ABSOLUTE RATIONAL WILL
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"A new scientific truth does not triumph by convincing its opponents and making them see the light, but rather because its opponents eventually die, and a new generation grows up that is familiar with it."(Max Planck, a Nobel laureate and great physicist)
The HEGEL_21ST_CENTURY List aims at establishing a philosophical school which is primarily focused on the investigation and advancement of the Philosophy of Absolute Rational Will and wants to promote collaborative research related to a modern voluntaristic rational philosophy, which unites voluntarism and intellectualism and - beyond all question, - is the necessary development of the Science of Philosophy in the 21st century.
Fundamentally, there is one World, one Absolute, one Absolute Rational Will, there has to be one Science of Philosophy. The fact that there are two different kinds of philosophical teachings - idealism and materialism, - speaks volumes for how wrong, insufficient and imperfect the methods of philosophical examinations are. A true philosophy has to unite these two
Hegel was absolutely right to express the speculative dialectics of the divine process of the Absolute as a stream flowing in two opposite directions, which meet at one point and unite with each other. The task of our time is to show that materialism in its consummate form passes into its other - into objective idealism, and the other way around, in its highest point the objective idealism is bound to pass into its infinitely opposite moment - materialism. The Absolute has to be comprehended as the speculative movement in which and through which it is in the process of constant self-refuting of each consequent stage of its development. Only the empty dialectics of the Understanding cannot unify the opposites - materialism and idealism, - and cannot reach to their unity. But speculative dialectics shows us and reaches to the unity of the opposites, which - due to the fact that each of them is a totality of its own, - in the process of its completion passes over into its Other. To develop Marx's and Hegel's philosophy means that we have to show them through the development of their own speculative dialectics, due to which each of them passes over into each own Other, because there is the unity of their principles, which is higher than them. It is exactly "Will yourself" - the principle of the Absolute Rational Will, - that unites the principles of materialism and idealism and sublates them, and in so doing is their higher truth.
Being keen on creating an online philosophical magazine devoted to the Philosophy of Absolute Rational Will, I kindly invite you to help establish the Hegel_21s_century Mailing list as an online high quality academic research list. Your dedication to further development of the Science of Philosophy based on the highest principle of the Absolute - "Will yourself," - will be highly appreciated. Do not wait, be among the very first philosophers of Absolute Rational Will and take part in elaborating upon the newest principle.
The science of philosophy has always needed - but seldom had, - philosophers having the will to make it an integral part of actual life. The potential of the Philosophy of Absolute Rational Will to overcome and succeed in achieving this noble aim is of vital importance. The point is that it is completely preoccupied with the idea of making philosophy a totally universal science capable of absolutely practical applications in everyday life as every other science. What I mean is that while during Hegel's lifetime the task of philosophy was to change its status of being just "love of wisdom" so that philosophy can really become a science - and in fact, Hegel did succeed in making it a science for he had inherited the wealth of German classical idealism created by Kant, Fichte and Schelling, - NOW THE TASK OF OUR TIME IS to go further and make philosophy an utterly applied science that requires the highest degree of energy and education of Practical Rational Will, and in so doing, to develop explicitly what has been so far only in-itself and present it in the magnificence of its blossoming.
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We want to develop modern philosophy from the radically new point of view of acting - willing as well as thinking, - matter, which has the need to cognise itself and does cognise itself, thinks itself, but spiritual, thinking cognition is only a moment of the Absolute and not at all the highest determination of the Absolute, from the standpoint of which (determination) everything else has to be understood, as Hegel claimed. Hegel's philosophy deserved to be sublated and it has been sublated for the Absolute is nothing else but the Rational Will of its Absolute Material Volition (Entelechy), which manifests itself in its actions.
Hegel - to whom the Absolute is thinking itself thought for he omitted to grasp the Absolute as Rational Will in the process of its self-development and in its complete reality, - says that without thinking, Will is not possible. He failed to take into consideration that as a matter of fact the contrary is true as well - no thinking consciousness exists and can exist without material volition. This is the strongest contradiction of the Absolute, which - in virtue of its infinite elasticity, - unites its infinitely opposite moments and combines them in the unity of its complete reality as Absolute Rational Will. Rationality is an immanent, substantial moment of the Absolute Material Entelechy; the latter is intrinsically and primarily rational. But this moment deserves to be elaborated on. At the very beginning of its development the Absolute Material Entelechy creates cells, which according to the changing living conditions of their environment join in groups of cells. The groups of cells - through millions of generations and revolutionary transformations, - join in hundreds of early plant and animal species, which in turn develop in tens of thousands of species. In each particular moment of its self-development, the Absolute has a clear aim (goal, purpose), this aim being to find the best possible solution in line with the conditions of the environment, in line with the properties of its absolute nature. That is the reason that thinking matter, - human brain, - finds out that the Absolute is rational; whatever the latter creates is the best solution of its Will and, therefore, rational. Now we can say that:
What is volitional is rational and what is rational is volitional.
The last sentence is a paraphrase of Hegel's famous sentence: "What is actual is rational and what is rational is actual." This paraphrase allows us to see the tremendous headway the philosophy of the Absolute Rational Will has made. It is the volitional active powers of impulse and desire, which lead to and determine human actions. Will - including desire, sensuous impulse and appetite, - is the origin of movement toward some goal; it is a manifestation of the volitional active powers of the Absolute. The world is governed by laws; the properties of things are the manifestation of their innermost volitional nature. As the power over itself each animal has itself as self-volition and possesses its own power over itself; it is the pure Practical Will of the Absolute.
The absolute material entelechy has the total Will to develop completely its principle of individualisation and create self-possessing and self-ruling objects-subjects, which are internally volutionised, endowed with life and organic functions for they have the ends of their development in themselves. The Will of the Absolute is their Will, they enter in self-possession and complete power over themselves. They possess the ends of their self-development for they are the material actuality of the directed to itself ends, - Volitions, - of the Absolute Rational Will, which is in power over itself in its self-possession. Its Volition is the true content, the soul of something given. It wills, strives to enter in self-possession in its creations, to preserve and have itself in them. The Absolute Rational Will of the absolute material entelechy is the self-moving principle of the world, of the organic system of the whole, because it and it alone is what exists for itself, possesses and rules itself for itself. Self-possession is the continuous taking in power over itself. The Material Rational Will and it alone is what exists for itself and possesses itself for itself; it wills to have itself for itself as it is its own highest good. The Absolute Material Entelechy manifests the universal power of its Rational Will in-and-through its absolute law, before which nothing can stand up against.
While Hegel aimed at the revelation of God, as He knows Himself, the task of the philosophy of the Absolute Rational Will is to reveal the Absolute, God, as he has himself in the complete - as much developed as ever developing, - reality of his highest principle "Will yourself." God is the absolute Owner, who wills to know, possess and rule himself in-and-for-himself. As a thinking-willing material subject the Absolute is a Man, i.e. the self-realised willing itself Will, which wills nothing else but the totality of its absolute property. For this reason, being the highest manifestation of the living God as absolute willing itself rational Will, Man possesses the total divine power of the Will to know, possess and rule himself in-and-for-himself.
Hegel willed to develop and did develop a philosophical system able to express perfectly the ultimate truth not as Substance only but as Subject as well. It is certainly one of Hegel's finest and greatest contributions to the Science of Philosophy. Nonetheless, we see that first and foremost Hegel treats the subject as a thinking mind, that Hegel is keen on expressing the Good of the material Rational Will as the true. Today we determine the Absolute further as willing and thinking material subject. Unquestionably, the Absolute is a subject. Hegel is absolutely right, but he failed to treat the Absolute as a MATERIAL - WILLING AND THINKING, - SUBJECT. The end of subjective thinking as well as practical activity is the good of the material willing - and, therefore, thinking, - subject.
We aim at revealing the dialectic of the principle "Cognise yourself", which in and through itself reduces itself to its true form as a subordinate moment of a higher principle. Hegel frequently says in his Lectures on the history of Philosophy that each stage of philosophy - i.e. the philosophy of each great philosopher, - is necessary; it is a step forward, but at the same time, it also has its defective side and that is what the following epoch has to accomplish, and really accomplishes: to indicate the defective character and the one-sidedness of the preceding philosophy, to sublate the latter, and in so doing, to advance to a newer and higher principle. This is exactly what we have to do if we want to express the need of our time. We set ourselves the task of bringing out the defect of Hegel's philosophical system, its deficiency of material actuality; we aim at developing the principle of his philosophy. The latter investigates the reason and the self-consciousness, the cognition, the principle of the absolute "Cognise yourself"; his philosophy is the product of work of brilliant scientific value. This hard work of the spirit is absolutely necessary; it has had to be done.
Development of Aristotle's entelechy: Aristotle defined entelechy as having an end and developing it to its complete reality. At his time the category of Will was not used in the way we widely use it today; we cannot want the ancient Greeks to have discovered this category. It was not the task of their time. Now it is time to revive and develop this excellent category. Now we can define entelechy as having Will and realising its complete reality.
The task of our time is to elaborate upon Will much better than it has ever been done before and express its materiality properly. Volition is the category through which the Absolute unites idealism and materialism better. Materialism and idealism are to be united. It is exactly the principle of the Absolute Rational Will - "Will yourself," - that unites the principles of materialism and idealism and sublates them both in an universal practical philosophy.
The Philosophy of Absolute Rational Will wills to hegelianise materialism, to make it possible for materialism to accept, acquire and develop the whole contents of Hegel's philosophy, and in so doing, to materialize Hegel's objective idealism since only a true and real philosophy has the power to unite the opposite moments of the Absolute. Nonetheless, it is up to the infinite elasticity of the Absolute Rational Will to sublate its own centuries-old opposition, to overcome it in-and-through its great power and achieve itself in its deepest unity. Willing to possess itself in its totality and true right, the Absolute has the urge, the Volition, to go beyond Hegel's standpoint - at which it grasps itself as Absolute Spirit only, - and vindicates the rights of mater; it wills to unite materialism and idealism, to unite Hegel and Marks, to unite the material world and the Absolute Spirit, because in the unity of the Absolute Material Entelechy they are sublated as one and the same. Now this "one-and-the-sameness" has been expressed explicitly.
Consequently, this philosophy is the latest manifestation of the Rational Will of the Absolute to overcome its utterly stubborn opposition in modern philosophy and achieve its aims. Undoubtedly, at the very moment of its development to a higher level, the Absolute necessarily creates a new higher opposition for it is the infinite and eternal process of creating its strongest oppositions only to sublate them over and over again. Nonetheless, nowadays we are certainly witnessing its great endeavours to make the path clear for its latest self-development and unite in-and-through itself its immanent moments.
Copernican revolution against Hegel's speculative philosophy is a must - the inherent contradiction of Hegel's method, its
inherent defect and misery in comparison with the wealth of the Natural Sciences is striking. Hegel's philosophy is
based on the principle of each cognitive philosophy: "Cognise yourself." He is interested only in the pure activity of the Absolute, in its actus purus, in
the ideal side of the Absolute and, consequently, his concept (Notion) is not based on the Absolute Material Entelechy. That is exactly the defect (the insufficiency) of
Hegel's philosophical system and that is what has to be sublated and deserves to be sublated; it contains in itself the "Why" and the "How" of its own
self-sublation and dialectical development.
Hegel's principle is defective; it lacks the matter, the volition, and the highest material entelechial good. On the other hand, all the philosophers who developed the philosophical materialism lacked precisely the principle of objective idealism – “Cognise yourself”. Their materialism was excessively contemplative; it lacked the active side (actus purus) of the absolute, which the idealism developed. Thus each of these philosophical doctrines is defective; only in their unification and interpenetration they are complementary to one another and can attain the absolute material entelechy. Knowledge has no other purpose but to serve possession. Not knowledge but welfare is the higher moment. It is precisely welfare that is the living speculative unity of thought and will. Reason and spirit are subordinate to the good. That is why volition is higher than the concept and has the latter in itself as sublated. The good, the volition, is a unity of soul and body, of spirit and matter. The purpose - the living manifestation of the principle “Will yourself”, - is not without matter; it is materialized and actualised in and through the absolute material entelechy. Possession, entering into possession is a higher purpose, a higher principle than cognition; will is higher than spirit and contains in itself the latter as sublated. The whole enormous progress of the world was possible in virtue of the natural sciences and the industry. But the natural sciences have always served the industry because the latter is a manifestation of the living - acting and actual, - material volition of welfare. The purpose of all the revolutions in the world has been to change the concrete material actuality.
According to Hegel the Absolute is Spirit, thinking itself thought.It is all the other way around in the philosophy of Absolute Rational Will. Matter thinks. In material brain it (matter) dematerialises itself (which was brilliantly expressed by Aristotle who defined sensation as the faculty "by which we receive the forms of sensible things without the matter, as the wax receives the figure of the seal without the metal of which the seal is composed". It is "a movement of the soul", the "form without the matter" being the stimulus which calls forth that movement). Matter (the absolute material entelechy) has the drive (the desire, the conation) to dematerialise itself, to come into a possession of its ideal (immaterial) form or cognitive form. Absolute Will is totally practical; its goal is to cognise itself - i.e. to mediate itself through itself with itself, - and through the process of its self-thinking to attain to complete knowledge of itself. Theoretical Reason is the first negation of the immediate natural Will (which is thoroughly material) with the result that the latter is now posited as mediated, referred to Theoretical Reason. Theoretical Reason knows itself as actus purus, i.e. as pure entelechy without its immanent other - the matter. Theoretical Reason is abstract; it lacks the absolute concreteness of the material entelechy and it is not the ultimate end which is valuable in itself. That is why the mediated is at the same time the mediating, i.e. the Will has the volition, the desire, to sublate its spiritual form and make it serve itself (serve the Will). The brain has its immanent desire to apply (to use) its theoretical knowledge for its practical purposes [that is Aristotle's so called conscious choice] and to materialise its ideal form again. In so doing, the Will sublates theoretical Reason to Practical Reason, whose end or purpose is Will itself, i.e. material action in its complete reality, not pure knowledge. This is the second negation of Will as Reason. Thus, the truth obtained by thinking matter (intellect) comes to its conformity with the law of Will, which now as thinking itself Will knows itself for itself and enters in total possession of itself as Absolute Rational Will. It is matter that dematerialises itself (cognises itself), but only to possess, use and materialise itself as Absolute Rational Will.
The International Centre for Philosophy
of the Absolute
Establishing an International Centre (Institute) for studies on
the Philosophy of the Absolute Rational Will is vitally important and you are kindly invited to join this project.
We aim at gathering a group for professionals and students in Europe as well as holding a continuing series of public conferences
biannually in the summer, to provide a living forum to foster discussion of the highest quality about the Philosophy of Absolute Rational Will. I do expect the function of the Centre to
evolve and expand naturally and of its own accord, depending on the interests and number of participants involved.
The International Centre for Philosophy of the Absolute Rational Will
Establishing an International Centre (Institute) for studies on the Philosophy of the Absolute Rational Will is vitally important and you are kindly invited to join this project.
We aim at gathering a group for professionals and students in Europe as well as holding a continuing series of public conferences biannually in the summer, to provide a living forum to foster discussion of the highest quality about the Philosophy of Absolute Rational Will. I do expect the function of the Centre to evolve and expand naturally and of its own accord, depending on the interests and number of participants involved.
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PHILOSOPHY OF THE ABSOLUTE RATIONAL WILL