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‘A chance encounter between two people can have implications for eternity.’ Love, transgression, happy fall, these things awaken consciousness.

And to be conscious is to be human.

To be more human is to be more divine, because consciousness cannot exist in harmony with the world; by its very nature it must live in confrontation with the world and change it - ‘with implications for eternity’.

This is not to say that consciousness is to be understood as an adjunct to cosmic evolution per se, i.e. mankind at ONE with the Logos in carrying out the work of the latter. This is where we left Steiner. This is where the theories of Ilyenkov and Vernadsky ended up, with man as central to the evolutionary stage of the Noosphere. These were all great and tidy theories, but all Spinozist in the end - Ilyenkov’s openly so.

Vladimir Vernadsky - tidy theorist

This is to suggest, as Steiner did, that man exists to serve some purpose greater than himself, again introducing a passivity into man’s existence.

This is all wrong. Man’s power is not purposive, it is unconditional.

If consciousness and conscience define what it means to be human, then man is the chooser of his own purpose.

© John Dunn.

Comatose subject Comatose subject
Locke, Berkeley and Hume retained the essence of Spinozist monism i.e. the death of the self, except that this apparent death was rather a coma, a state of limbo in a passive state of abject dualism.
John Dunn

Quote every hour: Wars are made to make debt. Ezra Pound

Resurrection of the self

 Resurrection of the self


The concept of the thing-in-itself was a residuum of the Spinozist Substance (rooted as we know in Lurianic Kabbalah), which Kant’s Copernican Revolution combatted, but did not fully destroy. The post-Kantians intended to finish the job. Conscious that Kant’s thing-in-itself was a creation of mental activity, the post-Kantian idealists attempted to banish this Spinozist residuum from the world.
John Dunn

 

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