Janko Stojanow



  Volume 2 

Further development of the Philosophy of Absolute Rational Will




VIII. The Absolute Material Volition 





Should philosophy be a speculative science only? Isn't Aristotle's thinking empiricism a much better way to develop the Science of Philosophy? Aristotle attained to the absolute principle of individuation of Material Volition (Entelechy), which makes a concrete, particular substance to be a particular individual. Matter has the volition, the entelechy to self-organize itself as a natural living body, so that every organ has its purpose, that purpose being a concrete activity. In this natural organic body is one desire, one appetite, one conation, one end, i.e., one Will,  -  the Will to live and possess itself totally. It is the Absolute Will of material entelechy that manifests itself as the principle of individual life, i.e. as a soul. Each animal is striving for the fulfillment of its own nature - the end (the goal) toward which it develops is the complete reality of that animal. The latter is the manifestation of the rational Will of the Absolute Material Entelechy, which desires its highest good - to have, to possess itself for itself as a concrete particular entity.  

Our task  is to hegelianise materialism; the latter has to accept, acquire and develop the whole contents of Hegel's philosophy. At the same time it means that we have to materialize Hegel's objective idealism.  Hegel is right that the the divine process of the Absolute is a stream flowing in two opposite directions which meet at one point and unite with each other. The well-developed materialism in its consummate form passes into its other - into objective idealism, and the other way round, in its highest point  the objective idealism is bound to pass into its infinite opposite moment - materialism so that materialism develops as ideal materialism and the idealism becomes a material idealism.

The philosophy of the absolute Will had its beginning in Aristotle's philosophy. Aristotle was the philosopher who introduced the category of Entelechy in philosophy; all the more that there was not such a category in ancient Greece and it was the very nature of the Absolute, which he was examining, that forced him to create it. Due to introducing the category of entelechy, Aristotle talked about the good and the highest good better than any philosopher before him. Aristotle does not say yet that the willing, the volition, the will is the hegemonic principle of the Universe. But he does say that entelechy manifests itself as the organising principle of individuation; he defines the soul  as the form, the complete actualisation, or realisation of the body, "the first entelechy of the organized body possessing the power of life." He expresses entelechy not as the subjective urge of the individual but as an objective, directed towards itself and entering in possession of itself activity.

Aristotle is right when he defines the entelechy as an end (aim) in itself and the realisation of the ed. However, for him matter is only potency, and therefore, it is devoid of entelechy (actuality), that the form is actuality and matter is the passive substratum of the form. Here we see the brilliant work of Understanding, which analyses the Absolute in great details, anatomizes it and separates its moments without being able to bring them back to their substantial unity. For this reason Aristotle fails to examine matter and entelechy in their absolute unity, which is higher than each of them. Thus, he does not attain yet to the standpoint that the Absolute Material Entelechy has its ends and manifests them as laws of the its Absolute Volition, i.e. of the Absolute Rational Will. Volition - not the good, - is the central or supreme category of a philosophy that deals with the Absolute Rational Will.

Of course, bearing into consideration that Aristotle's philosophy was just the beginning of the philosophy of Will, neither can we want Aristotle to have examined matter and entelechy in their unity nor to have introduced the categories of Volition and Will. This tremendous development was still to take place. As a matter of fact, both Aristotle and Hegel failed to premise and attain to the idea that the actual matter or the material actuality, - which we call material entelechy, - is absolutely creative and capable of self-development, and  possesses its self-forming principle in-and-for-itself. They did not arrive at the principle of vitality of the matter, of the self-organizing matter. Hegel correctly asserts that, in the general and in the whole, what philosophy claims has to be in conformity with the points of view of the public at large, but all the more philosophy has to be in conformity with the facts of natural history. Hegel's Idea is the true as such. It is utterly simple and immaterial; Hegel disregards the material aspect of the absolute. He examines only the pure actuality, the pure entelechy without its immanent material nature.

The philosophy of Absolute Rational Will determines the absolute substance as acting matter, in other words, as willing matter. We have to treat it such as it is - as Material Entelechy. It is Rational Will and its  law  - based on material entelechiality and its Volitions, - that becomes self-consciousness at a certain point  of its development. Hegel's Notion is nothing else but Aristotle's entelechy being put in use in Hegel's Science of Logic. He examines only the universal activity, the self-determining and self-realising movement. He does not examine it with its inseparable other - matter, as acting willing matter. Hegel fails to introduce the objective Will  of the Absolute, which has in itself the ends of its self-possession and self-ruling, desires them and insuperably strives to realise and realises its ends.

The ends of material entelechy could be interpreted in two ways: a) as Notion - as Hegel does, and b) as Volition. If we start with the mental abilities of the soul and like Hegel proclaim that they are highest development of the Absolute from which (development) everything else is to be understood, we do not and cannot express its volitional abilities - its Will to welfare of the individuals (their self-preservation and self-possession as material beings in a material world), Will to cognition, its Rational Will to govern, in one word, its acts of willing. Being influenced by intellectual philosophy, Hegel stopped at the standpoint of the thinking itself thought, of the Notion. He failed to attain to the higher standpoint of material entelechy, which is actual in and through itself and whose highest principle is "Will yourself."

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.

What does not possess itself is lifeless and without a Will of its own. The Will manifests itself as the sum of the living being's desires, motives and appetites. In its complete reality material entelechy is the end that achieves what is good and willed in itself, i.e. it is a Will - a material and immanently rational volition, which in-and-through itself organises (Hegel would say "determines") itself. Thus, it is the Willing, which enters in possession of itself. The ends of the material entelechy are ends of its absolute willing, which exists for itself alone and everything else exists only through it.

The Absolute Material Entelechy - or in other words, the absolute actual matter, - is the source of all rationally volitional acts. All empirical willing and cognition of Man are based on its Absolute Rational Will. The public in large acknowledges the very first acts of the Absolute Will, its priority to all empirical cognition. In his practical activity Man obeys the commandments, the laws of Absolute Will, the demands of the latter for voluntary rational actions. As Volition the Absolute Will is rational only in itself but it wills - it has the urge, - to cognise itself. The cognised itself Volition is Will - Absolute Rational Will. 

The Will wills to possess itself, to govern itself  - to be in power over itself, - because it is its own highest good; it is directed towards itself and rules itself. The Absolute Rational Entelechy manifests its Rational Will in everything; Man is its highest realisation. Today we have to start developing modern philosophy from the 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 cognition, Spirit, is only a moment of the Absolute and not at all - as Hegel claimed, - the highest determination of the Absolute, from the standpoint of which (determination) everything else has to be understood.

Rational philosophies do not take into consideration that although thinking is an immanent moment of the Absolute, it is not the Absolute itself in its totality. Hegel's concept is the logical expression of the absolutely actual material volition - the absolute actual material mover, whose powerful Will is not impelled from outside for it and it alone sets itself in motion. The Absolute Material Entelechy has in itself its own Will, i.e. its own movement and its own life. This self-moving principle is Volition; it is what moves itself on its own. 

The Absolute material entelechy has its insuperable fearless Will for universal Law and manifests its divine order in the Universe through its creations. Man belongs to the rational-volitional world of the Absolute and wills the Absolute Will - the will of its creator, - i.e. to cognise itself, enter in possession of itself for itself and thus to rule itself. Thus man comes in possession of the Absolute Power - his inherent property, which is the source of his inherent and admitted right to rule and govern his own world.   

The Absolute material entelechy acts and it is precisely its acting in which it has itself, is in possession of itself, and there is nothing in which it does not come into possession of itself. It is the absolute creator, which sets itself purposes - different material forms, the plant and animal kingdoms, man, - and materializes them in and through itself. In each of them the absolute expresses its inner volition, urge, inclination, to possess itself as objective material actuality. It is the purpose, which wills itself and as directed towards itself material actuality has the urge to enter in possession of all its power over itself. 

But only in man, who is the material actuality of the principle "Will yourself," the absolute entelechy develops into its highest circle, in which it has power over all its preceding stages. It is precisely this highest degree of its development, in which the absolute entelechy manifests its absolute will as the self-knowing good, which cognises itself so as to come in perfect possession of itself in the realm of political Will. The absolute entelechy is the infinite flexible contradiction of volition and concept; it sublates them in its speculative unity, so that it is as much a volitional concept as it is a conceptual volition. It is the Absolute Rational Will to know and possess itself.

The good that the purposive end of absolute material entelechy actualises through our action is nothing else but the purpose of Will to satisfy itself, to come to its total self-possession. What Hegel contempts (the fact that the Will  - and Hegel speaks first and foremost about our finite will, not about the infinite power of the Absolute Will, - has only finite aims) is in fact a part of the real process in which the Will itself is involved. The Absolute has and uses its immanent power to rule and determine itself and possess itself in the totality of its self-knowing and self-possessing Will. 

The Absolute Rational Will is as much the thoroughly true as it is the material-actual. It is the self-moving principle of the world because it and it alone is what exists  for itself, possesses itself for itself and govern itself. It is an extremely important definition and that is why the philosophy of the Absolute Rational Will has to be elaborated on and deserves to be developed more than anything whatsoever in philosophy.

Only God, the Absolute, has the Absolute Rational Will and, thus, is the immortal living in which Material Rational Will and its Spirit (its immaterial, incorporeal form) are unified and are one-and-the-same. Man acknowledges the primacy of its divine order  both in Nature and ethics, and in so doing, he attains to the complete reality of its absolute law.













Janko Stojanow



(an online book published on 29.10.2001 Copyright © 2001 Janko Stojanow)





Preface Philosophy of the Absolute Rational Will


I. Sublation of Hegel's philosophy

II. On the Absolute Material Entelechy

III. On Aristotle's concept of Will 

IV. On the Absolute Rational Will 

V. Political Will - the totally practical universal Rational Will




Preface to the further development of the Philosophy of Absolute Rational Will

            1. On the Absolute Rational Will                                        (Published on 5.05.2002)

            2. On the Soul                                                                       (Published on 16.06.2002)

            3. On Property                                                                         (Published on 5.02.2003)  

            4. Sublation of Hegel's philosophy                                         (Published on 28.08.2002)

           5. WILL YOURSELF                                                             (Published on 10.09.2002)

               6. A Copernican Revolution in Philosophy                            (Published on 19.10.2002)

            7. The totally practical universal Philosophy                        (Published on 26.12.2002)

            8. We shall be Hegelians no longer                               (Published on 15.03.2003)

            9. The Absolute Material Entelechy                              (Published on 03.05.2003)


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Copyright © 2001 Janko Stojanow. All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, recording or otherwise, without the prior written permission of the author.





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