marxian concept of “the social forces of production” — of ‘the human-societal self-force of human-societal self-re-production’ — in relation to a ‘Meta-Darwinian’ concept of human-species ‘‘‘fitness’’’ in terms of the rate of human-societal self-reproduction, as well as the interrelated clarification of the core Marxian concept of “the social relations of production”, e.g., of the “capital-relation”, of the “money-relation”, of the “commodity-relation”, etc. This ‘Meta-Darwinian’ theory recognizes the role of ‘the human Phenome’ as well as of the ‘the human Genome’ in increasing the ‘self-force’, and thereby the rate, of the ‘‘‘self-motion’’’ of human society in accelerated expanded social self-reproduction;

(4) that of the detailed nature of the liberatory, Political-ECONOMIC-DEMOCRATIC society — founded upon a new, unprecedented social relation of production — which is the “lawful” higher successor system to [State-]Capitalism;

(5) that of the detailed causation-dynamics of the ever-worsening catastrophic global economic depression-crises, wars, and genocides that advise us all of the growing need for us to transcend [state-]capitalism, by creating that successor system, of grass roots Political-ECONOMIC DEMOCRACY.

That group is Foundation Encyclopedia Dialectica [see ].”

Phil Stanfield, the author of the blog-entry under discussion, then kindly replied as follows --
“Hello detonacciones, thank you for your comment. I have always had a particular regard for Lenin’s Materialism and Empirio-criticism. You write of ‘unfinished domains of Marxian theory and practice’. A key purpose of my blog is to argue that Marx and his dialectical materialism represent the most advanced development of a current in thought that began with Plotinus – a current that, in my view, will always be open to further development, not least because of the continuing development of technology and science.”

 “I think it is essential that this continuum be recognised for its further development – hence, from standing on its head (Plotinus through to Hegel) to standing on its feet (Marx) to a more profound explication of the latter.”

-- to which I responded approximately as follows --

“Hello, philstanfield, and thank you for your reply.” 

“Yes, we too see that Marx's dialectical 'psychohistorical materialism', to remain true to itself, must remain open to further development.”

“It must be so because the development of science ["universal labor", Marx] and of technology, and of the human praxis surrounding and appriopriating that technology ["cooperative labor", Marx] -- and the development of the social forces of production in general -- gives rise to new 'human-social ontology', especially to new/modified 'social relations of production socio-ontology', and also to new kinds of use-values, and to new 'ideo-ontology' [some of which, especially within the capitalist integument, is also new IDEOLOGY]; new "memes" added to the human "memes-pool", i.e., to the 'human PHEnome', as well as to new kinds of means of production.”

That is where this dialogue stands to-date.



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