Janko Stojanow



 Volume 3


The Willing itself Will








In Praise of Body, the previous chapter of the book, I have already expressed the idea that we possess "volitional knowledge" of the most wonderful description; these forms of volitional knowledge - or noncognitive knowing - are utterly immanent in our actions, in our body, in our relations, and in the world that surround us. Volitional "knowledge" resides in our live actions; we demonstrate it in our habituations and routine practices as confidence in acting, style, and practical tact. The body possesses volitional "knowledge" as an immediate corporeal sense of things.

Talking about volitional "knowledge" I am forced to use the language of intellectualistic philosophy for I am perfectly aware of the fact that philosophers have been continuously taught to think in the categories of cognitive Mind as well of the fact that changing one's categories is a task of formidable difficulty. Yet, if we are to develop Philosophy, we have to make it independent from the standpoint of pure cognition and force it to go beyond the categories of the cognitive phenomenological Mind, we have to free the willing I from the rule, the determinations and the categories of the thinking I, we unquestionably do not have to rely on the abilities of the thinking I only. As I have suggested in Praise of Body not volitional "knowledge" but Volitional self-possession is the proper term I should use from the point of view of the philosophy of Absolute Rational Will. For not only the principle "Will yourself" contains in itself "Cognise yourself" - the principle of intellectualistic, cognitive philosophy - as sublated, but volitional self-possession - the volitional body and its brain - contains intellectual knowledge as sublated and as an immanent moment of its own. 


A. The Volitional Body or entering of the Absolute Rational Will into Self-Possession


The whole body is volitional; its brain is the highest organisation of Volition. When the ten- or eleven-month-old baby starts to walk, to make spatial movements, it does not "think" about walking. It does not "know" that it walks, it does not think how to walk, it does not think and does not use any categories of the thinking Mind. So powerful is the Volitional brain that it does not need them. Having the immanent Will to develop and manifest its inherent self-possession, the child imitates the surrounding world of walking adults. Nonetheless, the walking child's brain does not think. It does not have to think at all; it wills. The child comes into total Volitional self-possession with the result that its Will to walk is performed completely automatically. We should not say that the baby "knows" its Volition, that it "knows" about  its Natural Will; as a matter of fact, being a manifestation of the Absolute Will, the baby is in possession of this Will and obeys its commandments unconditionally - for example, due to one of the utterly powerful demonstrations of the universal Absolute Will in Nature as gravity, the baby feels its weight, it falls when it jumps, etc.

Volitional self-possession is noncognitive. In its active practice the body demonstrates a kind of confidence that intellectualistic philosophers will readily call a form of knowing; the fact is, however, that this "knowledge" cannot be captured in words. I would like to illustrate this point with an example. A few days ago I watched a TV programme on the BBC titled The dancer's body: A head full of steps, in which ballerina Deborah Bull - one of the stars of the British Royal Ballet - examines how a young dancer develops from childhood to maturity. She was perfectly right to say that you do not need legs only to dance with the stars of the British Royal Ballet; you also need a brain. She said: "Dancers learn by doing. My brain plans in advance my steps, it knows every step." With all her education based on and influenced by intellectualistic philosophy, she was totally unable to say that her body comes into perfect self-possesion for the sophisticated technique of ballet dancing becomes a second nature of her. Yet, the programme was about the wonders of the human brain and how it helps us to control. The balerina said that she had performed millions of steps in hundreds of ballets. Balance and coordination of the body are controlled by brain - the corporeal comand centre; thousands of muscle movements are all coordinated by commands from the brain to the muscles to create the performance. At the same time, dancing relies on feedback in order to adjust the movements. Thus, learning consist of two processes: a) planning the set of commands that just take the foot in the precise way. b) updating commands - to get the message back of what you have done and control your steps more perfectly, more precisely. Dancers have to work on memory. You do not have to think at all. It is completely automatic. Representations are stored in the head and keep flooding with the music. 

The Will is an appetite; due to Will we seek and desire things. It is the intrinsic driving force in all of us which manifests itself in everything. Dancers express the joy and power of Man's Desiring, the delights of great pleasure, strong enthusiasm and inextinguishable desire. A real man's desires are shaped by the Absolute Rational Will. Yet, brought up in the traditional millenary culture of Spirit Deborah Bull could not and did not speak so; she could not but talk about knowledge, learning, planning, et cetera - the language of intellect-oriented as well as intellectually determined education, which each and everyone easily understands. It is the language of the prevailing intellectualistic philosophy, which does not have any other criteria but cognition and does not dare to go beyond cognition. Without question, it is for this reason that Deborah Bull says what everyone else arround her says. Many books have been written using interviews and surveys asking single women what they look for in a man for dating, romance, and love. However, these surveys fail to unlock the secrets of - what they call - a single woman's subconscious desires. And it is these desires - desires that most women will not even admit to - that control their motivation and behaviour when it comes to men and sex. We have all heard about body language in the romantic setting. The old saying is ‘love at first sight’ not ‘love at first word’. Their eyes meet across a crowded room. He expresses his admiration looking at her steadily and intently, she raises an eyebrow. A connection is made without any words needed. These displays of THE VOLITIONAL BODY - which the believers in traditional cognitive Mind stubbornly call body "language" or "subconscious" desires - say it all. In fact, these displays can say more than words can. The reason is that all our lives are ruled by desires, which are an immanent moment of the omnipotent Rational Will.

Due to the fact that the intellectual activity of brain is a condition for cognition, philosophy necessarily deals with the analysis of this activity of the brain. Yet, the problem is that in so doing, philosophy cannot examine and does not examine the volitional body and its volitionally organised brain properly. Corporeal Will is the source of all human actions. All desires are pure expressions of the ends of the body. However, being incapable of expressing their volitional nature properly and abiding by the categorial apparatus of its mental creation - language, - cognitive Mind can only treat them as expressions of "body language". 

Bearing in mind that first and foremost philosophical cognitive Mind deals with itself, not only do we have to be highly suspicious about its ability to be impartial but we also have to verify absolutely carefully all its examinations of Will. We need to possess the tremendous power of Voluntaristic Mind in order to go beyond the highly superficial as well as utterly narcissistic interest of cognitive Mind in its own abilities and grasp the idea that we live in a world ruled by Rational Will. Body language, for example, is nothing else but nonverbal Volitional communication; it is a display of our motives and our thinking. It is the Volitional body that manifests itself totally through its activities. Your words tell me a story but your body "tells" me the whole story and this noncognitive story is definitely a completely different one. In films it is body language and behavior that tell you more than dialogue; we do things that "say" things. We certainly manifest what we desire through our actions. Each of our behaviours is a way of alerting others to our inner workings. It is also a way of eliciting a response in someone else. We act; they react. For example, if someone smiles at us, we typically respond with an action of our own. Therefore, communication has started, just as in a "normal conversation". One of the most effective forms of communication involves nothing more than the contraction of facial muscles. Everyone understands what a smile means; or a frown. In fact, it has been shown that facial expressions can be recognised across countries, regardless of language or culture. So powerful  is body language that something as simple as a hug can ‘speak’ volumes about how much we care for someone.  

They are many a pure manifestation of the Will as corporeal self-possession. For example, a recently released M.I.T. study (published on 8th November 2001 in the journal Neuron) confirms something that men have known for a long time: the sight of a beautiful woman is sufficient to cause a man to think of procreation. A research team led by Hans C. Breiter has found that the sight of a beautiful face can activate the “reward circuitry” of the brain, the same circuitry that is known to respond to drugs, pleasant tastes, or money. Seeing a beautiful woman triggers a pleasure response in a man's brain similar to what a hungry person gets from eating. Beauty is not distinct from what we desire; it is for this reason that feminine beauty affects male brain at a very primal level, not on some higher, more intellectual sphere. The findings counter arguments that beauty is nothing more than the product of society's values. Breiter's work suggests that “beauty” and “desire” are not merely distinct concepts but they also reflect different activity patterns in our brain.

Stimulating the sexual centre of a woman's brain is the key to seduction. Feelings of lust, desire, and attraction originate in the man's and woman’s brain. The fact that males are attracted to females is not surprising. The roots of our aesthetic perception lie in sexual selection. We are driven to like nice-looking women because of evolutionary selective pressure. By now our brain has been built up over millions of years, it has evolved through a series of stages each one added upon the last. The first, most primal part of our brain is the brain stem, which is the oldest and smallest region in the human brain. Our brain stem controls various processes such as breathing, our heartbeat, as well as the nonverbal sexual work of the volitional body . The desire for procreation is one of the most wonderful acts of the volitional body; the fact that the male brain reacts to the sight of a woman in the same way that it reacts to food is to be expected. Such is the very nature of men's bodily self-possession; men are volitionally wired to respond in such a way. Otherwise, the human race would die out.

Intellectualistic philosophies have been teaching mankind to think in terms of cognition and cognitive abilities for millennia. True, the Volitional Brain is both desirous and conscious, both cognitive and willing. Yet, the thing to be understood is that the philosophy of Absolute Rational Will does not have to invent unintelligible theories of uniting soul and body, matter and spirit. It naturally incorporates the materialistic as well as the spiritualistic points of view and explicitly presents them in their total unity. The Body and the Soul do not and cannot exist on their own; they are a manifestation of the absolute unity of Matter and Volition, each of which is unthinkable without its own other. The Absolute Rational Will is substantially material; first and foremost its Volition is the principle of material life, in which it manifests its tremendous power of self-movement and self-development. Having its material foundation and being spiritual in-itself, in volitional brain the Absolute Will has the urge to become also spiritual for-itself.  The great merit of the philosophy of Absolute Rational Will is that it teaches us to put stress on the hegemonic volitional moment of the Absolute, i.e. it puts stresss on the active side of the Absolute, on its Absolute materially organised Will, which in its complete development as a volitional body possesses the power of life and definitely becomes rational in-and-for-itself - the highest end of the Absolute Volitional-Material Entity. 





B. Spiritual Will


Such is the power of intellectualistic philosophy and the thoroughly influenced by it modern systems of education that we are taught to think using the categories of cognitive Mind only. Even our everyday thinking is profoundly trained to "live" within the circle of cognition. Because of its phenomenological point of view intellectualistic philosophy argues that the whole body itself is cognitive. Without question, it is difficult in the extreme for the thinking I to go beyond itself and be absolutely objective as well as impartial. Failing to attain to the standpoint of the body as volitional self-possession, it claims that "the body knows" how to do things. Yet, intellectualistic philosophy is sober enough so as to realise and acknowledge the fact that if we wanted to gain intellectual control of this "knowledge" we might hamper our ability to do the things we are doing. Volitional self-possession does not only inhere in the body but also in the things themselves.

The volitional body wills itself; it wills - not "knows" - all its needs; it possesses the immanent volitional "knowledge" of all its functions, as it is a perfect manifestation of the Absolute Rational Will. Unquestionably, more than anything else Man wills the supreme function of his brain - the Will to think so as to become a totally practical knowing and possessing itself material rational Will of the person. Whereas in plants and animals - in its forms of vegetative soul and animal soul respectively, - Will is rational in itself only; in Man it becomes rational for itself. His brain, which is not only volitional but spiritual and thinking as well, is an integral part of Man's organisation for there exists no bios theoreticos on its own. The speculative theoretical activity of brain is the complete reality of Rational Will in the process of its adaptation to the needs of life. The volitional brain is the highest organ of Rational Will, its intellect is a continuation of the activities of its Volition and serves the actions of Man's Will, interests, desires, impulses, etc. Man's being is totally unified. It has one organisation, one Rational Will; it reacts as an unified whole.                        

The Rational Will of the Absolute has Man as its supreme manifestation. Every living being possesses Natural Will; the possessor does not have it from himself or through himself. This first Will, prima voluntas, is rational in itself. But only Man attains to rational Freedom of Will. Only in Man the Will becomes Rational for itself since his brain is the highest organisation of the volitional-intellectual nature of the Absolute. Brain is the highest organ of Rational Will, its intellect is a continuation of the activities of its Volition and serves its actions. Cognition is definitely the greatest function of the volitional body and its brain created to serve the needs of life. There does not exist bios theoreticos on its own; the speculative theoretical activity of brain makes the latter the most powerful organ of Man for it is the highest organisation of Rational Will in the process of its adaption to the needs of life. His being is totally unified; he has one volitional body, one Rational Will and reacts as an unified whole. Man's whole bios theoretical is volitional; his spirituality is a moment of the Absolute Rational Will. This volitionality is the highest determination of Spirit, which is entirely transpierced with the interests, conations, aims, ends, desires and choices of Man's Rational Will. There are no pure Intellect or pure Spirit existing on their own; they both are to serve the desires, needs, ends and volitions of Will. The Absolute Rational Will wills to think itself, but only to cognise itself and, in so doing, to totally carry out itself  into practice the acts of its imperative volitions in-and-through Man's volitional body and its volitional brain.       

 True, we are in a permanent search of Hegel's Absolute Truth; we have been looking for it since times immemorial and will always be looking for it. Paradoxically enough, we are in perfect possession of the Absolute Rational Will at each stage of its development for volitional self-possession is noncognitive. Knowledge inheres in the world already, in such a way, that it enables our embodied practices. Due to our volitional self-possessional "knowledge" we "know" and will ever "know" - i.e. we have and will ever have - more than we will ever know thanks to cognition. Spiritual Will is an essential moment of Absolute Will; its cognitive process manifests the aim of the Absolute to create a material willing object-subject able to get into intellectual self-possession of its totality.                





C. The willing itself Will


The Absolute Rational Will is causa sui and the world; it is totally unconditional. Not only does it create Man as a material willing I, but having the infinite immanent Will to enter into a complete possession of itself, it also develops Man's mind so as to think itself, to cognise itself and become Spiritual Will, i.e. self-knowing Will in its pure spiritual form. Spiritual Will, however, is totally powerless. It is only a moment of the development of the Absolute Will, which wills to possess itself  - to be in power over itself, - for being its own highest good, it is totally directed towards itself. It has the impulse to overcome its spiritual form and attain to its highest standpoint as Practical Will. The latter is the absolutely actual, the total unity of Natural Will and Spiritual Will, but being a par excellence rational philosopher Hegel is not capable of saying so. Nonetheless, he acknowledges the fact that the sensual has cognitive importance. In  §8 of his Encyclopedia he expresses the agreement of speculative philosophy with the first principle of sensualism, which claims that Nihil is in intellectu, quod non fuerit in sensu. Yet, for him the sensual is primarily just a primitive form of thinking. True, it is the source of the accidental, one-sided, subjective knowledge of the singular, whereas Thought is the substantial foundation of cognition as well as the precondition for any cognition. 

Nonetheless, intellectualistic philosophers fail to cognise the objective material Will, which has its own Volition in itself and insuperably desires to realise and realises the ends of its Volition. All intellectualistic philosophies are cursed to be a pure expression of the narcissistic intellect, which not only continuously manifests its excessive interest in its own importance and genuinely enjoys dealing with its self-analysis but also is utterly incapabile of going beyond itself. For this reason, it comes as no surprise that Hegel also omits to take into consideration the material Rational Volition. Of course, without thinking the Will cannot attain to its highest moment of Spiritual Will and, in so doing,  become rational in-and-for-itself, but it is also true that without material volition there cannot and does not exist any thinking consciousness. The standpoint of modern rational voluntarism is that  Nihil is in sensu et in intellectu, quod non fuerit in voluntas. There is nothing in the sensual and in the intellect that is not in the Will.  True, the sensual begins the sublation of corporeality, whereas it is the intellect that overcomes the corporeality of natural Will, gets rid of it and attains to the pure spiritual form of Will. Yet, Spiritual Will is not the highest end of the Absolute Rational Will.

Due to its infinite speculative dialectics, the Absolute Rational Will is the beginning and the final volitional end of everything in the world. First and foremost, in-and-through itself it comes into possession of itself in the living being as a totally material Natural Will. The possessing itself living being is the immediacy of the first Will, of prima Voluntas; it is the first moment of development of the Will, which aims at achieving its end and becoming the willing itself Will of the Absolute. The latter has the desire to develop and actually develops its spiritual form in-and-through Man; in so doing, Man comes into intellectual possession of the Absolute Will in its spiritual form as Spiritual Will. Yet, the latter is insufficient; it is only a stage in the development of the absolutely actual Will, which has the drive to achieve its spiritual form only to overcome it and put it in service of its Practical Will. While Spiritual Will is the truth of the acts of Will, the task of Practical Will is to put its self-knowledge of the truths of its volition into practice, to perform the truth of its own volitional activities in practical life and initiates each rational volitional movement. Being the total embodiment of the Will, Man has the drive to carry out into practice his absolutely actual Practical Will and wills nothing else but himself alone. His Practical Will is the absolutely active. Thus, he attains to the highest form of the Absolute Rational Will and is capable of making decisions for his own fulfillment. Thus, Man attains to his freedom. Freedom is the complete realisation of the willing itself Will. This is the highest determination of Will.







Fighting for the unconditional right of the Philosophy of Absolute Rational Will to become a part of the culture of humanity and make Mankind more powerful through creating a society genuinely based on the supreme might of the principles of Absolute Rational Will,   

Janko Stojanow




Hegel links

    G.W.F. Hegel (1770-1831)    



                                    Hegel links                                                             Hegel's Major Works

                                 Hegel Society of America                                                                     Encyclopedia Logic          

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                                 International Hegel-Society, Berlin                                                     Philosophy of Right              

                                 Hegel Archiv                                                                                         History of Philosophy        

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                                 Hegel links on Hermesnet (Il portale di Filosofia)                             Hegel's system of Ethical Life

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There is a tremendous amount of work to be done. Establishing a philosophical school which is primarily focused on the investigation and advancement of the Philosophy of Absolute Rational Will and wants to promote it is a must. This new school is bound to influence the development of the Science of Philosophy and establish a modern voluntarist movement. Exciting academic interest and pursuing this idea as far as it will go is the highest aim of the school, which wills to collect together people interested in the Philosophy of Absolute Rational Will and promoting collaborative research related to a modern voluntaristic philosophy, which trough and trough wholly and completely incorporates the heritage of intellectualistic philosophy and contains the latter in itself as sublated.  



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