Please correct me if I am wrong, but it seems to me, annatar, that you are essentially a Left Hegelian Christian.
I can clearly see 'Agency' in the unfolding of the dialectic in the world, the work of the Holy Spirit. Creation falls, which calls for a divine response, which leads to a higher resolution greater than the previous Creation prior to the fall.
This is essentially the Hegelian concept of the sublation of the preceding equilibrium into a higher equilibrium through a process of dialectical synthesis. However, you seem to see it as Hegel saw it: as a purely ideational
synthesis, moving towards the self-realisation of the Absolute. Marx took this idea, but he 'inverted' it - to use his famous phrase, he found Hegel standing on his head and he turned him the right way up by basing the historical dialectic on the self-transformation of the material
basis of human society rather than the self-transformation of the Spirit. It seems to me that, as a Christian, you wish to turn Marx himself upside down.
The Void is Nothing, and being Nothing, is merely a conceptual space within the Mind of Reason Himself. The problem of divisibility and extension did not go away, it still exists.
Indeed. The non-dialectical, one-sided materialism of Democritus was and is itself a mental construct
, just as abstract and idealised as the mysterious movements of the Hegelian World-Spirit. Democritus failed to understand this, as do all simple-minded vulgar materialists.
Good thing that the Divine Will is not described at least by me as being 'subjective', but rather Absolute Reason.
I was using the word 'subjectivity' in its psychoanalytic rather than its vulgar sense - as merely referring to any self-aware, self-reflexive consciousness rather than necessarily a consciousness which sees only a partial, one-sided perspective of reality. According to orthodox Christian theology, God has 'subjectivity' - he is, after all, a personal
God - yet God can perceive all perspectives simultaneously and is not 'subjective' in that sense.
The attempt was made. Recall the 'Legend', if you will, of the 'Tower of Babel'. It is not recorded that any human resistance was made against the building of the City and the Tower. And so we had during the period 1917-1991, a single human lifetime only, a real resistance against the order of the world. But it failed. It was bound to, because those attempting that resistance had a certain bourgeosie affectation, a 'blind spot' which made their failure inevitable and complete. Stalin was the only one who came closest to understanding this; how could he not?
Indeed. Stalin understood that the Soviet people needed faith
. This is why he ordered Lenin's body to be mummified and displayed to the Soviet people, who would go on pilgrimages to behold it, against Lenin's own expressed wishes. Yet this was not enough.
How can the working people of humanity seize hold of the stars and move them?
They change their conception of them, within their internal mental cosmology, their topographical map of the universe.
More Hegelian Idealism.
Don't they, too, obey those same laws? Aren't they, too, trapped in the same deterministic cage?
It would seem so, as long as Reason is called upon but not truly believed in.
And I take it that by 'Reason' you mean the Divine 'nous', the Logos?
And if we allow for the possibility of such human subjectivity and human agency being able to intervene in the development of human society and transform it in the twinkling of an eye, then how would it be possible to make any rational predictions about the future development of human society? What then becomes of 'scientific' socialism? This is a deep problem.
Evolution versus Revolution indeed. I call for Revolution, real Revolution.
A Revolution is a moment of convolution, a break in the continuity of the historical process, when the past and the future meet in the present and transform
it. During the French Revolution, the Roman Republic returned, and the future turned to behold its own birth. A Revolution is, in fact, a moment of Incarnation
. This, to me, is the real meaning of the ending of Alexander Blok's poem The Twelve
, when Christ appears on the streets of revolutionary Petrograd, at the head of the twelve thuggish, brutal Bolshevik soldiers - his true disciples....
"Politics is the art of looking for trouble, finding it everywhere, diagnosing it incorrectly and applying the wrong remedies." - Marx (Groucho)