John Dunn

A thinker signifying everything

Friday, 16 August 2024 at 21:44

Giovanni Gentile

A thinker signifying everything

Gentile’s point is that knowledge is not about reality but is reality. The world about us becomes ours by knowing it, which means actively creating it. Nosce Te Ipsum (Know Thyself) and you will know the world. Nothing, in short, transcends thinking. Thinking is absolute immanence. The self of Gentile’s actual idealism is essentially a thinker who wills by transforming the nature of things, the realm of actuality, existence, according to his needs. This type of thinker is a Prometheus, not a Spinoza. The essence of the self is the will to think. The I is strictly speaking not I, but makes itself, or becomes I, constantly defending itself against the seemingly real, whereas ‘reality is a tale told by a thinker signifying everything’.

From Child of Encounter

© John Dunn.

Spinozist passivity

Thursday, 15 August 2024 at 22:22

Spinozist passivity

In the Spinozist conception, reality is nature, the universe, existing independently of human thought which only aspires to know it, without ever attempting to transform it into a better world of its own - the moral world. The will is degraded by this doctrine of realism to a mere device of reasoning, compelling human conduct to conform to the laws of nature. Its function is therefore negative rather than positive. It is destined to put out of man’s mind any foolish desire to oppose himself vainly to reality, which, being what it is, cannot be changed to please us. Ecologism and the green movement are the latest variants of Spinozist philosophical passivity. This is the enchainment of man, for which the Promethean myth provides the allegory. Spinozist realism holds that the objects of knowledge do not depend for their existence on the knowledge of them. It makes knowing not the activity of the subject but its passivity.

From Child of Encounter

© John Dunn.

Hope abandoned

Wednesday, 14 August 2024 at 22:11

Baruch Spinoza

Hope abandoned

Coleridge lamented that Spinoza’s ‘error consisted not so much in what he affirms, as in what he has omitted to affirm or rashly denied . . . that he saw God in the ground only and exclusively, in his Might alone and his essential Wisdom, and not likewise in his moral, intellectual, existential and personal Godhead’. In short, Spinoza’s Ethics lacked the theoretical basis for an ethics. The Spinozist God, as the eternal actualisation of the universe, need not impinge upon the temporal actualisation of events at a human level. Such a condition was tantamount to Hell for Coleridge, a world in which all hope had been abandoned.

If like Spinoza, I had contemplated God as the infinite Substance (Substantia Unica) as the incomprehensible mindless, lifeless, formless Substans of all Mind, Life and Form—there would be for me neither Good nor Evil – Yet Pain, & Misery would be—& would be hopeless.

From Child of Encounter

© John Dunn.

Mortal blows against Spinoza

Tuesday, 13 August 2024 at 22:01

Mortal blows against Spinoza

If Coleridge believed, as he wrote in Biographia Literaria, that Fichte had struck a ‘mortal blow’ against Spinoza, then Coleridge himself had struck another in the guise of the ancient mariner. By the time Coleridge had shot down the shibboleth of an external materialist realism, he was mentally prepared to leave the larval Spinozism, for the flight into German idealism. That his art had anticipated life was explained in Biographia Literaria. Coleridge must have been referring to the Rime of the Ancient Mariner when he explained how works of imagination open up spaces into which we have yet to grow, just as ‘the chrysalis of the horned fly’ leaves ‘room in its involucrum for antennae yet to come’.

From Child of Encounter

© John Dunn.

Shooting the shibboleth

Monday, 12 August 2024 at 21:32

Shooting the shibboleth

Theshooting down of the shibboleth bird was unpremeditated and impulsive, achildlike act of spontaneity, creativity and imagination or, in Coleridge’s own terms, a divine act that asserted individuality and set the mariner apart. The mariner lived on, delivered from anonymity. The rest of the crew, the ‘they’, all died, anonymously, en masse. Whilst the ship of fools went down, redolent of a descent into Hell, he was reborn, destined to proclaim the shocking terror of the truth, a destinythat, ultimately, Coleridge felt he had failed to fulfil in real life.

From Child of Encounter

© John Dunn.

Distinctly human act

Sunday, 11 August 2024 at 21:58

Distinctly human act

Commentators upon The Ancient Marinerare often puzzled by the abruptness of the Mariner’s sudden and inexplicable act of shooting down such a benign and harmless overgrown seagull. But this is exactly what makes this event the central point of the poem, indeed the whole crux of the poem. The central point is that there was no reason. The shooting of the albatross was an allegorical blow against the age of reason. This was a wilful act and, therefore, a distinctly human act, certainly by Coleridge’s later definition in Biographia Literaria.

From Child of Encounter

© John Dunn.

Revolt against Spinozism

Friday, 9 August 2024 at 21:35

Revolt against Spinozism

Pushed to its logical conclusion, the necessitarian philosophy of Priestley would finally terminate in the pantheism of Spinoza, which, indeed, was its root source, as it was for Locke, Hartley, Newton, Condillac and other necessitarians for whom the youthful Coleridge had once had an intense and committed enthusiasm.111 This was exactly the undifferentiated pantheism that Henry More had recognised in Spinoza’s kabbalism more than a hundred years before. Coleridge’s famous turn against the necessitarianism of Priestley, Hartley and others was a ‘bargain-basement’ revolt that augured the real thing in Coleridge’s later open revolt against Spinozism. And it was in the Rime of the Ancient Mariner that the first shot of the revolution was fired.

From Child of Encounter

© John Dunn.