Date: Sat, 24 Jun 95 19:42:16 BST From: Chris Burford <cburford-AT-gn.apc.org> Subject: Re: Ontology Hans D, Thanks very much indeed for your post in response to me and Joe. I now have a sense of how, blindfold, we are all positioned round the same elephant trying to determine its shape and its - ontological - nature. The same issues can be expressed in the old parable too, it seems to me. It was a bonus to get a handle on Kant that made sense to me for the first time in my life. I know how important he is said to be in the history of western philosophy but I never got into him. Most important for shared issues on this list, I was happy with your example from economics. I assume what you say here is consistent with the idea of _emergent_ properties of an economic system which the neo-classicals just present in a reductionist way as a mass of individual atomised economic agents. Your passages about relationships were helpful - the nutshell example from Marx in comparison with Stirner. I accept your point about the relationship between teacher and student. Although my field is not child psychiatry, a respected British child psychiatrist (I think Fairbairn but I would welcome correction) has posited convincingly in my opinion, that there is in a sense no such thing as an isolated baby: there is a mother-baby relationship. The interactions between the two are complex, highly subtle and inseparable from the child's development. Although we are getting a bit technical here I think that the scope of relevance of marxist ideas is significantly enhanced by a dialectical understanding rooted in material reality of the interconnection between individual psychology and social psychology. I think it is often best to think of a psycho-social context combined. My own conviction is that with a flexible but robust sense of this framework it is possible to navigate between the concrete and different levels of abstraction in a way that allows us to reapply marxism creatively in many levels. I will post separately however on the even more highly specialised question of the ontology of mental illness, which some who may have got this far in my response, might wish to skip. To come back to the level of the general and what ontology is from a dialectical point of view - My dictionary enlightened me that dialectics was originally derived from structured mediaeval monastic argumentation. Whether we are talking about Kantian, Hegelian, Marxist or ancient Chinese dialectics, what I am translating in my mind is that these are all ways of describing a universe [NOT in my opinion limited to sociological phenomena] which consists of matter in constant motion forming swirling patterns with their own dynamic momentum, sometimes apparently very stable ("objects"), sometimes through interaction with other patterns or "objects" unstable, and poised on the verge of qualitative change. I believe that with computerised technology in only the last few decades the modern western scientific idiom has come to see that simplistic linear models of science are incomplete, and that in addition to the theory of relativity, and the uncertainty principle, the chaotic behaviour under certain conditions of non-linear equations, model how patterns for long periods of time may appear so stable as to appear absolutely predictable and unshakable, and yet may go into a phase change as qualitative as that between ice and water, capitalism and socialism, and back again. So I see the frequent reappearance of dialectical thinking in human cultures as a reflection of the non-linear nature of much of the recurrent phenomena of the bit of the universe we inhabit. That is where I am positioned, blindfold in front of the elephant. I hope what I say about my position, and my acceptance of what you have described, confirms rather than disconfirms my sense that we are groping the same ontological animal. Regards, Chris B, London. --- from list marxism-AT-lists.village.virginia.edu --- ------------------
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