Essay Eight Part One: Change Through "Internal Contradiction"

Preface

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It is also worth pointing out that a good 50% of my case against Dialectical Materialism [DM] has been relegated to the End Notes. This has been done to allow the main body of the Essay to flow a little more smoothly. This means that if readers want to appreciate fully my case against DM, they will need to consult this material. In many cases, I have qualified and amplified my ideas in these Notes and added more supporting argument and evidence. I have also raised objections (some obvious, many not -- and some that will have occurred to the reader) to my own allegations and assertions, which I have then proceeded to answer. [I explain why I have adopted this tactic in Essay One.]

If readers skip this material, then my answers to any objections they might have to my arguments will be missed, as will the addition evidence and argument.

[Since I have been debating this theory with comrades for over 25 years, I have heard all the objections there are! Many of the more recent debates are listed here.]

Finally, phrases like "ruling-class theory", "ruling-class view of reality", "ruling-class ideology" used at this site (in connection with Philosophy) are not meant to imply that all or even most members of various ruling-classes actually invented these ways of thinking or of seeing the world (although some of them did -- for example, Heraclitus, Plato, Cicero and Marcus Aurelius). They are meant to highlight theories (or "ruling ideas") that are conducive to, or which rationalise the interests of the various ruling-classes history has inflicted on humanity, whoever invents them. However, this will become the central topic of Parts Two and Three of Essay Twelve (when they are published); until then, the reader is directed here, here, and here, for further details.

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As of November 2012, this Essay is just over 40,000 words long; a summary of some of its main ideas can be found here.

This Essay does not represent my final views on any of the issues raised. It is merely 'work in progress'.

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(1) Introduction

(2) Have Dialecticians Refuted Newton?

(a) How Many Dialecticians Does It Take To Change A Light Bulb?

(3) Unfair To Lenin?

(a) There Must Be Some Explanation

(b) Systematic Or Objectual Change?

(c) Dialectics And Causation

(i)    Causation: 'Internal' Or 'External'? The Problem Stated

(ii)   Contradictions Begin 'Who Knows Where?'

(4) Contradictions And Causation: 'Internal' Or 'External'?

(a) Yet More Dialectical Equivocation

(b) Atomism Returns To Haunt Dialectics

(c) Nixoned

(d) Another Rescue Attempt

(e) Retreat Into The Concrete Bunker

(5) The Total Confidence Trick

(a) Word-Juggling Once More

(b) Contradictions And Change

(6) Decision Time

(a) The Choices Before Us

(b) A Dialectical Way Out?

(7) Everything You Wanted To Know About HEX But Were Afraid To Ask

(a) Cartesians Beware

(b) Are We Any The Wiser?

(8) Idealism Rears Its Ugly Head

(9) Leibniz On Interaction

(10) Notes

(11) References

Abbreviations Used At This Site

Return To The Main Index Page
 

Introduction

In this Part of Essay Eight, the claim that change is the result of "internal contradictions" will be critically examined. In Part Two, the idea that forces can be used to model, or even represent, 'dialectical contradictions' will be critically examined. In Part Three, the very best Marxist account of 'dialectical contradictions' I have read in the last 25 years will be subjected to detailed and destructive scrutiny, as will Michael Kosok's odd attempt to formalise Hegel's dialectical 'logic'.

Have Dialecticians Refuted Newton?

How Many Dialecticians Does It Take To Change A Light-Bulb?

Consider this intriguing question: Do objects move one another, themselves, or a bit of both?

Dialecticians have a revolutionary answer. But you might not like it.

Lenin put things this way:

"The identity of opposites…is the recognition…of the contradictory, mutually exclusive, opposite tendencies in all phenomena and processes of nature…. The condition for the knowledge of all processes of the world in their 'self-movement', in their spontaneous development, in their real life, is the knowledge of them as a unity of opposites. Development is the 'struggle' of opposites. The two basic (or two possible? or two historically observable?) conceptions of development (evolution) are: development as decrease and increase, as repetition, and development as a unity of opposites (the division of a unity into mutually exclusive opposites and their reciprocal relation).

"In the first conception of motion, self-movement, its driving force, its source, its motive, remains in the shade (or this source is made external -- God, subject, etc.). In the second conception the chief attention is directed precisely to knowledge of the source of 'self-movement'.

"The first conception is lifeless, pale and dry. The second is living. The second alone furnishes the key to the 'self-movement' of everything existing; it alone furnishes the key to the 'leaps,' to the 'break in continuity,' to the 'transformation into the opposite,' to the destruction of the old and the emergence of the new.

"The unity (coincidence, identity, equal action) of opposites is conditional, temporary, transitory, relative. The struggle of mutually exclusive opposites is absolute, just as development and motion are absolute." [Lenin (1961), pp.357-58. Italic emphases in the original. Bold emphases added.]

This is a rather odd passage since it seems to suggest that things can move themselves. If so, much of modern mechanics will need to be re-written. On this view, presumably, when someone throws a ball, the action of throwing does not in fact move the ball. On the contrary, the ball moves itself, and it knows exactly where it's going and how to get there, traversing its path independently of gravity. Intelligent projectiles like this, it seems, need no guidance systems -- they happily 'self-develop' from A to B like unerring homing pigeons.

[If this seems unfair to Lenin, then please read Note 1 before proceeding -- or skip forward to here.].¹

To make matters worse, Lenin did not assert this innovative piece of mechanics just the once:

"Nowadays, the ideas of development…as formulated by Marx and Engels on the basis of Hegel…[encompass a process] that seemingly repeats the stages already passed, but repeats them otherwise, on a higher basis ('negation of negation'), a development, so to speak, in spirals, not in a straight line; -- a development by leaps, catastrophes, revolutions; -- 'breaks in continuity'; the transformation of quantity into quality; -- the inner impulses to development, imparted by the contradiction and conflict of the various forces and tendencies acting on a given body, or within a given phenomenon, or within a given society; -- the interdependence and the closest, indissoluble connection of all sides of every phenomenon…, a connection that provides a uniform, law-governed, universal process of motion -– such are some of the features of dialectics as a richer (than the ordinary) doctrine of development." [Lenin (1914), pp.12-13. Bold emphases added.]

Now, these comments come from a published essay (on Marx), so the loose phraseology associated with this new theory of motion cannot be put down to the fact that Lenin's earlier words appeared in unpublished notebooks.

Perhaps then this is the point of that old anti-dialectical joke:

Q: How many dialecticians does it take to change a light bulb?

A: None at all, the light bulb changes itself.

A touch unfair? Maybe so, but could this scientific regression on Lenin's part (whereby he seems to want to return to Aristotelian theories of motion and change) be the result of a mere slip of the dialectical pen? Perhaps Lenin was using language non-literally or metaphorically. [Indeed, this was the reaction of a couple of bemused DM-fans when confronted with this example of pre-Galilean mechanics --, which is an excuse that is worryingly reminiscent of the way that theologians sometimes to try to rescue the Book of Genesis when faced with the discoveries of modern science.]

Is it possible then that Lenin did not really mean what he said? Or, is there a suggestion in what he did say that he thought change had more complex, external causes, too?

Well, as if to disappoint his fans, and provide no help at all for those who still think that dialectics has anything of worth to teach modern science, Lenin not only repeated this rather odd claim, he "demanded" that all DL-fans see things this way:

"Dialectical logic demands that we go further…. [It] requires that an object should be taken in development, in 'self-movement' (as Hegel sometimes puts it)…." [Lenin (1921), p.90. Bold emphases in the original. Italic emphasis added.]

Here, not only are objects said to be capable of moving themselves, but Lenin even says that DL "requires" us to view their motion in no other way.

[DL = Dialectical Logic.]

It looks, therefore, like Lenin was committed to the belief that not only can light bulbs change themselves, but also (by implication) that books on dialectics write themselves -- just as DM-fans fool themselves into believing far too much of what they have read in Hegel.²

Well, perhaps Lenin was merely referring to the development of certain systems, and not the movement of objects from place to place, their locomotion? If so, the impertinent 'counter-example' from earlier (i.e., the one about light bulbs) is neither sensible nor apposite.

But, Lenin's words were in fact pretty clear; he asserted that DL demands or requires that "objects" (not processes, nor yet systems, but objects) be taken in "development, in 'self-movement'", so he included both -- development and self-movement -- in this caveat. And, all this is quite apart from the fact that, as we have seen, Lenin counterposed this view of reality to that of the mechanical materialists, who hold that objects move because of the action of external forces:

"In the first conception of motion, self-movement, its driving force, its source, its motive, remains in the shade (or this source is made external -- God, subject, etc.). In the second conception the chief attention is directed precisely to knowledge of the source of 'self-movement'.

"The first conception is lifeless, pale and dry. The second is living. The second alone furnishes the key to the 'self-movement' of everything existing; it alone furnishes the key to the 'leaps,' to the 'break in continuity,' to the 'transformation into the opposite,' to the destruction of the old and the emergence of the new." [Lenin (1961), p.358. Bold emphasis alone added.]

There would be no contrast here if objects did not move themselves in the DM-scheme-of-things, both developmentally and as they locomote. As we will see, this is indeed how Lenin has since been interpreted by his epigones: holding to the view that things actually self-develop and self-locomote. [On this, see Note 3.]

Moreover, it is surely the case that, as things develop, some other things will have to move -- even if only inside whatever it is that is doing the developing. It's not easy to see how anything can develop if nothing else locomotes.

Anyway, as we will also see, whatever Lenin intended, his 'innovative' mechanics cannot apply to nature. This is not so much because he was mistaken, but because it is entirely unclear what he could possibly have meant by what he said.

And Lenin was not alone in wanting to return modern science to this ancient 'theory' of change and motion (i.e., one that views nature as a living, self-developing 'organism', or as a Whole that contains nothing but 'organisms' of this sort --, which, like animals, propel themselves about the place). On this view, nature is en-souled, or enchanted -- where everything is alive or is governed by some form of intelligence/will. [More on this in Essay Fourteen (summary here).]

Other DM-worthies have made similar claims. Here is Bukharin:

"The basis of all things is therefore the law of change, the law of constant motion. Two philosophers particularly (the ancient Heraclitus and the modern Hegel…) formulated this law of change, but they did not stop there. They also set up the question of the manner in which the process operates. The answer they discovered was that changes are produced by constant internal contradictions, internal struggle. Thus, Heraclitus declared: 'Conflict is the mother of all happenings,' while Hegel said: 'Contradiction is the power that moves things.'" [Bukharin (1925), pp.72-73. Bold emphases added.] 

Not to be outdone, Plekhanov joined this backward-facing stampede, too:

"'All is flux, nothing is stationary,' said the ancient thinker from Ephesus. The combinations we call objects are in a state of constant and more or less rapid change…. In as much as they change and cease to exist as such, we must address ourselves to the logic of contradiction….

"…[M]otion does not only make objects…, it is constantly changing them. It is for this reason that the logic of motion (the 'logic of contradiction') never relinquishes its rights over the objects created by motion….

"With Hegel, thinking progresses in consequence of the uncovering and resolution of the contradictions inclosed (sic) in concepts. According to our doctrine…the contradictions embodied in concepts are merely reflections, translations into the language of thought, of those contradictions that are embodied in phenomena owing to the contradictory nature of their common basis, i.e., motion….

"…[T]he overwhelming majority of phenomena that come within the compass of the natural and the social sciences are among 'objects' of this kind…[:ones in which there is a coincidence of opposites]. Diametrically opposite phenomena are united in the simplest globule of protoplasm, and the life of the most undeveloped society…." [Plekhanov (1908), pp.92-96. Bold emphases alone added.] 

Countless secondary DM-figures say more or less the same sort of thing.³

Unfortunately, Lenin and his co-dialecticians failed to take note of the origin of these ancient ideas: Hermetic Philosophy is based on the belief that the universe is alive; indeed it is a cosmic egg -- later transmogrified by Hegel into a Cosmic Ego.

Since eggs appear to develop all of their own, and because Hegel's immaterial and immanent cosmic Ego self-develops, it clearly seemed 'natural' for Lenin and his epigones to think this of nature, too.

Nevertheless, not even eggs develop of their own; in fact, it's hard to think of a single thing in the entire universe (of which we have any knowledge) that develops of its own, or which moves itself. Not even Capitalism does. Switch off the Sun and watch American Imperialism fold a whole lot faster than Enron.⁴

And yet, if Lenin were correct, no object in the universe could possibly interact with anything else (since that would amount to external causation, and objects would not be self-motivated). Self-motivated beings must, it seems, be causally isolated from their surroundings, otherwise they would not be self-motivated. This in turn must mean that, despite appearances to the contrary, nothing in reality interacts with anything else. That would, of course, make a mockery of the other DM-claim that everything in reality is interconnected.

So, based on the defective doctrines of ancient mystics, and no evidence at all, we find Lenin once again propounding cosmic verities that do not make sense even in DM-terms -- and which not even a lowly chicken observes.

Hold Your Horses -- Unfair To Lenin?

There Must Be Some Explanation

But, perhaps this is all a bit too quick.

Maybe there is a way of interpreting Lenin (and the other DM-stalwarts) which prevents this self-destructing theory from moving itself even closer to the edge of the trash can of history.

Is there any way of preventing the contradictions that seem to lie at the heart of the DM-theory of change from tipping it over the edge, lemming-like, into oblivion?

As this Essay will show, there isn't; by the end of Part Two it will be abundantly clear that the self-destruction of at least this part of DM is inevitable. Moreover, and ironically too, this sad denouement won't have been externally caused (by me); it will have been entirely internally self-generated -- thanks to Hegel, his Hermetic forebears, and that Cosmic Egg.

Systematic -- Or Objectual Change?

So, is it possible that the above conclusions are a little precipitate? Is there a perfectly reasonable explanation that not only exonerates Lenin and other dialecticians, but which also shows that they did not in fact believe such crazy things?

In what follows I propose to examine a number of ways in which a case for the defence could be mounted -- however, that task has not been helped by the thoroughly confused way this doctrine has so far been presented by dialecticians. In fact, as we will see, to a man/woman they have simply recapitulated all the errors of traditional Ontology --, but, in this case, in a alarmingly amateurish manner.

Or, to put this another way: if this were a trial, I'd be tempted to advise DM-fans to plead guilty and throw themselves on the mercy of the court...

DM And Causation

TAR opened its discussion of DM with a consideration of CAR -- to which I have counter-posed its far more pernicious DM-opposite: HEX. We have already encountered several core HEX-type ideas: Totality, interconnectedness, mediation -- but here we meet change through 'internal contradiction'.⁵

[DM = Dialectical Materialism; HEX = Hegelian Expansionism; CAR = Cartesian Reductionism; TAR = The Algebra of Revolution (i.e., Rees (1998)); DB = Dialectical Biologist (i.e., Levins and Lewontin (1985)).]

However, there's an initial but no less important problem that requires resolution up front: i.e., the question whether causation is "internal" or "external" to an object, process or system. The contrast between these two different accounts of change, or at least the 'dialectical' relation between them, might allow defenders of Lenin to squirm their way out of the difficulties noted above.

Well, we'll see...

Causation: Internal Or External?

According to John Rees (quoting DB), CAR-theorists hold that:

"Causes are separate from effects, causes being properties of subjects and effects the properties of objects." [Rees (1998), p.4]

Rees went on to argue that one of the problems with this approach to causation is that it appeals to something Hegel called a "bad infinity", one involving endless 'external' causes. This avenue is to be deprecated, it seems, because:

"…it postulates an endless series of causes and effects regressing to 'who knows where?'" [Ibid., p.7.]

One implication of such 'externalist' theories of causation is that they:

"…leave the ultimate cause of events outside the events they describe. The cause is external to the system." [Ibid., p.7.]

On this account, CAR seems to imply (overtly or covertly) that, for instance, the universe has an external cause/origin --, something that clearly has unacceptable theistic implications (to which Lenin alluded, as we saw earlier):

"[N]ature forms a totality, which it must unless we depart from materialism completely and become believers in the supernatural…." [Ibid., p.78.]

However, with respect to other theorists who adopt various forms of 'externalism', Rees asserts that they:

"…often find themselves courting semi-mystical explanations of original cause." [Ibid., p.78.]

Indeed, Trotsky went even further, arguing that:

"Whoever denies the dialectical law of the transition of quantity into quality…must, in the last analysis, turn back to the biblical act of creation." [Trotsky (1986), p.113.]⁶

Rees's solution to this problem is to counterpose his own brand of 'internalism' as a fully adequate explanation of causation and change (but clearly not of the origin of the universe).⁷ This is because 'internalism' is based on the idea that:

"…the cause of change [lies] within the system…and it cannot be conceived on the model of linear cause and effect…. If change is internally generated, it must be a result of contradiction, of instability and development as inherent properties of the system itself." [Rees (1998), p.7.]

Furthermore, a system that appeals to a linear series of causes is inferior to one that does not; this is because:

"[It offers a] mere description, not explanation; the what, but not the how or the why." [Ibid., p.7.]⁸

Despite this, Rees never really explains how an 'internalist' account of the Universe side-steps the need for a deistic or theistic explanation of origins. If, as some like Spinoza believe, there is only one (immanent) substance constitutive of nature (which is 'God'), then 'internalism' cannot be an effective bulwark against theism.

Moreover, Rees and other dialecticians have done nothing to show that an external cause of the universe cannot also be a natural cause. Of course, if the following (suppressed?) premisses were added to the account:

P1: Nature is co-extensive with the universe.

P2: Anything external to the universe is supernatural.

that possibility would indeed have been excluded. But, since there is no empirical way of establishing the truth of P1 or P2, their veracity may only be 'justified' definitionally -- perhaps even stipulatively. However, once accepted, either or both of these would, of course, brand DM as a conventionalist (or perhaps even a subjectivist) theory.⁹

Anyway, even if the cause of the development of nature were internal, it would still be possible to ask whether the whole system had a cause -- as, for example, Thomist theologians do. And, whatever other fatal weaknesses their 'theories' have, Thomists do not appeal to "bad infinities".¹⁰

Furthermore, since DM-theorists themselves have inherited their theory of development from Hegel (albeit re-worked and then allegedly given a materialist 'flip') -- who was openly offering both an 'internalist' and a non-standard theistic account of reality -- it is a little rich of dialecticians pointing the finger at other theorists, accusing them of the very thing that their own theory had originally been predicated upon, before 'inversion'.

So, it rather looks like 'internalism' is itself compatible with AIDS, and hence with mystical versions of Christianity (and, of course, with Hermetic Philosophy in general), after all.

[Hegel's Hermetic intellectual influences/roots are outlined here).]

[AIDS = Absolute Idealism.]

Contradictions Begin 'Who Knows Where?'

Now, Rees left it entirely unclear how 'internalism' could provide the sort of explanation that CAR's linear externalism supposedly failed to deliver. Non-linear 'internalist' causal chains seem to be just as incapable of answering "how" and "why" questions as linear 'externalist' ones.

Of course, in the final analysis, that all depends on what is to be counted as an explanation. In Hegel's case, an 'explanation' had to be 'ultimate', or "rational", in order for it to count as genuinely 'philosophical'. That is partly why he took such a dislike to "bad infinities"; they seemed to him to be entirely 'irrational'.

But, if "bad" infinities are all that nature has on offer (that is, if there are no ultimate explanations to be had for anything, even if we knew what an ultimate explanation could possibly look like), materialists will just have to get used to it. It would be foolish of them to copy Hegel's mystical approach to knowledge and expect an ultimate account where there is none to be had. We certainly cannot rule "bad infinities" out in such an a priori way, or just because they ruin Hegel's neat, 'rationalist' picture of reality -- a world-view Hegel himself inherited from his Hermetic and NeoPlatonic predecessors, anyway.

And, why should anything (let alone everything) have an ultimate explanation? Where did the expectation that there ought to be an ultimate explanation itself come from? In fact, did it not arise from the very same misapprehension and projection that Feuerbach located in Christianity (and religion in general) -- in alienated thought?

And, of course, this world-view itself (i.e., the idea that there are, or can be, ultimate explanations of anything) is an ideologically necessary component if boss-classes are to carry on ruling in the same old way. That is because an ultimate explanation cannot be accessible to the senses, but must be derived from thought alone -- otherwise it wouldn't be ultimate and would need accounting for itself. Hence, it has to relate to or rely upon 'rational' principles, which inhabit a hidden, abstract world anterior to the material universe we see around us. Ruling-class ideologues have always seen the world this way; the material universe can't be sufficient to itself, or there would be no 'rational order', hence no 'rationale' for the status quo, no 'god'-ordained 'justification' for gross inequality, oppression and exploitation. And that is why this "ruling idea" has dominated every single intellectual and religious tradition, across every known class society, right across the planet throughout human history:

"The ideas of the ruling class are in every epoch the ruling ideas, i.e. the class which is the ruling material force of society, is at the same time its ruling intellectual force. The class which has the means of material production at its disposal, has control at the same time over the means of mental production, so that thereby, generally speaking, the ideas of those who lack the means of mental production are subject to it. The ruling ideas are nothing more than the ideal expression of the dominant material relationships, the dominant material relationships grasped as ideas; hence of the relationships which make the one class the ruling one, therefore, the ideas of its dominance. The individuals composing the ruling class possess among other things consciousness, and therefore think. Insofar, therefore, as they rule as a class and determine the extent and compass of an epoch, it is self-evident that they do this in its whole range, hence among other things rule also as thinkers, as producers of ideas, and regulate the production and distribution of the ideas of their age: thus their ideas are the ruling ideas of the epoch." [Marx and Engels (1970), pp.64-65. Quoted from here. Bold emphases added.]

[In Essays Twelve and Fourteen, these issues will be addressed in more detail. Summaries here and here.]

If so, this entire issue needs to be approached by Marxists with a little more circumspection than has hitherto been the case. Rather than simply up-ending Hegel (in order to put his theory 'on its feet', or otherwise), revolutionaries should long ago have given him the material boot.

Moreover, if "explanation" here means providing a HEX-like account of everything then DM fails even in this regard. As we have already seen, HEX-type theories are impossible to construct -- being infinitary at both ends.¹¹ In which case, it rather looks like dialectics cannot answer "how" or "why" questions, either.

Indeed, as we shall see throughout this site, beyond trivialities, DM cannot answer any questions at all.

Internalism

Yet More Dialectical Equivocation

We saw in Essay Seven that DM-theorists constantly equivocate over what they mean by "internal opposite". Sometimes they seem to mean "physically, or spatially internal", at others "logically internal". In the latter case, an "internal opposite" implies (the nature and existence of) and is interconnected with its dialectical "opposite"; in the former, this seems not to be the case. [On several more serious difficulties this equivocation presents dialecticians, see here.]

In what follows, I will explore the ramifications of this confusion, where it resurfaces in the distinction DM-theorists draw between 'internal' and 'external contradictions'.

We have already seen that there appears to be a serious problem with Lenin's claim that change is internally-motivated, and that things can move themselves.

But, on the other hand there also seem to be several ways this problem might be defused, and in favour of Lenin. Consider the following options:

(1) Lenin and other DM-theorists were speaking non-literally.

(2) They didn't mean what they said.

(3) And appeal to internal contradictions does not rule out external causation -- the two are 'dialectically' interconnected. The important point is to concentrate on the system within which things change and develop.

(4) Lenin's words can be re-interpreted so that they apply only to self-moving objects (if there are any), but to nothing else.

I will not consider options (1) and (2); anyone desperate enough to opt for these two should find reconciling The Book of Genesis with modern science relatively easy in comparison.

The most promising line of defence seems to be that offered by (3) -- with (4) held in reserve, just in case.

Indeed, Rees himself seems to have opted for (3). Hence, on the one hand he argued that:

"The cause of change [lies] within the system…and it cannot be conceived on the model of linear cause and effect…. If change is internally generated, it must be a result of contradiction, of instability and development as inherent properties of the system itself." [Rees (1998), p.7.]

"[T]he natural and social world [form] a single totality developing over time as a result of its internal contradictions." [Ibid., p.285.]

On the other, he reminded us of Lenin's claim that:

"Development is the 'struggle' of opposites." [Ibid., p.186; quoting Lenin (1962), p.358.]

This looks like Rees means "internal" in the topological sense mentioned above. So, an "internal contradiction" is one that merely operates within a system.

So, at first sight it looks like the apparent disparity here (between the claim that change is internally-generated and the idea that change is induced by opposites external to a system, process or body) can be reconciled by noting that the Totality is a "mediated" whole in which the parts mutually condition one another as UOs -- with these interpreted, perhaps, as "antagonistic forces".¹²

In that case, such opposites would not in fact simply be 'external' (to a particular system), since the relation between them would be 'internal' to the wider system of which they formed a part.

Or, so the argument might go.

[UO = Unity of Opposites.]

Naturally, this raises questions (which will need exploring) about the connection between "external contradictions" and the "logically-internal contradictions" mentioned above. If such "external contradictions" turn out to be the same as "logically-internal contradictions", then the distinction dialecticians draw between "internal" and "external" 'contradictions' will be empty. In that case, any attempt to rescue Lenin by an appeal to "external contradictions" must fail, since, in that case, everything that develops and/or moves will do so only as a result of "internal contradictions" of two apparently different kinds, which aren't in fact different when the label is removed -- that is, between "external contradictions", which are in fact disguised or mis-identified "logically-internal contradictions", and genuinely "external contradictions", which aren't.

On the other hand, if these "external contradictions" aren't "logical contradictions", then Hegel's response to Hume's criticism of rationalist theories of causation must fail. This in turn will mean that dialecticians would have no theory of change that goes beyond the "constant conjunction" of events found in Hume's theory.

[These issues will be explored in more detail in Essay Three Part Five. In the meantime, see Note 17 and Note 22. See also here.]

Despite this, the above response still fails to resolve a number of remaining difficulties.

From what Rees says, all change is internally-driven. But, if that were so, no object could have any effect on any other. Conversely, if objects do have an effect on each other, all change can't be internally-driven.

In fact, if Lenin were correct, and all change were the result of a "struggle of opposites", then those opposites would have to be internal to bodies or processes, and not external to either. We met this very problem in Essay Seven (here).

But, if such opposites are external to the relevant bodies and/or processes, then, clearly, it would not be correct to say that all change is internally-driven.

On the other hand, if these opposites are internal to some systems or other, then, plainly, one system would have no effect on any other -- unless they were both internal and external to each other at the same time (but how?), or perhaps internal to some other (third) system, which itself contained everything relevant to such changes.¹³

[It's worth reminding ourselves that when Hegelians speak of "internal relations", they are not talking about spatial relations, but dialectical-logic relations. Hence, it could be objected that the discussion above seems to ignore this important fact. However, as pointed out earlier, that's because DIMs do the same -- or, at least, they appear to do so. That is, of course, what lies behind all that dialectical talk about "external pushes" that dialecticians attribute to mechanical materialism, which doctrine they say implies there must be an external cause of the universe. This "external" certainly looks both spatial and non-logical.

Nevertheless, this serious defect will be rectified as this Essay proceeds (particularly here), and in Essay Eight Part Two, Essay Eleven Parts One and Two (especially here and here)-- but more fully in Essays Three Part Five and Four Part Two (when they are written).]

[DIM = Dialectical Marxism/Marxist, depending on context; STD = Stalinist Dialectician; MIST = Maoist Dialectician.]

Now, this problem seems to have arisen because of the stark, un-dialectical contrast drawn above between what is internal to an object, process or system, and what is external to it. [It's also worth recalling here that this distinction was introduced by STDs and MISTs in their attempt to 'justify' the doctrine of 'socialism in one country', which is why Trotskyist dialecticians appear to have ignored it. In that case, of course, the latter are in no position to rescue Lenin's theory of 'self-movement' from absurdity. And before the former begin to gloat, the distinction itself seems to be unviable anyway -- that is, in addition to the many problems it faces, which have been noted in this Essay.]

And yet, according to DM, objects, processes and systems in nature are all part of a mediated Totality, and mediation seems to blur the distinction between what is internal and what is external to any or all of these. [That's the point of the reference to "misperception" in D4, below.] For example, what is logically external to a body or process could be spatially internal or external to it/them, and the same could be true of what is logically internal, too. But, universal, mediated interconnection seems to run across these distinctions, making them somewhat pointless.

And it's little use referring us sceptics to the level of analysis, the level of abstraction, or the level of explanation, here -- which might mean that what might appear to be "external" one minute could appear "internal" the next, as these level are changed -- since that would mean that the external world is sensitive to what we know, or can say, about it. In an Idealist system, this would present no problem, but no materialist theory can live with this idea. The world is what it is independently of what we know about it, surely?

Be this as it may, and once again, there would seem to be little point making such a fuss about the internal cause of change if in the end causes 'dialectically-external' to a given body or system also mediate it, and contribute to its development. In that case, Rees might just as well have said:

"The cause of change [lies] both within the system and without…and it can and it can't be conceived on the model of linear cause and effect…. If change is internally and externally generated, it must be a result of contradiction, of instability and development of internal and external properties of the system itself." [Edited misquotation of Rees (1998), p.7. Italic emphases added.]

And Lenin should have said:

"Dialectical logic demands that we go further…. [It] requires that an object should be taken in development, in 'self-movement' and in movement by external forces (as Hegel nowhere puts it)…." [Edited misquotation of Lenin (1921), p.90. Bold emphases in the original.]

Which would rather ruin the point, one feels.

Worse still, if change is externally-driven, that would leave the universe open to external influence, too, allowing 'God' to sneak back in through a side door. What is there now to stop a non-Marxist 'Dialectical Mystic' from claiming that 'God' created all the UOs in nature, and started the whole thing off with a Big 'outside' push/Bang?¹⁴

On the other hand, and once more, if objects and processes, systems and sub-systems are all internally-driven, then they can have no effect on each other. And if that is so, equally, there seems to be no point in stressing the mediated nature of the Totality.

Whichever way we turn, we seem to hit a dialectically un-yielding brick wall.

But, once again, perhaps even this is too quick?

Atomism Returns To Haunt DM

To begin again afresh: the DM-Totality itself seems to be a Mega-system that contains many sub-systems. I say "seems" here because, as we will find out in Essay Eleven Parts One and Two, it's far from easy to decide what dialecticians themselves think their 'Totality' either is or contains.¹⁵

If so, and as we are about to find out, DM-theorists face a serious dilemma: either everything in their universe is made of simple but eternally changeless objects, or it's composed of sub-systems that cannot interact.

However, before I substantiate the above assertion, a couple of preliminary points need making first:

(1) I shall count a system as any object or process that is made of simpler interconnected proper parts. For example, an atom is made of a nucleus and 'orbiting' electrons; the solar system, of a centrally-placed sun and orbiting planets, and so on, each of which is a sub-system. A sub-system is a system in its own right which is also a proper part of another system. By "system-specific" I mean processes (geometrically) internal to a given system or sub-system. [A proper part is a part that is less than or not identical with the part of which it a part; alternatively, if a is a proper part of b, then b is not a part of a, nor is it equal to a. I am, of course, referring to systems that are not mere agglomerations (so-called 'Mereological Universalism'), but unified and internally interconnected wholes. On this see Simons (1987), Varzi (2009), and van Cleve (2008).]

(2) A simple object is one that has no parts, and, in view of the above, isn't therefore a system. Apparently, electrons and photons are elementary particles, but whether they are metaphysically simple is unclear. [On this, see Castellani (1998).]

This means that nature is composed of at most two sorts of 'entities': systems and simple objects (or, to use the jargon: complexes and simples, (or, to use the jargon about the jargon, "mereological simples")). We need not assume that these are mutually exclusive categories, nor that there actually are any simple objects (which are not further divisible), only that there might be. [The reader should not assume that I am expressing my own opinions here; I am just trying to make sense of DM.]

Now, the reasons for saying that either everything in the DM-universe is made (1) Of simple but eternally changeless objects, or it is composed (2) Of sub-systems that cannot interact can be summarised in the following series of connected, informal propositions (which list all the available relevant possibilities appertaining to systems, objects, change and interaction):^15a

D1: Change is internal to systems. Objects and processes in each system mutually condition one another (as UOs).

D2: Change (to objects and processes) is internally-driven, not externally-motivated.

D3: Objects within systems change because of their internal relations and/or contradictions.

D4: On the one hand: Objects in a particular system do not have external relations with one another. What appear to be external links are in fact misperceived or misidentified internal relations.¹⁶

D5: Systems themselves cannot affect each other except by their own internal inter-systemic relations of the above (D4) sort.

D6: Alternatively: Individual and separate systems cannot have such an effect on one another, otherwise change would not be wholly internal to a particular system.

D7: Hence, single objects and/or processes cannot be systems, otherwise they couldn't influence each other (by D6).

D8: On the other hand, once more, objects and processes must be sub-systems (and hence systems in their own right), since they are composed of an indefinite (possibly infinite) number of their own sub-units (molecules, atoms, sub-atomic particles, and so on). But even then, as systems themselves, objects and processes couldn't exert an influence one another (again, by D6).

D9: This means that at some point there must be simple units of 'matter' that are not themselves systems. Otherwise, if everything were system-like (or, if all that exists were sub-sub-sub-…systems, to infinity) nothing could have any effect on anything else (by D6) -- that is, if all change is internally-motivated.

D10: But, if there were such simple units (i.e., if these hypothesised 'simples' have no 'parts', and hence aren't systems themselves) they would be changeless. If that weren't the case, given the DM-theory of change, these 'simple' units would have to be UOs themselves (thus they wouldn't be simple, after all), and would be subject to their own internally-driven development. However, if these 'simples' are changeless, they can have no effect on one another (or they wouldn't be changeless). Indeed, it isn't easy to see how a 'simple' can change in any way at all (other than by a rearrangement among themselves).

D11: Hence, reality is either composed of a (possibly) infinite hierarchy of systems that have no influence on each other, or it is composed of fundamental (non-system-like) objects that are changeless and have no effect on anything.

Clearly, both horns of this dilemma contradict all we know about nature. Is there any way to avoid this fatal conclusion? Could there be a 'dialectical' way out of this Hermetic Hole?

Perhaps we should start again with a consideration of the following propositions (wherein "T" stands for the Totality):

D12: Change is a result of "internal contradictions".

D13: Objects within T change only because of this internal dynamic.

D14: Reality is a mediated T; change is a consequence of a 'struggle' between opposites.

D15: No element of reality can be considered in isolation; all mutually condition one another.

However, D12 is ambiguous. The word "change" could mean:

(1) "Systematic change" (that is, it could mean "change internal to a particular system"); or it could mean:

(2) "Change internal to an object" -- as it does in D13 -– leaving it unclear whether or not this sort of change is wider-ranging, involving inter-objective or trans-systematic change.

Nevertheless, D13 seems clear enough:

D13: Objects within T change only because of this internal dynamic.

This clearly states that change arises only as a result of a dynamic internal to objects.

But, if that were so, it would once again be difficult to see what influence objects could have on each other. If change is internal to an object, then the relations it supposedly enjoys with other objects would be irrelevant in this respect -- ex hypothesi, they could have no impact on the changes the latter underwent. This seems to imply that objects must be self-caused/motivated beings (as Lenin "demanded").

Once more however, whatever changes an object undergoes -- since they are exclusively internally-generated -- they can't be a function of the relations which that object enjoys with other objects, otherwise the cause of change would not be internal to the said object, but external, after all -- and thus not the least bit 'rational' (since this would imply a "bad infinity").¹⁷

On the other hand, if change is internal to a system of mediated objects or processes, then it can't be the sole result of a dynamic internal to the objects in that system, but must be a function both of the inter-systematic relations between systems and bodies and of the 'internal contradictions' within those systems or bodies themselves.

Furthermore, if change is system-specific (that is, if it is internal to, and solely confined within systems), then the relations between those systems would become problematic, once more. Clearly, change cannot be exclusively system-specific if different systems are to have an actual effect on one another.

The question is, which of these is the correct account? Is change (A) The result of a dynamic internal to systems? or (B) Is it internal to objects? or (C) Is it a consequence of the external effects bodies have on each other?

[It is worth noting that Option (C) in fact allows change to be internal to systems even while it remains external to the bodies forming that system.]

Is therefore change body-specific, system-specific, or is it inter-systematic? Or, is it (D) A complex combination of all three?

But: if (D) were the case, what would be the point of saying that change is motivated internally (in bodies, processes or systems) if it is also externally-driven?

On the other hand, why say that everything is interconnected if change is exclusively internally-generated, and the alleged interconnections between systems or bodies have no part to play?

Up until now, DM-theorists appear not to have noticed these serious difficulties implied by their 'theory' of change. Since DM is supposed to be the philosophy of change, clearly this isn't a minor flaw, one that can easily be ignored or dismissed.¹⁸

President Nixon Saves The Day

It could be objected that it is possible to resolve these problems by referring to the 'dialectical' interplay between objects and processes (i.e., between 'internal' and 'external' contradictions'), or that within or between systems.

But, this vastly overworked response does not actually provide any clear answers to the above questions -- not, that is, unless it turns out that objects themselves are in fact disguised systems. This would mean that objects are not really simple, but are composed of their own interconnected parts.

But, as noted above, if that were so, the contrast between external and internal causation would disappear, and DM-'internalism' would become either an empty notion or a meaningless mantra.

There seems to be little point in emphasising that change is internally-generated if it is externally-motivated, too (no matter how much this is fluffed-up with the usual 'dialectical' jargon) -- still less any point in arguing for the internal development of objects if they are in fact interconnect sub-systems themselves and subject to external constraints.

One might just as well try to defend theism by claiming that whereas, on the one hand, the universe is self-caused and needs no creator or an external cause, on the other, Divine Logic "insists" that it does indeed possess an external cause, and that 'He/She/It' (i.e., 'God') is 'dialectically related' to the world (with that particular phrase left conveniently obscure, as expected). If such a theist then played the "Nixon" card,¹⁹ and claimed that Divine Logic enables its adepts to "grasp" this 'explanation' as a 'dialectical solution' to the "mystery of creation", we would rightly be unimpressed.

Well, what is sauce for the Deist, is surely sauce for the DM-ist, too. We wouldn't be inclined to accept the word of a theological mystic who claimed he/she could 'solve' the 'contradiction' between the universe having an internal (but no external) cause, and the (alleged) fact that it actually had an external cause, and we should be no less reluctant to do the if or when DM-theorists concoct a similarly obscure 'explanation' expressed in dialectical jargon.

There is another obvious way of responding to the above criticisms: Interpret one particular strand of this DM-conundrum as committing believers to the view that only systematic change is driven by "internal contradictions".

But, that would immediately prompt the question: Of what are these systems composed? If they too are composed of objects then plainly the above dilemma would simply reappear. Are these 'objects' themselves (A) simple or are they (B) complex sub-systems, too?

Considering (B) first, if objects are to be edited out on the grounds that they are really systems themselves (i.e., that they are composed of (possibly) infinite sets of further sub-systems -- meaning that there is nothing fundamentally simple or object-like in reality), the entire edifice would collapse for want of bricks. If there are no objects, only systems, then there would seem to be nothing 'deep down' to condition anything else internal to any given system.²⁰

D6: On the other hand, individual and separate systems cannot have such an effect on one another, otherwise change would not be wholly internal to a particular system.

But, if change is system-specific, according to D6 -- i.e., if change is internal and confined to each sub-system --, then, once more: none of these sub-systems could interact, otherwise change would not be system-specific.

(A) Conversely, if there are fundamental objects internal to systems, but which are not themselves sub-systems (that is, if they are simple), even if they condition each other externally, they would have no inner contradictory lives themselves (since, ex hypothesi, they would have no parts). But, as we have seen, this would then imply that such objects are eternally changeless.²¹

On the other hand, again, if these supposedly fundamental objects conditioned each other externally, that would imply they had parts and weren't fundamental after all.²²

So, unless the existence of simple objects -- which aren't systems themselves -- is countenanced, systems as such would have no 'bricks'. Alternatively, if systems are comprised of such 'bricks', reality must be fundamentally discrete. In that case, change will be externally-motivated since such simples would possess no internal contradictions of their own -- although, as Note 22 established, simple objects cannot interact externally, anyway!

So, if objects aren't systems, they don't have an internal structure and aren't therefore UOs. Unfortunately, once more, this option would rule out interaction, for reasons outlined earlier (and in Notes 17, 21, 22, and 23).

On the other hand, again, if there are no such 'bricks', and nature is system-like 'all the way down', as it were, then these systems can't interact, unless we admit that change is externally-motivated, after all.

This means that the dilemma that faced classical Ontology now confronts DM; the fundamental constituents of reality must be either:

(1) Extensionally significant bodies of matter (or energy). This option preserves the systematic nature of reality (since it allows for the indefinite divisibility of parts, treating them as infinitary systems themselves subject to endless sub-division). Or:

(2) Fundamentally changeless atoms (or extensionless points). This alternative safeguards the objects at the expense of the 'unity of nature'.

In the second case, reality would be composed of finitely (or 'infinitely'?) small but eternal 'billiard balls'; in the first instance, everything would be made of an infinitely thin/abstract sort of 'gas'/'plasma' (not itself made out of anything else). Either way, causation would disappear for nothing could have an effect on anything else in either set-up.²³

Of course, as noted above, the DM-'solution' to this (Kantian) antinomy -- following Hegel -- is to "grasp" it as a "contradiction". This handy logical trick clearly 'solves' everything by Nixoning it, which is a convenient escape route that DM-advocates reserve for their own exclusive use; no one else is permitted to employ this thoroughly dishonest argumentative dodge.

However, this disingenuous approach to philosophical problems does not succeed in achieving what it was set up to evade (i.e., the glaring contradictions in DM itself). That is because it's still unclear how anything can be fundamentally atomic -- and hence maximally causally isolated from the rest of nature -- while at the same time being thoroughly systematic and interconnected with everything in existence. The DM-account of causation seems to imply both!

Instead of wanting to 'grasp' serious confusion of this order of magnitude, DM-theorists should perhaps want to disown it.

Another Rescue Attempt

At any rate, this "grasped" non-solution means that yet another serious difficulty DM-theorists face must be resolved on their behalf.

To this end, we need to re-consider D12-D15 (in particular D14) in more detail.

D12: Change is a result of "internal contradictions".

D13: Objects within T change only because of this internal dynamic.

D14: Reality is a mediated T; change is a consequence of a 'struggle' between opposites.

D15: No element of reality can be considered in isolation; all mutually condition one another.

Unfortunately, as we have seen, D15 creates problems for D14, for if change is inter-systematic then it's hard to see how the 'contradictions' internal to any sub-system of T can contribute to the wider picture. As noted above, their influence does not stretch beyond the boundaries of that system; but if that is so, it's hard to see how systems are interconnected. In the end it all depends on how wider-ranging inter-systematic change is taken to be -- and how the internal dynamic of each sub-system of T is conceived. Consider, therefore, the following possibilities:

D16: Let T comprise n disjoint sub-systems S₁ to S_n.²⁴

D17: Also, let change to any S_k-th sub-system of T be a result of its "internal contradictions".

D16 and D17 seem to be essential moves for DM-theorists to make, otherwise, the yawning chasm of HEX (on this, see Essay Ten Part One) might imply remote causation -- which we have good reason to question (see Essays Seven and Eleven Part One). Anyway, change to any S_k-th item must be internally-driven (according to D12 and D13); if not, the following infinite inflation would ensue:

D18: Change in any S_k-th element is a result both of its "internal contradictions" and of its relations with m other elements or sub-systems within T (where m < n).

D19: Change to these m elements or sub-systems of T is a result of their own "internal contradictions" and of their relations with p other elements or sub-systems of T (where p < n), and so on.

As will readily be appreciated, D19 threatens to expand rapidly into another HEX-like proposition (if the sub-systems of T are held to be disjoint), at the same time as undermining D12 and D13.²⁵

This explains why the compartmentalisation of T -– noted in D17 -- was so important. Without it, D14 and D15 would support some rather odd ideas, such as the following: the latest (2005) UK New Labour majority in Parliament was partly caused by insignificant changes in the density of minute pockets of Hydrogen gas in the large Magellanic Cloud precisely:

601.345266789309865789024354685

million years ago, and vice versa. Moreover, this would also be true at every other moment in universal history (past, present, or future)! Similarly, and even more bizarrely, this would implicate every other event in universal history (at every moment, past or present) with the aforementioned Labour majority, and vice versa.²⁶

While New Labour supporters may be permitted the view that their recent victory was historic, even they might balk at the cosmic significance it appears to assume given this overly-inflated view of interconnectedness. Even if anyone was credulous enough to believe this unlikely scenario, there is no way it could be verified; it would thus have to be imposed on reality.^26a

And it will not do to argue that dialecticians assent only to the 'relative' interconnectedness of objects and processes in reality, not their absolute inter-relatedness, as the above seems to allege. That dodge has been neutralised here.

Clearly, the difficulty in this case revolves around the problem of specifying the dimensions, boundaries and sphere of influence of each S_k. But, how do we decide the extent to which T should be partitioned into non-interacting sub-systems? And, where do we stop? Unless we are careful, this attempt to forestall HEX is in danger of collapsing back into CAR, as the permissible sub-elements of T become increasingly microscopic. Is there any way of preventing this collapse? Well, in the absence of 'objective' criteria, any partitioning of T must, it seems, be arbitrary. If we partition T into n elements, why not 2n, or even 10ⁿ?

In that case, it rather looks like DM has its own "bad infinity" -- which stops (and starts) "who knows where?"

The choice before DM-fans now appears to lie between one or more of the following options:

(a) Full-blown HEX with its incipient scepticism and its destructive implications for science.

(b) The partitioning of T to avoid HEX, accompanied by an attempt to scratch around for an ad hoc principle that limits the size of n to avoid a collapse back into CAR.

(c) A compartmentalisation of T that rules out universal "mediation".

(d) An admission that DM has its own "bad infinity", but in both directions (i.e., down the CAR-brick road and along the HEX-rated route).

(e) The concession that the cause  of change is not internal to bodies or systems.

Of course, the adoption of (d) would remove whatever motivation there might once have been for rejecting CAR in the first place.

Retreat Into The Concrete Bunker?

Admittedly, D12-D19 are abstract in form, whereas dialecticians in general make it perfectly clear that it is only as a result of examining concrete examples that the precise details of systematic change may be understood and verified. Perhaps this is the problem with the above criticisms?

As TAR notes:

"Contradiction is, therefore, the form of the explanation…. [This is] because the explanation itself will depend on the concrete, empirical conditions that obtain…. The exact contradictions and the working out of those contradictions will vary accordingly." [Rees (1998), p.7.]

Nevertheless, this caveat fails to neutralise the difficulties outlined above. According to DM, the material world is independent of our knowledge of it. In that case, whether we are aware of it or not -- given this view -- one or other, or more, of D12-D15, or of (a) to (e) above, must obtain.

Anyway, the same 'abstract' analysis applied to T can be adapted and extended to any "concrete situation" depicting actual events. Consider, therefore, the following:

D20: Let C be a concrete situation comprising n disjoint elements or sub-systems C₁ to C_n.

D21: Also, let change to any C_k-th sub-system or element of C be a result of its "internal contradictions".

D22: Hence, change in C_k is not a consequence of its relations with any other C_i.

But, once again, D22 means that T can't be a mediated whole; if D22 were true, T's concrete sub-systems would exist in permanent causal isolation. This implies that D22 should perhaps be replaced by one or other of the following:

D23: Change in any C_k-th sub-system is a result of its relations with m other elements or sub-systems of C. Or

D24: Change to C is not a consequence of its relations with any other concrete sub-systems of T.

Unfortunately, D24 would still mean that each C is a hermetically-sealed sub-unit of T, while D23 itself threatens to inflate into HEX if each C is extended widely enough --, and the mediationally-air-tight seals around it loosened, even slightly.

We needn't labour the point any further; D20-D24 can easily be adapted so that they mirror the problems created by D16-D19, above.

So, any attempt to retreat into a concrete bunker can't save DM. This entire approach either collapses it back into CAR (resulting in the postulation of what are in effect 'elementary particles', which do not interact and do not change), or it threatens to expand uncontrollably into HEX, contradicting D12 and D13. Hence, one or more of options (a) to (e) above still appear to be unavoidable.

Of course, these problems arose because DM-theorists, in a thoroughly traditional fashion, sought to provide an a priori metaphysical theory of causation (and one that does not seem to have been thought-through with sufficient, or any, care), which they then peremptorily imposed on reality. Indeed, Rees himself appears happy to derive substantive truths about the world (as part of a formal -- or possibly as a permanently un-cashed 'concrete' -- promissory note) from the meaning of a few conveniently vague terms:

"…[T]he cause of change [lies] within the system…and it cannot be conceived on the model of linear cause and effect…. If change is internally generated, it must be a result of contradiction, of instability and development as inherent properties of the system itself." [Ibid., p.7. Bold emphasis added.]

Rees nowhere explains why change has to result from "internal contradictions" (or even why it can't arise from external conflict and/or tension, or a mixture of both), or just from "contradictions" simpliciter, or perhaps from something else. Nor does he explain how a contradiction could possibly make anything change.

[Since this entire topic was discussed at length in an earlier Essay (here) --, where, among other things, examples were given of objects and processes that remained the same even while they changed --, no more will be said about that particular topic in the present Essay.]

Other DM-theorists have attempted to derive similar results using their own brand of half-baked, a priori reasoning (examined in Part Two of this Essay, and in Essay Seven); these were linked to the supposed logical concomitants of change, wherein objects change because they turn into 'what-they-are-not', or because they already contain 'what-they-are-not'.²⁷

However, suitably attentive readers will have noticed once again the dearth of "careful empirical" work offered in support of these bold DM-theses. Moreover, they will no doubt also have observed how substantive theses like these have yet again been derived from the supposed meanings of a handful of words (such as, "opposite", "change", "contradiction" and "unity").

Plus ça change…

Total Confidence

Word-Juggling Once More

It now looks like TAR's conclusions (and those reached by other dialecticians) are based only what words like "Totality", "abstract", "concrete", "opposite", and "change" (etc.) seem to mean.

In the first case, since the word "Totality" appears to mean "everything in the universe" (or "everything in existence") it then appears obvious (to DM-fans, but not on the basis of any evidence -- it just looks 'self-evident') that the Totality cannot be caused by anything 'outside' itself, otherwise such a cause would be part of the original whole, by definition. Consequently, simply because of what the word "Totality" appears to mean, Rees and other DM-theorists conclude that causation must be internal to whatever they have severally or collectively decided it must be internal to.

This can be seen from the way the way that Rees uses modal terms like "cannot" and "must":

"…[T]he cause of change [lies] within the system…and it cannot be conceived on the model of linear cause and effect…. If change is internally generated, it must be a result of contradiction, of instability and development as inherent properties of the system itself." [Ibid., p.7. Bold emphasis added.]

If this thesis were empirically-based, such modal terms would not be needed. Indeed, if this theory were based on evidence, Rees would have written something like this:

"Evidence so far suggests that the cause of change lies within the system…and that it shouldn't be conceived on the model of linear cause and effect…. If change is internally generated, which viewpoint the available data supports, then it is reasonable to conclude that it's result of contradiction, of instability and development in and between the observed properties of the system itself." [Edited re-write of Ibid.]

Now that would be to take the following words seriously:

"'[The dialectic is not a] magic master key for all questions.' The dialectic is not a calculator into which it is possible to punch the problem and allow it to compute the solution. This would be an idealist method. A materialist dialectic must grow from a patient, empirical examination of the facts and not be imposed on them…." [Rees (1998), p.271. Bold emphases alone added.]

"[The laws of dialectics] are not, as Marx and Engels were quick to insist, a substitute for the difficult empirical task of tracing the development of real contradictions, not a suprahistorical master key whose only advantage is to turn up when no real historical knowledge is available." [Ibid., p.9. Bold emphasis added.]

Furthermore, since change involves an object or property becoming what-it-is-not (again, this too is assumed to be the case because of what certain words associated with change appear to mean -- on that, see here), change through contradiction is thought to have universal applicability.²⁸

So, once more, from words alone another branch of 'Superscience' has sprung. Now, to most people, this might not seem such a big deal, but as we will see in Essay Twelve (summary here), and as both Rees and Novack point out, this tactic depends on an Idealist view of reality: specifically that nature is Mind -- or it's just 'condensed language' --, and is thus governed by a priori 'logico-linguistic laws', accessible to 'thought' alone.

Here is George Novack:

"A consistent materialism cannot proceed from principles which are validated by appeal to abstract reason, intuition, self-evidence or some other subjective or purely theoretical source. Idealisms may do this. But the materialist philosophy has to be based upon evidence taken from objective material sources and verified by demonstration in practice...." [Novack (1965), p.17. Bold emphasis added.]

The fact that certain truths about fundamental aspects of reality have been inferred from the meanings of certain words can be seen if we direct our attention to the answers that might be given to the following questions: How do DM-theorists know that the cause of change is always and only internal? How can they be so sure that change universally results only from contradictions? How do they know that the Totality is a mediated whole?

As seems clear, the only possible answer to such questions is that this sort of knowledge is based on (1) What words like "Totality", "abstract", "concrete", "opposite", and "change" (etc.) really mean -- or, perhaps, on (2) Whatever these concepts are said to imply, etc.²⁹

These (and other terms) are then used as interpretative devices to sift, select and then colour whatever 'evidence' is produced in their support, which means, of course, that these concepts could not have been derived from experience or from a consideration of concrete events. They are far too general for that; but more importantly they are not even phrased as if they depended on experience. And we have already seen that all those "insistences", "demands", "musts" and "requires" in DM-books and -articles rule out the defence that DM is based on a tentative review of the available evidence.³⁰

[AIDS = Absolute Idealism.]

The ease with which theses like these have regularly been cobbled-together by dialecticians in its own way reflects on the totalising influence of AIDS: it 's only because the world is considered to be 'rational' that a systematic DM-explanation of reality is possible.^30a The alleged DM-inversion of the Hegelian Absolute -- with its associated 'logical' connections left in place, which then promptly morphed into the DM-"Totality" -- accounts for the absolute confidence with which dialecticians think they can derive so much from so little. Because Hegel's system has not actually been up-ended, but left the same way up (with a few 'materialist-sounding' phrases pasted on), dialecticians have issued themselves with a licence to impose concepts on reality.³¹

If all that is real is rational, and all that is rational is real, a priori thesis-mongering like this makes perfect sense. The rest is, of course, simply window dressing, sold to the unwary with just enough 'dialectical spin', and plenty of tradition.

However, as DM-writers would also have us believe, not only is our present state of knowledge partial and relative, all future knowledge will always remain similarly incomplete. And yet, in the face of that slightly more honest admission, dialecticians are still quite happy to inform us what must be true of every atom in the entire Universe, and for all of time -- i.e., that everything must change because of its "internal contradictions".

This alone indicates their theory is not dependent on evidence but has its source elsewhere -- in mystical Hermetic Philosophy.

Contradictions And Change

Putting the above difficulties to one side for the moment, I propose to take D12-D15 at face value, but concentrate on D13-D15 (since they seem more closely to represent the DM-consensus) in order to try to rescue this part of 'Materialist Dialectics' from oblivion.

D12: Change is a result of 'internal contradictions'.

D13: Objects within T change only because of this internal dynamic.

D14: Reality is a mediated T; change is a consequence of a 'struggle' between opposites.

D15: No element of reality can be considered in isolation; all mutually condition one another.

However, D13 looks unnecessarily vague, so I will alter it to the following:

D25: Change within T is caused solely by 'internal contradictions'.

[Where "T" refers to the "Totality".]

The difficulty with this version of D13 is that it's still unclear what it means to say that 'contradictions' cause change (and thus motion) -- we have already seen that there are good reasons to question this idea (cf., Essay Five).

However, in this connection Rees notes that Marx's criticism of Hegel's use of the term "contradiction" in effect involved replacing it with a consideration of the antagonistic relation between real material forces:

"Marx was, however, obliged to transform completely the terms of the dialectic when he altered its starting point from abstract concepts to real material forces. Mediation is no longer a peaceful process of reconciliation…. Contradictions are no longer between concepts but between real, material forces…. [Marx and Engels's analysis] starts out from real, material, empirically verifiable contradictions. The forces involved are not merely ideas or even ideologies, though these are also present, but real economic and political institutions, classes, and parties." [Rees (1998), pp.68-69, 83.]

As we shall see (in Part Two) this is the generally accepted view within DM-circles: that material forces either represent, embody, or actually are contradictions.

Hence, on that basis, it could be argued that the discussion above is thoroughly misguided; indeed, it could even be maintained that the identification of contradictions with real material forces provides DM with a scientific and concrete interpretation -- one that identifies the material analogues of causation --, which completely refutes the objections made so far in this Essay, and elsewhere at this site.

In which case, D25 should perhaps be re-written as:

D26: Change within T is caused solely by internally-opposed material forces.

But, D26 isn't obviously true. Nature is full of forces of attraction, which do not even look oppositional. Of course, DM-theorists would be the first to admit that there are dynamic equilibria/disequilibria between attractive and repulsive forces in nature. D26, therefore, needs further adjustment:

D27: Change within T is caused solely by internal forces of attraction and repulsion.

[D25: Change within T is caused solely by 'internal contradictions'.]

However, it will be shown (in detail) in Part Two of this Essay that there is no interpretation of D27 that makes it equivalent to D25. It's not even plausible to suppose that "forces of attraction and repulsion" could serve either to explicate or replace "contradictions".³²

Decision Time

The Choices Before Us

In advance of this, the question whether or not DM-theorists are right to claim that contradictions find their material analogue in material forces does not in fact affect the point at issue -- which is whether or not change is internal to each system or sub-system, whatever causes it. Even if forces could be represented in the way dialecticians suppose, the very same difficulties highlighted earlier would still arise.

In that case, if change is indeed internal to each system then one of the following options would, it seems, have to be true (take your pick):

(A) There is only one system -- the Totality --, the contents of which are all (potentially or actually) maximally interconnected. Every object in the Totality is subject only to the operation of external causes. That is because the entire nature of the part is determined by its relation to the whole and to other parts, but not by a relation that any given part has with itself, and hence not by processes internal to each object. Or:

(B) There is only one system -- the Totality --, which is (potentially or actually) maximally interconnected. But, change is exclusively internal to each object or process in this Totality (because everything is a UO). In that case, nothing can be interconnected with anything else. Or:

(C) Change is internal to all systems, and nature forms an infinite 'ascending' and/or 'descending' hierarchy of systems and sub-systems ('all the way up'/'down', as it were). In such a set-up, ultimately, there is nothing that could be, or could become, the opposite of anything else. That is because, either:

(i) The fundamental parts of reality are extensionless 'simples' -- which, because they can be mapped onto or modelled by the Real Numbers, have no 'size' (no dimensions). This means that such objects possess no internal connections with anything else (unlike the Reals); they are therefore eternal and changeless. If they were subject to change then they would be systems themselves and hence wouldn't be extensionless points. As extensionless points they can have no effect on each other, or on anything else, or they would change. Hence, if systems are infinitely divisible change cannot be internally-motivated -- or rather, the only change that would be possible would be that which arises from the rearrangement of these eternally changeless 'simples'. Or:

(ii) The fundamental parts of reality are systems. But, if that is so, they cannot have opposites that cause either or both of them to change. That is because those opposites would have to be external to each system, which would mean that change would not be internally-driven. [The latter sort of opposite can't be internal to any given system. If they were, that system couldn't change into that opposite, since that opposite would already exist.] Or:

(D) Everything (but the Totality) is a sub-system of some sort, no matter how much it is sub-divided. In that case, there are no fundamental 'point masses', since all sub-systems are infinitely divisible. In this arrangement, while change is internal to the Totality it is not internal to any of its sub-systems, but external to each. That is because if change were exclusively internal to such sub-systems they could have no effect on one another. But, if no sub-system had any effect on any other, there would be no change in the Totality over-and-above, perhaps, the rearrangement of these sub-systems. Hence, while the Totality changes, its sub-systems can't.

In that case, given this option, change would be internal to the Totality but external to all its sub-systems. Moreover, even if the latter were UOs, that fact would have no influence on whether they changed or not. If it did, change would be internal to each sub-system, contrary to the supposition. So, if (D) is to stand, change would not be the result of instability internal to each sub-system -- because the latter are, on this supposition, externally-motivated.

However, a moment's thought will show that this option can't work in the way described -- if change is merely the re-arranging of subsystems, then any larger system containing these subsystems would itself change internally, contrary to the hypothesis. Or:

(E) Change isn't just internal to the Totality, it is also internal and external to all its sub-systems (as they 'mediate' one another, or 'dialectically' interact). In that case, change to these sub-systems can't be the sole result of their own internal instabilities and/or 'inner contradictions', as dialecticians maintain.

Unfortunately, this would have profound implications for HM and the revolutionary overthrow of Capitalism, for example. The contradictions inside the latter would therefore be insufficient to lead to its demise. External causes over and above the class struggle and the falling rate of profit (etc.) would be needed --, including perhaps bad weather, meteorite impact, or alien intervention (etc.).

Naturally, no one believes the class struggle is hermetically sealed against the rest of nature, but since these influences stretch off into infinity this would present DM with its own "bad infinity", which would end "who knows where?"

Moreover, if change is also external to every system, then the Totality (as a system itself) must be susceptible to just such external influences.

Any attempt to forestall that implication would prompt the same sort of objection that stumps naive supporters of the Cosmological Argument [henceforth, COMA] for the existence of 'God': if everything has a cause, then what caused 'God'?

In like manner, if every system is subject to external causation, then what caused the Totality?

Clearly, this challenge can only be neutralised by an appeal (i) to the alleged 'definition' of the Totality or (ii) to an infinite set of causes, which stretch off to "who knows where?" -- in the way that theists respond to similar objections to the COMA. [This isn't surprising, given the mystical origin of DM.]

However, as Kant noted, the COMA has to be buttressed by a surreptitious appeal to the Ontological Argument [henceforth, ONAN]. So, from the supposed definition of the word "God" (i.e., as "That than which nothing greater can be conceived"), 'His' necessary and actual existence are 'deducible'. In this way, questions about 'His' origin are supposedly rendered illogical/irrational.

Similarly, but in this case based on the meaning of "Totality" (i.e., as "All that there is" or, maybe, "That than which there is nothing else", or even "That outwith which nothing else can be conceived"), it could be argued that there is nothing outside the Totality that could cause it to exist.

So, the only way that dialecticians could defend this fall-back position (should they chose to adopt it) would be to use an 'atheistical' version of the ONAN, on the lines that the Totality is "That than which there is nothing else".

Of course, such a defence would make plain the Linguistic Idealism in DM, since, once again: from the meaning of a few words fundamental truths about reality will have been derived.

But, more importantly, if change is caused by the interplay of opposites, and objects and systems turn into those opposites (as the DM-classics inform us), then, whether or not it is internally- or externally-induced, change would be impossible. As we have seen -- here --, if the opposite of a body or system already exists, that body or system can't change into it, for it already exists!

On the other hand, if it doesn't already exist it can play no part in helping to change that object or system!

In view of their unwise commitment to 'inverted' Hegelian 'logic', there seem to be no other viable options left open to DM-fans.

Moreover, if the last of these alternatives is correct, then (as we will also see here) the similarities between DM and Mystical Christianity would become even less hard to miss. For if there is a force external to the Universe that conditions it, then the Totality will have an external cause after all, and the DM-search for "how" and "why" will have run into the Ground Of All Being -- which ends "we all know where...".

The choice of name for such an ultimate cause doesn't affect any of the above points -- nor does it resolve the problems they have exposed -- since a Deity by any other name is still a Deity.

As Hegel himself noted:

"Every philosophy is essentially an idealism or at least has idealism for its principle, and the question then is only how far this principle is carried out." [Hegel (1999), pp.154-55; §316.]

As far a DM is concerned, it looks like he was right.

Is There A Dialectical Way Out Of This Hermetic Whole?

There are other alternatives that could be added to this complex set of Dialectical Difficulties, but those considered here should suffice. All seem inimical to any DM-account of change. Some even undermine HM.

In that case, DM faces yet another material brick wall in its endeavour to explain change -- the material world itself.

Everyday language, derived on the basis of collective labour as a result of interaction with the material world, resists such idealist impertinences. It is thus no surprise that DM collapses into incoherence yet again.

So, no way out then...

HEX Maniacs

Cartesians Beware

In their characterization of CAR, the authors of DB spoke about the "intrinsic properties" that objects must possess if CAR were the case.

Contrary to CAR-theorists, dialecticians appear to believe that objects and processes have what can only be called an 'extrinsic' nature -- that is, one which is a consequence of the relations each object or process has with other unspecified objects (or sets of objects) and/or processes in reality.³³

[DB = Dialectical Biologist (i.e., Levins and Lewontin (1985); HEX = Hegelian Expansionism; CAR = Cartesian Reductionism.]

Unfortunately, as we will soon see, this DM-option rapidly inflates into HEX.

Consider the following example:

D28: Sodium has the properties it has as a result of its atomic structure.

But, because D28 is expressed in what might seem to be reductionist, CAR-like terms, it won't be entirely acceptable to DM-theorists. The following therefore should be more in line with their CAR-free agenda:

D29: Sodium has the properties it has as a result of its interconnections with other atoms.

However, even this seems to get things wrong since Sodium appears to have the relations it has with other atoms because of its inherent properties or dispositions, and the latter in turn seem to be based on Sodium's sub-atomic structure. While it's surely a truism that unless there were other atoms, Sodium would not behave the way it does, the unique atomic structure of each element must surely have some bearing on its nature and properties (otherwise, much of modern Chemistry could be binned).

This seems to indicate that even though D29 looks anti-reductive, it has in fact omitted the mediated nature of Sodium -- that is, D29 fails to express Sodium's transient nature as a complex of processes in dialectical tension/relation with its surroundings, reflected in and by its inner structure as that too interacts with other atoms (etc.). Perhaps then the following is closer to the truth?

D30: Sodium has the properties it has because of its mediated nature and its interconnections with other atoms.

Moreover, in D30, the word "nature" could be understood to mean "atomic structure" (with there being no implication that there was anything static about Sodium), as in the following amended version of D30:

D31: Sodium has the properties it has because of its mediated atomic structure and its interconnections with other atoms.

But, whatever is true of Sodium must be true of these other atoms, too:

D32: Sodium has the properties it has because of its mediated atomic structure and its interconnections with other atoms, which in turn have the properties they have because of their mediated atomic structures and their relations with still other atoms.

But, as seems clear, D32 is another incipient HEX-type sentence. In which case, it is not easy to see how the following implication might be avoided:

D33: Sodium has the properties it has because of its mediated atomic structure and its interconnections with the entire universe, for all of time, and vice versa.

Put like this, D33 looks like another example of Hegel's idea that "the truth is the whole", which is itself an eminently mystical notion. [Hegel (1977), p.11; Preface, paragraph 20.] Glenn Magee makes this clear:

"Another parallel between Hermeticism and Hegel is the doctrine of internal relations. For the Hermeticists, the cosmos is not a loosely connected, or to use Hegelian language, externally related set of particulars. Rather, everything in the cosmos is internally related, bound up with everything else.... This principle is most clearly expressed in the so-called Emerald Tablet of Hermes Trismegistus, which begins with the famous lines 'As above, so below.' This maxim became the central tenet of Western occultism, for it laid the basis for a doctrine of the unity of the cosmos through sympathies and correspondences between its various levels. The most important implication of this doctrine is the idea that man is the microcosm, in which the whole of the macrocosm is reflected.

"...The universe is an internally related whole pervaded by cosmic energies." [Magee (2001), p.13. Quotation marks altered to conform to the conventions adopted at this site. Bold emphases added. More on this topic here.]

And yet, D33 is implausible. It's not just that there are no credible causal interconnections (that we are aware of) between the atoms of Sodium, which are currently on or near the earth's surface, and events on the other side of the universe (today, or billions of years ago), but, even if this were believable, it would be difficult to see how these could possibly explain Sodium's properties as opposed to merely re-describe them in a rather complicated, infinitary sort of way.³⁴

Of course, this is why metaphysicians like Hegel (and his Hermetic friends) had to appeal to a Mind, or to Mind-like principles, to provide a rationale for existent beings -– dressed up in suitably important-looking a priori finery. If there were no logical or conceptual connections between objects and events, then it wouldn't be possible to give a rational explanation of the course of events -- just infinitary re-descriptions, based on "bad infinities" -- and, of course, those nasty, unreliable material facts and 'appearances'.

This is the insurmountable barrier that constantly confronts DM-theorists; by avowedly inverting Hegel's system, they have forfeited the right to call on the principles Hegel employed to give his system its pseudo-explanatory force: the over-arching 'Mind' behind all development. And yet, dialecticians have no choice: they have to appeal to such mystical principles to give their theory its 'rational' cutting edge.

So, DM-theorists find at every stage they have to re-introduce fetishised (teleological) concepts through the back door (via the sophisticated reflection theory (on this, see Essay Three Part Three, and  Essays Twelve Part Four and Thirteen Part Two, when they are published), spruced-up with just enough abstractions to satisfy all but the most fastidious of traditional of thinkers --, and with no little word-magic, to boot --, in order to supply the necessary/logical rationale for their supposedly non-Ideal Universe.³⁵

Unfortunately, these shiny new DM-concepts are now no longer the ultimate principles upon which Hegel himself relied. They are just yet more 'brute facts'.

This approach is required because material reality can't supply its own rationale, since, plainly, it isn't Mind.

But, brute facts seem to be all the universe has to offer.

And that's why DM-fans need Hegel's system. For them, the material universe is insufficient; they find they have to appeal to an Ideal World (aka "the Totality", the secular version Hegel's 'Absolute'), which is anterior to the senses, and accessible to thought alone. They need a 'world-view'. As I have pointed out elsewhere:

Moreover, the founders of our movement weren't workers; they came from a class that educated their children in religion, the classics and philosophy. This tradition taught that behind appearances there's a hidden world, accessible to thought alone, which is more real than the material universe we see around us.

This way of seeing things was invented by ruling-class ideologues, who viewed reality this way. They invented it because if you belong to, benefit from or help run a society which is based on gross inequality, oppression and exploitation, you can keep order in several ways.

The first and most obvious way is through violence. This will work for a time, but it's not only fraught with danger, it is costly and it stifles innovation (among other things).

Another way is to win over the majority (or, at least, a significant section of "opinion formers", bureaucrats, judges, bishops, generals, intellectuals, philosophers, teachers, administrators, etc.) to the view that the present order either, (1) Works for their benefit, (2) Defends 'civilised values', (3) Is ordained of the 'gods', or that it is (4) 'Natural' and thus cannot be fought against, reformed or negotiated with.

Hence, a world-view that helps rationalise one or more of the above is necessary for the ruling-class to carry on ruling in the same old way. While the content of this wing of ruling-class ideology may have changed with each change in the mode of production, its form has remained largely the same for thousands of years: Ultimate Truth (about this 'hidden world' underlying appearances) is ascertainable from thought alone, and therefore can be imposed on reality dogmatically and aprioristically....

So, the non-worker founders of our movement -- who had been educated from an early age to believe there was just such a hidden world lying behind appearances, and which governed everything -- when they became revolutionaries looked for 'logical' principles in that abstract world that told them that change was inevitable, and was part of the cosmic order. Enter dialectics, courtesy of the dogmatic ideas of that ruling-class mystic, Hegel. Hence, the dialectical classicists were happy to impose their theory on the world (upside down or the "right way up"), since, to them, because of their socialisation and education, it seemed quite natural to do this; that's what 'genuine' philosophy is -- or, so they thought.

Of course, if the facts end up contradicting DM, they can safely be ignored, since this hidden world not only "contradicts" appearances (so we are told), it's more real than anything genuinely material.

And that is why DM-fans bury their heads in the sand: their faith lies in this hidden world -- and that's not surprising, either, since this idea was pinched from a Christian mystic.

Finally, these comrades imported such alien ideas into Marxism unwittingly. They knew no better; their petty-bourgeois being determined their petty-bourgeois consciousness.

But, in the end, and just like Hegel's system, DM turns out to be at best merely re-descriptive, and not the least bit explanatory. In seeking to use the class-compromised concepts they found in Hegel, all that DM-adepts are left with are yet more brute facts, only now couched in Ideal terminology, obscured behind hopelessly impenetrable prose.³⁶

Anyway, all this is quite apart from the infinitely thin evidential support there is -- or could ever be -- for such recklessly bold claims. No wonder DM-theorists resort to "insisting" that reality is this or that, and that things "must" be thus and so; they have to, since the facts do no 'speak for themselves'.³⁷

Furthermore, to return to the argument, since the properties of Sodium are not particularly unique in this respect, whatever applies to Sodium must apply to 'opposing forces', too, regardless of their nature -- i.e., either they are continuous (and are thus the result of a field), or they are ultimately particulate (and are merely an exchange of momentum).^37a

Hence, even if DM-theorists were correct in their interpretation of contradictions as 'opposing forces', their theory would still amount to little more than a re-description of nature, and not an explanation. This is because even a thoroughly comprehensive listing of all the interconnections that exist between objects and processes (whether or not these include forces) would be no less of a re-description than reductive CAR-like competitors are. Without a set of Ideal/mind-like principles to lend it some rationality, an explanation that captures the 'why' of things will always escape dialecticians

And yet, even then, all we would have would be a set of mind-like 'brute facts'.³⁸

But, as argued in Essay Ten Part One (but in more detail in Essay Three Part Three), whereas a reductive description can at least begin somewhere, a DM-account can neither begin nor end.

This shows that DM itself cannot account for the "why" of things any more successfully than could CAR.

No better perhaps, but certainly much worse.³⁹

Are We Any The Wiser?

Well, are we? Are we any clearer about whether dialecticians believe that things change because of their 'internal contradictions', because of their 'internal'/external relations with the rest of the "Totality", or because of something else?

Plainly not.

In that case, are we any clearer about how and why 'contradictions' (internal or otherwise) are capable of actually causing change, or even making anything happen?

Once more, the answer is in the negative.

It is now time to clutch at the last straw available to supporters of this drowning theory, and examine opposing forces. Perhaps they can provide DM with an urgently needed life-line?

It is to that question that I turn in the next Part of this Essay.

Notes

1. Some might feel that this is unfair, in that dialecticians themselves account for motion and change in a much more sophisticated way than this caricature would have us believe.

This 'more sophisticated' account (if such it may be called) -- involving the interplay between opposing forces, and the dialectical interaction within the 'mediated Totality' -- will be examined throughout the rest of this Essay, and in detail in Part Two. The "Totality" itself will be the subject of Essay Eleven Parts One and Two, along with its supposed 'interconnections'.

2. As Hegel himself declared:

"Instead of speaking by the maxim of Excluded Middle (which is the maxim of abstract understanding) we should rather say: Everything is opposite. Neither in heaven nor in Earth, neither in the world of mind nor of nature, is there anywhere such an abstract 'either-or' as the understanding maintains. Whatever exists is concrete, with difference and opposition in itself. The finitude of things will then lie in the want of correspondence between their immediate being, and what they essentially are.

"Contradiction is the very moving principle of the world: and it is ridiculous to say that contradiction is unthinkable. The only thing correct in that statement is that contradiction is not the end of the matter, but cancels itself. But contradiction, when cancelled, does not leave abstract identity; for that is itself only one side of the contrariety. The proximate result of opposition (when realised as contradiction) is the Ground, which contains identity as well as difference superseded and deposited to elements in the completer notion." [Hegel (1975), p.174; Essence as Ground of Existence, §119. Bold emphases added.]

"[B]ut contradiction is the root of all movement and vitality; it is only in so far as something has a contradiction within it that it moves, has an urge and activity." [Hegel (1999), p.439, §956. Bold emphasis added.]

Apparently, Hegel just happened to be 'using' a pen when 'his' books in fact wrote themselves (because of their obvious (and literal) 'internal contradictions').

However, it seems there might be an avenue of escape from this quandary, but it's not one that should recommend itself to many DM-fans. That bolt hole will be examined presently.

3. Not much room here for doubt. And that isn't just my rancid view of this murky area of DM-'physics'; indeed, as the quotations below show, this is how Lenin and Hegel (see above, in Note 2) have been interpreted since.

This is how Mao saw things:

"The metaphysical or vulgar evolutionist world outlook sees things as isolated, static and one-sided. It regards all things in the universe, their forms and their species, as eternally isolated from one another and immutable. Such change as there is can only be an increase or decrease in quantity or a change of place. Moreover, the cause of such an increase or decrease or change of place is not inside things but outside them, that is, the motive force is external. Metaphysicians hold that all the different kinds of things in the universe and all their characteristics have been the same ever since they first came into being. All subsequent changes have simply been increases or decreases in quantity. They contend that a thing can only keep on repeating itself as the same kind of thing and cannot change into anything different. In their opinion, capitalist exploitation, capitalist competition, the individualist ideology of capitalist society, and so on, can all be found in ancient slave society, or even in primitive society, and will exist for ever unchanged. They ascribe the causes of social development to factors external to society, such as geography and climate. They search in an over-simplified way outside a thing for the causes of its development, and they deny the theory of materialist dialectics which holds that development arises from the contradictions inside a thing. Consequently they can explain neither the qualitative diversity of things, nor the phenomenon of one quality changing into another. In Europe, this mode of thinking existed as mechanical materialism in the 17th and 18th centuries and as vulgar evolutionism at the end of the 19th and the beginning of the 20th centuries. In China, there was the metaphysical thinking exemplified in the saying 'Heaven changeth not, likewise the Tao changeth not', and it was supported by the decadent feudal ruling classes for a long time. Mechanical materialism and vulgar evolutionism, which were imported from Europe in the last hundred gears, are supported by the bourgeoisie.

"As opposed to the metaphysical world outlook, the world outlook of materialist dialectics holds that in order to understand the development of a thing we should study it internally and in its relations with other things; in other words, the development of things should be seen as their internal and necessary self-movement, while each thing in its movement is interrelated with and interacts on the things around it. The fundamental cause of the development of a thing is not external but internal; it lies in the contradictoriness within the thing. There is internal contradiction in every single thing, hence its motion and development. Contradictoriness within a thing is the fundamental cause of its development, while its interrelations and interactions with other things are secondary causes. Thus materialist dialectics effectively combats the theory of external causes, or of an external motive force, advanced by metaphysical mechanical materialism and vulgar evolutionism. It is evident that purely external causes can only give rise to mechanical motion, that is, to changes in scale or quantity, but cannot explain why things differ qualitatively in thousands of ways and why one thing changes into another. As a matter of fact, even mechanical motion under external force occurs through the internal contradictoriness of things. Simple growth in plants and animals, their quantitative development, is likewise chiefly the result of their internal contradictions. Similarly, social development is due chiefly not to external but to internal causes.... According to materialist dialectics, changes in nature are due chiefly to the development of the internal contradictions in nature. Changes in society are due chiefly to the development of the internal contradictions in society, that is, the contradiction between the productive forces and the relations of production, the contradiction between classes and the contradiction between the old and the new; it is the development of these contradictions that pushes society forward and gives the impetus for the supersession of the old society by the new. Does materialist dialectics exclude external causes? Not at all. It holds that external causes are the condition of change and internal causes are the basis of change, and that external causes become operative through internal causes. In a suitable temperature an egg changes into a chicken, but no temperature can change a stone into a chicken, because each has a different basis. There is constant interaction between the peoples of different countries. In the era of capitalism, and especially in the era of imperialism and proletarian revolution, the interaction and mutual impact of different countries in the political, economic and cultural spheres are extremely great...

"The universality or absoluteness of contradiction has a twofold meaning. One is that contradiction exists in the process of development of all things, and the other is that in the process of development of each thing a movement of opposites exists from beginning to end.

"Engels said, 'Motion itself is a contradiction.' Lenin defined the law of the unity of opposites as 'the recognition (discovery) of the contradictory, mutually exclusive, opposite tendencies in all phenomena and processes of nature (including mind and society)'. Are these ideas correct? Yes, they are. The interdependence of the contradictory aspects present in all things and the struggle between these aspects determine the life of all things and push their development forward. There is nothing that does not contain contradiction; without contradiction nothing would exist.

"Contradiction is the basis of the simple forms of motion (for instance, mechanical motion) and still more so of the complex forms of motion." [Mao (1961b), pp 312-13, 316. Bold emphases alone added; quotation marks altered to conform to the conventions adopted at this site.]

We will have occasion to return to some of the details of Mao's argument later.

And, here is a greatly shortened list of quotations taken from the writings of lesser DM-luminaries who declared (perhaps unwisely) that things do indeed change/move themselves -- beginning with David Hayden-Guest (who also sneaks in a reference to "external relations", a topic that will be examined later in this Essay):

"The second dialectical law, that of the 'unity, interpenetration or identity of opposites'…asserts the essentially contradictory character of reality -– at the same time asserts that these 'opposites' which are everywhere to be found do not remain in stark, metaphysical opposition, but also exist in unity. This law was known to the early Greeks. It was classically expressed by Hegel over a hundred years ago….

"The importance of understanding this contradictory character of things, is that it gives the clue to the inner process of their development which takes place through the conflict of the opposites....

"[F]rom the standpoint of the developing universe as a whole, what is vital is…motion and change which follows from the conflict of the opposite....

"Development is always the result of internal conflict as well as of external relations, themselves including conflict. It can only be explained and rationally grasped to the extent that the internal contradictions of the thing have been investigated…." [Guest (1963), pp.40-45. Bold emphases alone added.]

Here, too, is comrade Thalheimer (who directly links this doctrine with ideas he derived from Hegel's 'Master Deduction', analysed in Essay Twelve -- summarised here):

"The most general and the most inclusive fundamental law of dialectics from which all others are deduced is the law of permeation of opposites. This law has a two-fold meaning: first, that all things, all processes, all concepts merge in the last analysis into an absolute unity, or, in other words, that there are no opposites, no differences which cannot ultimately be comprehended into a unity. Second, and just as unconditionally valid, that all things are at the same time absolutely different and absolutely or unqualifiedly opposed. The law may also be referred to as the law of the polar unity of opposites. This law applies to every single thing, every phenomenon, and to the world as a whole. Viewing thought and its method alone, it can be put this way: The human mind is capable of infinite condensation of things into unities, even the sharpest contradictions and opposites, and, on the other hand, it is capable of infinite differentiation and analysis of things into opposites. The human mind can establish this unlimited unity and unlimited differentiation because this unlimited unity and differentiation is present in reality....

"...[I]t is more difficult with such opposites as true and false and still more difficult with the concepts of being and non-being, which are the most general of all, the most inclusive, and, at the same time the poorest in content. The average person will say: how can one unite such absolute opposites as being and non-being? Either a thing is or it is not. There can be no bridge or common ground between them. In the treatment of Heraclitus I have already shown how the concepts of being and non-being actually permeate each other in everything that changes, how they are contained in changing things at the same time and in the same way; for a thing which is developing is something and at the same time it is not that something. For example: a child which is developing into a man is a child and at the same time not a child (sic). So far as it is becoming a man it ceases to be a child. But it is not yet a man, because it has not yet developed into a man. The concept of becoming contains the concepts of being and non-being. In this concept they permeate each other....

"We shall now take up the second main proposition of dialectics...the law of development through opposites.... Not until Hegel was this law completely developed.

"This law applies to all motion and change of things, to real things as well as to their images in our minds....

"...[This law] states, in the first place, that all motion, development, or change, takes place through opposites or contradictions, or through the negation of a thing.

"...The negation of a thing from which the change proceeds, however, is in turn subject to law of the transformation of things into their opposites...." [Thalheimer (1936), pp.161, 165-66, 170-71. Bold emphases added.]

Novack adds his repetitive ha'penny's worth (here, at first, writing about plants and seeds, but soon losing his grip on reality):

"Each phase of the plant's manifestation appears as a reality and then is transformed in the course of development into an unreality or an appearance. This movement, triadic in this particular case, from unreality to reality and then back again to unreality, constitutes the essence, the inner movement behind all appearance....

"In this dialectical movement, in this passage out of and into opposition, resides the secret to the movement of all real things.... Dialectics is the logic of matter in motion and thereby the logic of contradictions, because development is inherently self-contradictory. Everything generates within itself that force which leads to its negation, its passing away into some other and higher form of being....

"This dialectical activity is universal. There is no escape from its unremitting and relentless embrace...." [Novack (1971), pp.87, 94. Bold emphases added.]

And, as if this weren't enough, here is Cornforth:

"The second dogmatic assumption of mechanism is the assumption that no change can ever happen except by the action of some external cause.

"Just as no part of a machine moves unless another part acts on it and makes it move, so mechanism sees matter as being inert -- without motion, or rather without self-motion. For mechanism, nothing ever moves unless something else pushes or pulls is, it never changes unless something else interferes with it.

"No wonder that, regarding matter in this way, the mechanists had to believe in a Supreme Being to give the 'initial push'....

"So in studying the causes of change, we should not merely seek for external causes of change, but should above all seek for the source of change within the process itself, in its own self-movement, in the inner impulses to development contained in things themselves...."

"...'[S]truggle' is not external and accidental. It is not adequately understood if we suppose that it is a question of forces or tendencies arising quite independently the one of the other, which happen to meet, to bump up against each other and come into conflict.

"No. The struggle is internal and necessary; for it arises and follows from the nature of the process as a whole. The opposite tendencies are not independent the one of the other, but are inseparably connected as parts or aspects of a single whole. And they operate and come into conflict on the basis of the contradiction inherent in the process as a whole.

"Movement and change result from causes inherent in things and processes, from internal contradictions.

"Thus, for example, the old mechanist conception of movement was that it only happened when one body bumped into another: there were no internal causes of movement, that is, no 'self-movement', but only external causes. But on the contrary, the opposed tendencies which operate in the course of the change of state of a body operate on the basis of the contradictory unity of attractive and repulsive forces inherent in all physical phenomena....

"Why should we say that contradiction is the driving force of change? It is because it is only the presence of contradictions in a process which provides the internal conditions making change necessary.... It is the presence of contradictions, that is of contradictory tendencies of movement, or of a unity and struggle of opposites, which brings about changes of movement in the course of a process. [Cornforth (1976), pp.40-43; 90, 94. Italic emphases in the original. Bold emphases added.]

And Baghavan:

"Hegel pointed out that the co-existence, the unity, the interpenetration of opposites constitutes an inner and inherent contradiction, a basic instability in all things which leads to development and change....

The existence of contradictions in all things gives rise to self-movement." [Baghavan (1987), p.90. Bold emphasis added.]

And Mandel:

"All motion has a cause....

"A fundamental cause of all motion, all change, is the internal contradictions of the changing object. In the final analysis, every object, every phenomenon, changes, moves, is transformed and modified under the influence of its internal contradictions...." [Mandel (1979), p.162. Bold emphases added.]

Here are our old friends, Woods and Grant:

"Dialectics explains that change and motion involve contradiction and can only take place through contradictions.... Dialectics is the logic of contradiction....

"So fundamental is this idea to dialectics that Marx and Engels considered motion to be the most basic characteristic of matter.... [And, referring to a quote from Aristotle, they add (RL)] [t]his is not the mechanical conception of motion as something imparted to an inert mass by an external 'force' but an entirely different notion of matter as self-moving....

"The essential point of dialectical thought is not that it is based on the idea of change and motion but that it views motion and change as phenomena based on contradiction.... Contradiction is an essential feature of all being. It lies at the heart of matter itself. It is the source of all motion, change, life and development. The dialectical law which expresses this idea is the unity and interpenetration of opposites....

"The universal phenomena of the unity of opposites is, in reality, the motor-force of all motion and development in nature. It is the reason why it is not necessary to introduce the concept of external impulse to explain movement and change -- the fundamental weakness of all mechanistic theories. Movement, which itself involves a contradiction, is only possible as a result of the conflicting tendencies and inner tensions which lie at the heart of all forms of matter....

"...Matter is self-moving and self-organising." [Woods and Grant (1995), pp.43-45, 47, 68, 72. Bold emphases alone added.]

And now, a handful of Communist Party hacks:

"The essence of the dialectical contradiction may be defined as an interrelationship and interconnection between opposites in which they mutually assert and deny each other (sic), and the struggle between them serves as the motive force, the source of development. This is why the law in question is known as the law of the unity and struggle of opposites.

"This law explains one of the most important features of dialectical development: motion, development takes place as self-motion, self-development. This concept is highly relevant to materialism. It means that the world develops not as a result of any external causes but by virtue of its own laws, the laws of motion of matter itself. It has dialectical meaning because it indicates that the source, the motive force of development of phenomena is to be found in their internal contradictions. In the past some materialists who rejected any supernatural force as a constant factor influencing natural processes nevertheless had to fall back on the mysterious 'first impulse' that was supposed to have set matter in motion.

"The dialectical doctrine that the motion or development of nature is in fact self-motion, self-development, explains why many contemporary bourgeois philosophers are so vehement in their attacks on the proposition of the contradictory essence of things. Development understood in this way leaves no room for a 'transcendental', mystical 'creative force' external to nature....

"Postulating that internal contradictions are inherent in all things and processes and comprise the motive force of the self-development of nature and society, materialist dialectics explains how this process takes place." [Konstantinov, et al (1974), pp.144-45. Italic emphases in the original. Bold emphases added.]

"Contradiction also expresses this feature of the relation of opposition, i.e., the mutual exclusion and mutual presupposing of its formative aspects. It can therefore be briefly defined as the unity of opposites which mutually exclude one another and are in struggle. The law of dialectics that demonstrates the driving force of contradictions is formulated as the law of the unity and struggle of opposites.

"According to this law, contradictions are the inner impetus of development, the source of the self-movement and change of things. If things were a constant identity in themselves, and lacked differences and contradictions, they would be absolutely immutable.... Contradiction is a dynamic relation of opposites.... The determining element in contradiction is therefore the struggle of opposites." [Kharin (1981), p.125. Bold emphases added.]

"Motion is the mode of existence of matter. To be means to be in motion.... Like matter, motion is uncreatable and indestructible. It is not introduced from outside but is included in matter, which is not inert but active. Motion is self-motion in the sense that the tendency, the impulse to change of state is inherent in matter itself: it is its own cause." [Spirkin (1983), p.75. Bold emphasis added.]

"The development of the most diverse objects and phenomena shows that opposite aspects cannot exist peacefully side by side; the contradictory, mutually exclusive character of opposites necessarily causes a struggle between them. The old and the new, the emergent and the obsolete must come into contradiction, must clash.  It is contradiction, the struggle of opposites that comprises the main source of development of matter and consciousness....

"...The struggle of opposites is the inner content, the source of the development of reality.

"Such is the essence of the dialectical law of the unity and struggle of opposites.

"...Motion, as understood by Marxist dialectics, is the self-motion of matter, internal motion, whose driving forces or impulses are contained within the developing objects and phenomena themselves." [Afanasyev (1968), pp.95, 97-98. Italic emphases in the original. Bold emphases added.]

Incidentally, the above author, and one or two others, have included in their remarks a discussion of the relation between external and internal contradictions, which seems to answer some of the objections made in this Essay. That escape route will be closed off in Note 28.

However, we will see in Essay Nine Part Two that these theorists introduced such notions in order to rationalise certain (regressive) political decisions taken for other reasons.

4. DM-theorists are surely aware of these patent truths; indeed, they have a ready answer for such impertinences. [On this, see Note 28 and the rest of this Essay.]

However, this ancient theory of motion in fact predates Aristotle; indeed it can be found in Plato's dialogue, The Laws:

"Athenian. Then we must say that self-motion being the origin of all motions, and the first which arises among things at rest as well as among things in motion, is the eldest and mightiest principle of change, and that which is changed by another and yet moves the other is second." [Plato (1997b), p.1552. I have in fact used the online Jowett translation here.]
 

[On this ancient theory, see Gregory (2000), Jammer (1999), and Skemp (1967).]

As Plato indicates, this theory derives from earlier mystical and animistic notions. The idea seems to be that the only sort of motion which is rational is, obviously, that which has reason and thus a will behind it. If the universe is ultimately rational, then all motion must be of this sort, that is, it must be internally-generated, and thus goal-directed. Otherwise the universe would be irrational, which is an insult both to our 'rationality' (or, rather, the 'rationality' of certain philosophers and boss-class hacks) and the 'Deity'. Plainly, this is the source of the various teleological systems of nature that have been imposed on the world since Ancient Greek Times (and possibly earlier. It's also why DM-theorists have struggled hard to deny their theory is teleological, even though it is replete with teleological concepts, lifted from Hegel and Mystical Christianity. [Putting them 'on their feet' thus in no way alters their teleological implications.]

Indeed, this is why external causation was favoured by empiricists, 'crude materialists' and assorted atheists (so much for it implying a 'push' from 'god'), and it's also why DM-fans look askance at it. Just like Hegel and other mystics, they regard this approach to causation as irrational. [It's also why some Marxists seem happy to confuse reasons with causes.]

And, it's why, for example, John Rees argued this way:

"…the cause of change [lies] within the system…and it cannot be conceived on the model of linear cause and effect…. If change is internally generated, it must be a result of contradiction, of instability and development as inherent properties of the system itself." [Rees (1998), p.7.]

"[External causation offers] mere description, not explanation; the what, but not the how or the why." [Ibid., p.7.]

This puts DM-fans in the rationalist wing of traditional thought, and thus on the side of the 'Gods', as I pointed out elsewhere:

This explains why Lenin could declare that he preferred intelligent Idealism to "crude materialism".

"Intelligent idealism is closer to intelligent materialism than stupid materialism.

"Dialectical idealism instead of intelligent; metaphysical, undeveloped, dead, crude, rigid instead of stupid." [Lenin (1961), p.274.]

By nailing their colours to this ruling-class masthead, dialecticians have placed themselves on the side of the Gods.

Diodorus Siculus is, in think, the originator of this image:

"When the Gigantes about Pallene chose to begin war against the immortals, Herakles fought on the side of the gods, and slaying many of the Sons of Ge he received the highest approbation. For Zeus gave the name of Olympian only to those gods who had fought by his side, in order that the courageous, by being adorned by so honourable a title, might be distinguished by this designation from the coward; and of those who were born of mortal women he considered only Dionysos and Herakles worthy of this name." [Diodorus Siculus, Library of History 4.15.1.]

But, my reference is in fact an allusion to an image in Plato's Sophist, one of his more profound surviving works. Indeed, that dialogue is the principle source of much of subsequent Idealism. The part reproduced below features a conversation between an Eleatic "Stranger" (who appears to be a follower of Parmenides) and a character called "Theaetetus":

"Stranger. We are far from having exhausted the more exact thinkers who treat of being and not-being. But let us be content to leave them, and proceed to view those who speak less precisely; and we shall find as the result of all, that the nature of being is quite as difficult to comprehend as that of not-being....

"...There appears to be a sort of war of Giants and Gods going on amongst them; they are fighting with one another about the nature of essence.

"Theaetetus. How is that?

"Stranger. Some of them are dragging down all things from heaven and from the unseen to earth, and they literally grasp in their hands rocks and trees; of these they lay hold, and obstinately maintain, that the things only which can be touched or handled have being or essence, because they define being and body as one, and if any one else says that what is not a body exists they altogether despise him, and will hear of nothing but body.

"Theaetetus. I have often met with such men, and terrible fellows they are.

"Stranger. And that is the reason why their opponents cautiously defend themselves from above, out of an unseen world, mightily contending that true essence consists of certain intelligible and incorporeal ideas; the bodies of the materialists, which by them are maintained to be the very truth, they break up into little bits by their arguments, and affirm them to be, not essence, but generation and motion. Between the two armies, Theaetetus, there is always an endless conflict raging concerning these matters.

"Theaetetus. True.

"Stranger. Let us ask each party in turn, to give an account of that which they call essence.

"Theaetetus. How shall we get it out of them?

"Stranger. With those who make being to consist in ideas, there will be less difficulty, for they are civil people enough; but there will be very great difficulty, or rather an absolute impossibility, in getting an opinion out of those who drag everything down to matter. Shall I tell you what we must do?

"Theaetetus. What?

"Stranger. Let us, if we can, really improve them; but if this is not possible, let us imagine them to be better than they are, and more willing to answer in accordance with the rules of argument, and then their opinion will be more worth having; for that which better men acknowledge has more weight than that which is acknowledged by inferior men. Moreover we are no respecters of persons, but seekers after truth." [Plato (1997c), pp.267-68, 246a-246d. I have used the on-line version here.]

The battle itself is described in Hesiod's Theogony (lines 675-715), available here.

From this it's clear that Marxist Dialecticians are far closer to the Gods than they are to the materialist Giants!

These competing ideas will be examined in more detail Essay Fourteen Part One (summary here). See also Note 8, Note 17 and Note 22, below.

[Readers shouldn't conclude from this that I favour external causation. In fact, I reject both theories since they are metaphysical and thus non-sensical.]

5. Several items from this dialectical menagerie were discussed at length in earlier Essays. The Totality itself is the main topic of Essay Eleven Parts One and Two. HEX is outlined on detail in Essay Ten Part One.

6. This is a very odd claim, too.  I will attempt to provide some rationale for it in Note 28, below. Other dialecticians also argue that their 'internalist' account subverts appeals to a supernatural explanation for the origin of the universe. [Anyway, this claim of Trotsky's is connected with the origin of novelty, by means of those obscure dialectical 'leaps'. However, as we saw in Essay Seven Part One, despite the fanfare, DM can't in fact account for novelty and change.]

Here is a selection of quotations (greatly shortened once more -- it wouldn't be difficult to extend it indefinitely) illustrating this line of thought.

First, we have already seen Lenin argue this way:

"The identity of opposites…is the recognition…of the contradictory, mutually exclusive, opposite tendencies in all phenomena and processes of nature…. The condition for the knowledge of all processes of the world in their 'self-movement', in their spontaneous development, in their real life, is the knowledge of them as a unity of opposites. Development is the 'struggle' of opposites. The two basic (or two possible? or two historically observable?) conceptions of development (evolution) are: development as decrease and increase, as repetition, and development as a unity of opposites (the division of a unity into mutually exclusive opposites and their reciprocal relation).

"In the first conception of motion, self-movement, its driving force, its source, its motive, remains in the shade (or this source is made external -- God, subject, etc.). In the second conception the chief attention is directed precisely to knowledge of the source of 'self-movement'.

"The first conception is lifeless, pale and dry. The second is living. The second alone furnishes the key to the 'self-movement' of everything existing; it alone furnishes the key to the 'leaps,' to the 'break in continuity,' to the 'transformation into the opposite,' to the destruction of the old and the emergence of the new.

"The unity (coincidence, identity, equal action) of opposites is conditional, temporary, transitory, relative. The struggle of mutually exclusive opposites is absolute, just as development and motion are absolute." [Lenin (1961), pp.357-58. Italic emphases in the original. Bold emphasis added.]

But, Engels himself had already set the precedent:

"The philosophy of nature offered us a cosmogony whose starting point is a 'self-identical state of matter', a state which can only be conceived by means of the most hopeless confusion over the relation between matter and motion, and which, moreover, can only be conceived on the assumption of an extramundane personal God who alone can get it in motion...." [Engels (1976), p.183. Quotation marks altered to conform to the conventions adopted at this site.]

Cornforth once more elaborates this idea:

"The second dogmatic assumption of mechanism is the assumption that no change can ever happen except by the action of some external cause.

"Just as no part of a machine moves unless another part acts on it and makes it move, so mechanism sees matter as being inert -- without motion, or rather without self-motion. For mechanism, nothing ever moves unless something else pushes or pulls is, it never changes unless something else interferes with it.

"No wonder that, regarding matter in this way, the mechanists had to believe in a Supreme Being to give the "initial push"....

"No, the world was not created by a Supreme Being. Any particular organisation of matter,  any particular process of matter in motion, has an origin and a beginning.... But matter in motion had no origin, no beginning....

"So in studying the causes of change, we should not merely seek for external causes of change, but should above all seek for the source of change within the process itself, in its own self-movement, in the inner impulses to development contained in things themselves." [Cornforth (1976), pp.40-43.]

And, referring to the struggle of opposites, the following author proceeds to argue that:

"This law explains one of the most important features of dialectical development: motion, development takes place as self-motion, self-development. This concept is highly relevant to materialism. It means that the world develops not as a result of any external causes but by virtue of its own laws, the laws of motion of matter itself. It has dialectical meaning because it indicates that the source, the motive force of development of phenomena is to be found in their internal contradictions. In the past some materialists who rejected any supernatural force as a constant factor influencing natural processes nevertheless had to fall back on the mysterious 'first impulse' that was supposed to have set matter in motion.

"The dialectical doctrine that the motion or development of nature is in fact self-motion, self-development, explains why many contemporary bourgeois philosophers are so vehement in their attacks on the proposition of the contradictory essence of things. Development understood in this way leaves no room for a 'transcendental', mystical 'creative force' external to nature...." [Konstantinov, et al (1974), pp.144-45. Italic emphases in the original. Bold emphases added.]

And, here are two more communist theoreticians:

"...[Previous philosophers] did not recognise the contradictoriness of being and were compelled, therefore, either to reject motion, or turn to God, declaring Him the final cause of all changes in the world. Heraclitus was the first to propose that contradiction is the source of motion. Hegel, however, developed the idea on an idealist basis, with respect to pure thought, but only dialectical materialism substantiated this proposition on a truly scientific basis...." [Sheptulin (1978), p.266.]

"The source of the internal activity of matter lies within it.... Motion is absolute, for it is unrelated to anything external that could determine it. There is nothing else in the world except eternally moving matter, its forms, properties and manifestations.

"Any way of constructing [construing? RL] rest as absolute is as intolerable in the conception of motion, as it is in the relativist interpretation of the latter. Many philosophers, however, adhered precisely to such views since they regarded substance as something inert and immutable, and explained the motion of natural bodies through the action of an outside force. Logically this gave rise to the following question: if one body sets another in motion, the latter a third, etc., how then did they start to move? Who wound up the clock of the mechanism of nature? Those who reasoned this way had to recognise the existence of something that provided the initial impulse. Relative to seemingly motionless nature such an entity could only be God...." [Kharin (1981), pp.63-64.]

However, if it should turn out that dialecticians also appeal to external causes to account for the initiation of change (as we will see they do), then the superiority of DM over mechanical materialism simply disappears --, at least in this regard. On that, see Note 28.

7. It's not clear from what Rees says whether or not he believes the universe is infinite -- in the sense that (1) It had no beginning, or that (2) It is infinite in extent (bounded or unbounded), or even that (3) It is infinitely divisible. Clearly, if the universe had an origin -- and unless we suppose it caused itself before it existed! -- it must have had an external cause. Of course, if space and time began with the origin of the universe then that alternative would not appear to be available. [Although, it's far from clear what it could mean to say that space and time had a beginning. On that, see Rundle (2004).]

On the other hand, if the universe were infinite (in every respect), and had no origin (as many DM-theorists still believe, despite the BBT), our grasp of the idea that everything is interconnected would become even less secure, if not worryingly precarious -- and that's not just because there would be no "everything" to grasp if the universe were infinite. [On this, see Robinson (2003), Rundle (2004), and Essay Eleven Part One.]

[BBT = Big Bang Theory.]

Certainly, Lenin spoke as if he believed nature was infinite. [Lenin (1972), p.314.] Recently, Woods and Grant have declare they also believe that the universe is infinite, and in both 'directions', as it were -- macroscopically and microscopically; cf., Woods and Grant (1995), pp.183-226. [Their ideas will be examined in other Essays posted at this site.]

However, it looks like the failure of scientists to substantiate key areas of the Standard Model (such as the existence of the Higgs Boson and Dark Matter) has given an apparently growing body of other scientists the confidence to question the BBT. [On this, see Chown (2003, 2004, 2005), Lerner (1992) and Mitchell (1995, 2002). Also worth consulting in this regard is Eric Lerner's site.]

Clearly, this is something for scientists themselves to sort out; it's not up to dialecticians or philosophers to tell them what to think. [I am therefore taking no position on this.]

8. Idealism Rears Its Ugly Head

[This forms part of Note 8. The argument below continues from that presented in Note 4, and is further continued in Note 17, and Note 22.]

Rees's requirement here echoes an approach to the foundations of empirical knowledge that has been adopted by most metaphysicians since Greek times (and that includes Hegel), which is that only necessary or conceptual truths are capable of explaining the "how" and the "why" of things. Despite the fact that he himself does this, Novack was quite clear about the issues involved:

"A consistent materialism cannot proceed from principles which are validated by appeal to abstract reason, intuition, self-evidence or some other subjective or purely theoretical source. Idealisms may do this. But the materialist philosophy has to be based upon evidence taken from objective material sources and verified by demonstration in practice...." [Novack (1965), p.17. Bold emphasis added.]

Mixed in with this body of doctrine was the parallel belief that empirical evidence is an inferior, if not a flawed basis on which to build such knowledge.

In Hegel's case, this Platonic contempt for the material world appeared in many different forms: (1) As part of his dismissal of so-called "bad" infinities, (2) In his disdain for ordinary human "understanding" and (3) In the dichotomy he drew between 'appearance' and 'reality', and (4) His preference for a priori, conceptual 'truths' -- all of which are ancient aristocratic prejudices and have also been appropriated uncritically by DM-theorists. As James White noted about German Idealism in general:

"Already with Fichte the idea of the unity of the sciences, of system, was connected with that of finding a reliable starting-point in certainty on which knowledge could be based. Thinkers from Kant onwards were quite convinced that the kind of knowledge which came from experience was not reliable. Empirical knowledge could be subject to error, incomplete, or superseded by further observation or experiment. It would be foolish, therefore, to base the whole of knowledge on something which had been established only empirically. The kind of knowledge which Kant and his followers believed to be the most secure was a priori knowledge, the kind embodied in the laws of Nature. These had been formulated without every occurrence of the Natural phenomenon in question being observed, so they did not summarise empirical information, and yet they held good by necessity for every case; these laws were truly universal in their application." [White (1996), p.29. Bold emphasis added.]

In other thinkers, this class-conscious contempt for ordinary understanding surfaces as part of an almost universal disparagement of the material language of the working-class -- the vernacular --, which is then confused (perhaps deliberately) with 'commonsense'.

This mind-set trades on an ancient aristocratic view of material reality, which held that the physical contingencies of the material world -- fit only for working people, "engineers", "technicians", slaves, and the like -- is incapable of providing a solid foundation for a truly philosophical explanation of "Being".

[In Conner (2005) (chapters 2 and 3) there's an excellent survey of this dismissive attitude boss-class theorists in the Ancient World showed toward ordinary, empirical knowledge --, i.e., that which is discovered by, and is thus only of concern to, the 'lower classes' -- aggravated by their open contempt for the lives and experiences of ordinary working people. On later developments, see also Eamon (1994).]

This aristocratic tone was given its classical form in Plato; his 'Gods and Giants' image was examined briefly above, where it was pointed out that in this regard at least, dialecticians are clearly on the side of the 'Gods'.

The political and ideological motivation behind this disdain for the world of appearances, material language and empirical reality is discussed in detail in Essays Nine Part One, Twelve and Fourteen. [Summaries can be accessed here.]

A passage from Baker and Hacker (1988) underlines the futility of this 'aristocratic' approach to knowledge (although they do not use that particular word, and are not making this particular political point!) -- which, incidentally, also reveals why dialecticians (like Rees and the others quoted here) have become fixated on a search for a metaphysical (and ultimately rational) "why" of things:

"Empirical, contingent truths have always struck philosophers as being, in some sense, ultimately unintelligible. It is not that none can be known with certainty…; nor is it that some cannot be explained…. Rather is it that all explanation of empirical truths rests ultimately on brute contingency -- that is how the world is! Where science comes to rest in explaining empirical facts varies from epoch to epoch, but it is in the nature of empirical explanation that it will hit the bedrock of contingency somewhere, e.g., in atomic theory in the nineteenth century or in quantum mechanics today. One feature that explains philosophers' fascination with truths of Reason is that they seem, in a deep sense, to be fully intelligible. To understand a necessary proposition is to see why things must be so, it is to gain an insight into the nature of things and to apprehend not only how things are, but also why they cannot be otherwise. It is striking how pervasive visual metaphors are in philosophical discussions of these issues. We see the universal in the particular (by Aristotelian intuitive induction); by the Light of Reason we see the essential relations of Simple Natures; mathematical truths are apprehended by Intellectual Intuition, or by a priori insight. Yet instead of examining the use of these arresting pictures or metaphors to determine their aptness as pictures, we build upon them mythological structures.

"We think of necessary propositions as being true or false, as objective and independent of our minds or will. We conceive of them as being about various entities, about numbers even about extraordinary numbers that the mind seems barely able to grasp…, or about universals, such as colours, shapes, tones; or about logical entities, such as the truth-functions or (in Frege's case) the truth-values. We naturally think of necessary propositions as describing the features of these entities, their essential characteristics. So we take mathematical propositions to describe mathematical objects…. Hence investigation into the domain of necessary propositions is conceived as a process of discovery. Empirical scientists make discoveries about the empirical domain, uncovering contingent truths; metaphysicians, logicians and mathematicians appear to make discoveries of necessary truths about a supra-empirical domain (a 'third realm'). Mathematics seems to be the 'natural history of mathematical objects' [Wittgenstein (1978), p.137], 'the physics of numbers' [Wittgenstein (1976), p.138; however these authors have recorded this erroneously as p.139, RL] or the 'mineralogy of numbers' [Wittgenstein (1978), p.229]. The mathematician, e.g., Pascal, admires the beauty of a theorem as though it were a kind of crystal. Numbers seem to him to have wonderful properties; it is as if he were confronting a beautiful natural phenomenon [Wittgenstein (1998), p.47; again, these authors have recorded this erroneously as p.41, RL]. Logic seems to investigate the laws governing logical objects…. Metaphysics looks as if it is a description of the essential structure of the world. Hence we think that a reality corresponds to our (true) necessary propositions. Our logic is correct because it corresponds to the laws of logic….

"In our eagerness to ensure the objectivity of truths of reason, their sempiternality and mind-independence, we slowly but surely transform them into truths that are no less 'brutish' than empirical, contingent truths. Why must red exclude being green? To be told that this is the essential nature of red and green merely reiterates the brutish necessity. A proof in arithmetic or geometry seems to provide an explanation, but ultimately the structure of proofs rests on axioms. Their truth is held to be self-evident, something we apprehend by means of our faculty of intuition; we must simply see that they are necessarily true…. We may analyse such ultimate truths into their constituent 'indefinables'. Yet if 'the discussion of indefinables…is the endeavour to see clearly, and to make others see clearly, the entities concerned, in order that the mind may have that kind of acquaintance with them which it has with redness or the taste of a pineapple' [Russell (1937), p.xv; again these authors have recorded this erroneously as p.v, RL], then the mere intellectual vision does not penetrate the logical or metaphysical that to the why or wherefore…. For if we construe necessary propositions as truths about logical, mathematical or metaphysical entities which describe their essential properties, then, of course, the final products of our analyses will be as impenetrable to reason as the final products of physical theorising, such as Planck's constant." [Baker and Hacker (1988), pp.273-75. Referencing conventions in the original have been altered to conform to those adopted at this site.]

As should now be clear from all that has gone before, DM-theorists have bought into this view of 'necessary truths' (even if few of them use that particular phrase -- although Lenin and Dietzgen seem to have been rather fond of it; more on that in a later Essay).

For example, dialecticians in general see change as the result of the relation between internally-linked opposite (logical?) properties of objects and processes. But, why this should cause change is left entirely unexamined (indeed, it is left as a brute fact, as the above passage suggests it always must -- in which case, it's just a fact about the world that 'contradictions' cause change). In reality, this account of change is a consequence merely of a certain way of describing things (and a fetishised way, at that), as we will discover in Essay Twelve Part One.

Nevertheless, as we have already seen, there is no reason why contradictory states of affairs should cause change any more than there is a reason to suppose that non-contradictory states should. Both of these options rely on descriptions of the alleged relations between objects and processes (not on evidence since it's not possible to verify or confirm their existence); they supposedly capture or picture processes in nature that are held capable of making other objects or processes change and/or 'develop'. How and why they are able to do this is left as a brute fact.

Even an appeal to 'contradictory forces' -- in order to explain why things change -- merely implicates yet more objects and processes, more brute facts, none of which adds anything to the 'necessitation' that such an account supposedly promised, and now requires. In the end, such forces depend on certain descriptions of them being translated into the vocabulary of QM (or some other branch of Physics), and hence into another set propositions expressing yet more brute facts. When asked why forces must do what they do (or even why a Field, say, is capable of making anything move) the only response possible is: "They just do.... It's just a fact about forces/Fields...". Indeed, as should seem plain, Differential Equations, Hamiltonians, Matrices and the Kronecker Delta can't actually move anything about the place, or even deflect a single particle from its path.

Moreover, the infinite regress (or "bad infinity") dialecticians hoped to avoid by appealing to 'internal contradictions' now simply reappears elsewhere in their theory. When it is fleshed-out, DM just relates objects and processes to yet more objects and processes (or yet more words about objects and processes), as well as to 'negations', 'opposites', and 'interpenetrations', and the like (i.e., yet more "brute facts" either about the world, or about how human beings are supposed (by dialecticians) to think or talk), 'internal' to other objects and processes.

In all this, the necessitation that was originally sought simply vanishes in an impenetrable mist of jargon (which leads "who knows where?"). In this regard, the logical/'rational' foundation for knowledge constructed by DM-advocates turns out to be no different in form from that concocted by traditional metaphysicians. In place of the reasons we were promised (i.e., the "why and the how" of things), all we find are yet more DM-objects and processes (or yet more words about objects and processes) -- except, these have now been shunted off into a mysterious, 'abstract' realm, fluffed-up with a handful of vague terms-of-art (like, "mediation", "unity in difference", "internally related", "thing-in-itself"), of convenient obscurity, all of which possess impressive Idealist credentials.

While DM-theorists promised the world a brand new set of explanations, all they have served up is a batch of shop-soiled goods imported from traditional philosophy comprised almost entirely of jargonised expressions, masking the 'brute facts' hidden beneath, as Lenin acknowledged:

"The history of philosophy and the history of social science show with perfect clarity that there is nothing resembling 'sectarianism' in Marxism, in the sense of its being a hidebound, petrified doctrine, a doctrine which arose away from the high road of the development of world civilisation. On the contrary, the genius of Marx consists precisely in his having furnished answers to questions already raised by the foremost minds of mankind. His doctrine emerged as the direct and immediate continuation of the teachings of the greatest representatives of philosophy, political economy and socialism.

"The Marxist doctrine is omnipotent because it is true. It is comprehensive and harmonious, and provides men with an integral world outlook irreconcilable with any form of superstition, reaction, or defence of bourgeois oppression. It is the legitimate successor to the best that man produced in the nineteenth century, as represented by German philosophy, English political economy and French socialism." [Lenin, Three Sources and Component Parts of Marxism. Bold emphases alone added.]

9. Clearly, Rees forgot about several other, equally possible options here.

"[N]ature forms a totality, which it must unless we depart from materialism completely and become believers in the supernatural…." [Ibid., p.78.]

For example, even if something were to exist outside the universe, while it could be still be non-natural, it doesn't have to be supernatural. Moreover, there might be other universes out there, which are no less natural than ours.

To that end, in 2010 we read this from the Physics ArXiv Blog at the MIT:

"Astronomers Find First Evidence Of Other Universes

And this from Science Daily (in August 2011):

Of course, if Nature in its entirety is co-extensive with the "Totality", this option (that there are natural events and processes outside our universe/"Totality") will be closed off, but as we will see in Essay Eleven Part One, DM-theorists have so far failed to tell us what their "Totality" comprises or covers.

And, it's worth asking what the word "supernatural" means anyway. Knee-jerk atheists seem to think that the term "supernatural" is readily comprehensible; but if it isn't then P2 doesn't even count as a definition:

P2: Anything external to the universe is supernatural.

However, if "supernatural" itself means something like "external to nature" then it seems that the word "external" must either lose its own sense (in such a context -- if there is or can be nothing external to the universe, then 'it' cannot be anything in particular, let alone 'supernatural'), or it ought to take on a new sense -- rather like the way that the word "number" alters its meaning as we flip through the different sets: ℕ, ℤ, ℚ, ℝ and ℂ. So, anything 'external' to the currently defined set of all numbers is not a number (that is, until new sets are defined).

[ℕ is the set of natural numbers (0, 1, 2, 3, ...); ℤ is the set of integers (..., -3, -2, -1, 0, 1, 2, 3, ...); ℚ is the set of rational numbers (impossible to list; this set includes all previous sets, but also incorporates all those numbers that can be expressed as a ratio of two integers -- i.e., as factions or terminating and recurring decimals); ℝ is the set of real numbers (this includes the previous set, and the so-called 'irrationals' -- numbers that cannot be expressed as a ratio of two integers, such as one of the square roots of two, or Pi); ℂ is the set of complex numbers (of the form "a + bi", where "i" is the one of the square roots of -1, and "a" and "b" are real numbers).]

Is this the case with "supernatural"? If we extend our definitions, will it one day make sense? [Clearly not, but that fact, if it is one, would be impossible to substantiate using the Stone Age Logic and rusty conceptual tools that DM supplies its adepts.]

But, if there is nothing external to the universe (not even space), then that claim itself must lack a clear sense -- as must its denial. [On this, see Rundle (2004), again.]

10. Modern-day Thomists (or even quasi-Thomists) are more sophisticated in their defence of the COMA than many Marxists realise; and 'internalist' ideas are alive and well, too, unfortunately.

More details on these and other mystical systems, along with their connection with DM, will be given in Essay Fourteen (summary here).

[COMA = Cosmological Argument.]

[However, my objections to this equally pernicious brand of Mysticism will not be aired at this site.]

11. This is discussed in more detail in Essay Ten Part One, and in Essay Three Part Three.

12. Naturally, the use of the phrase "antagonistic forces" makes sense when it's employed in HM. That is because it's human beings (i.e., agents) who shape history under the action of economic, social and class forces (where the word "force" is interpreted in its ordinary sense), which does not take place as a result of impersonal "forces" (except, of course, those implicated in the "forces of production").

Moreover, language gives human actors the capacity to form intra-, and inter-contradictory beliefs about both their own circumstances and their material interests (which are, albeit, not always clearly perceived). Certainly, social and economic factors condition these factors, and are conditioned by them in return. Hence, in general, the aims and interests of agents drawn from one class cannot be reconciled with those of other classes. Such aims and interests are thus rightly said to be "contradictory" because they represent outcomes not all of which can be realised by all parties at once, and not all of which cannot (without one or more ceasing to exist), in such circumstances. [On this, see here.]

To be sure, this interpretation lets all the metaphysical hot air out of this particular a priori DM-balloon -- which over-inflated system would have us believe that impersonal 'contradictions' have the capacity to cause change as if they were agents of some sort themselves.

The view (briefly) outlined here has at least this going for it: it restricts contradictions to what human beings can say, think and do -- as one should expect to be the case with a term that only sensibly relates to human practice -- while it rightly denies it of things that cannot speak or think for themselves.

Admittedly, these comments are sketchy in the extreme, but further elaboration would take us too far afield into HM.

[In addition, I do not want to get sidetracked into a discussion of the meaning of that rather obscure term "mediated". As this word features in Hegelian Metaphysics, it's far from clear whether it can be transposed into a scientific context without suffering major distortion (always assuming it has a clear meaning to begin with). Cf., Inwood (1992), pp.205-08.]

13. Of course, there could be a hierarchy of systems, any one of which contains the sub-systems below it in the ontological pecking order, as it were. This option will be considered presently.

14. This is discussed briefly in Note 10, above, and again below.

However, it is a moot point exactly what could count as an external cause/contradiction in a dialectical system. If everything is interconnected and is part of a mediated Totality, there would seem to be no room for external causation at all -- and hence no room for "external contradictions". As noted earlier, it is only by confusing what is meant to be a logical with a spatial (topological) relation, that dialecticians have allowed themselves to imagine there could be external contradictions to begin with (a notion that seems foreign to Hegel's system, upside down or 'the right way up'). We will return to this theme later where we will see that it is mainly STDs and MISTs who have fallen into this trap -- just as we will see in Essay Nine Part Two that this theoretical dodge also presented them with a handy ideological 'rationale' for the doctrine that socialism could be built in one country, with all the disastrous consequences that this idea brought in its train. [On the serious problems this creates for dialecticians, see here and here.]

[STD = Stalinist Dialectician; MIST = Maoist Dialectician.]

15. I will explain presently what I count as a system.

15a. I have avoided using the formal techniques of Mereology here for obvious reasons. These can be found in, for example, Simons (1987) and Varzi (2009).

16. This appears to be the view at least of Ollman (in Ollman (1976, 1993, 2003)); more on this in Essay Four Part Two, where 'internal relations' will be destructively criticised.

Nevertheless, this caveat is required in order to harmonise the claim made by other dialecticians (who are mostly Stalinists) that change is induced externally, as well as to allow the incorporation of opposing forces as surrogate 'internal' relations. On this view, even though forces would appear to act as external causes, they actually operate internally on bodies, causing change. [Here, external relations are merely mis-perceived or mis-identified internal relations, it seems. Notice, however, the continual slide between geometric and logical senses of "internal", mentioned earlier.]

This avenue of escape will be exposed as a dead end in Part Two of this Essay, and also partially in Note 28, below. See also Note 17, and Note 23.

17. [This continues the argument developed in Note 4 and Note 8.]

"Bad infinity" is an Hegelian term, and is roughly equivalent to "endless" in the sense that the number line is endless. The "true infinite" is endless but bounded, rather like a circle. On this , see Inwood (1992), pp.139-42.

This was, of course, part of the reason why Leibniz opted for a 'logical' solution to the 'problem' of causation. In order to provide an ultimate, 'rational' explanation of the world, external causes had to be re-written as internal causes in disguise, which led Leibniz to postulate the existence of 'Monads'. These were tiny 'minds' programmed to behave as if they had external effects on each other -- but they were in fact all logically inter-connected by means of their 'pre-programmed, pre-installed predicates' -- enabling them to self-moving but also to act as if they had an external effect on one another. They were also hermetically-sealed-off from the rest of nature (they were thus "window-less", as he put it) -- even though all their predicates contained logical links to every other monad. [This is indeed the origin of the 'containment' metaphor Kant used to distinguish Analytic from Synthetic truths, an idea Hegel also employed.]

As George Ross notes:

"During the middle of the seventeenth century, there was a growing consciousness of a divide between two rival and apparently incompatible world-views. On the one hand, there was the materialist, mechanist picture, according to which the world was to be understood exclusively in terms of particles of matter interacting with each other in accordance with the laws of motion. On the other hand, there was the spiritualist, occultist picture, according to which some or all natural phenomena were to be understood in terms of the sympathies and antipathies of spiritual beings acting purposefully. An important dimension of Leibniz’s philosophy was his project of synthesising these two approaches through a new set of concepts which would do justice to the insights of each.

"Leibniz's best known concept is that of a monad, literally a 'unit'. At all periods, commentators have found it difficult to decide whether his monads were fundamentally infinitesimal atoms of matter, though described somewhat paradoxically, or whether they were thoroughly spiritual realities, little different from the vital principles of occultist philosophers. Along with Leibniz himself, it could be said that both interpretations are right in what they assert, and wrong in what they implicitly deny. His monads were indeed both the atomic foundations of the material world, and the basis of an organic and holistic interpretation of reality. But for his synthesis to work, his ultimate entities had to be neither simply material, nor spiritual -- they had to be immaterial, but without ending up as the invisible spirits, demons, and angels, and the such-like of the occultist world-view.

"In fact he accepted the basic assumption of the new philosophy that explanations of particular events had to be in terms of mechanical interactions between material particles. He was, indeed, an extremist, in asserting that all events, including human thoughts and behaviour, could be given purely mechanical explanations. For Leibniz, materialists were definitely right in what they asserted, and spiritualists were wrong to deny the universality of mechanical causation. On the other hand, he also saw the orthodox mechanical philosophy as hopelessly one-sided. In his view, its limitations could be made good only by recognising the positive insights of spiritualism. I shall outline just two of the more serious shortcomings he found in crude materialism.

"The first difficulty was that the atomic constituents of matter, or spatially extended substance, could not themselves be spatially extended. This is a consequence of the infinite divisibility of space. However small you take atoms to be, you can still consider them as compounds of smaller parts, and hence not truly atomic. But if you make atoms into indivisible, mathematical points, then they are too small to be characterised by the spatial properties traditionally held essential to matter, such as solidity, size, and shape.

"Instead, Leibniz defined the essence of matter in terms of its dynamic properties. What distinguished solid matter from empty space, or from immaterial things like ghosts or rainbows, was essentially its power to resist penetration or acceleration. He thus circumvented the problem of indivisibility by making the essence of matter a power, or force, or energy -- the terms were interchangeable in his day. Since there was no logical absurdity in conceiving a quantum of energy as existing at a mathematical point, Leibniz's monads could therefore function as energy-points.

"The second main difficulty he saw in materialism was its inability to explain the basic process of mechanical interaction itself, namely the transfer of energy from one material particle to another by pushing or colliding into it. At any level, it was possible to give a provisional explanation in terms of the elasticity of the particles composing colliding bodies. So, when two objects collide, the particles of each are first compressed, and then spring back again from each other, thus reconverting elastic forces back into kinetic energy. But this gets us no nearer to understanding the underlying process of energy transference, since it presupposes precisely the same processes at a more microscopic level: the elasticity of the particles can be explained only in terms of their elastic sub-particles, and so on to infinity. To explain mechanical interaction as mediated by a sub-mechanism merely postpones any solution to the problem of interaction itself.

"As before, Leibniz got round the difficulty by conceptualising the situation in a radically different way. He saw it as a mistake to picture mechanical interaction as consisting in the handing over of parcels of energy from one physical object to another. Really, the colliding body merely functioned as a stimulus to which the other body responded of its own accord. As we all know, every force has an equal and opposite reaction. Leibniz held that colliding bodies reacted by virtue of their own reactive forces. In his terminology, all action was spontaneous.

"However, this gave rise to a new difficulty. Orthodox mechanists explained everything as blind reactions to imposed forces. But if all actions were to be spontaneous, how could monads register what stimuli they were receiving, and react to them in such a way as to avoid complete chaos in the universe? In order to preserve the harmony of things, monads had, in some sense, to 'know' what everything else was doing, and to be motivated to promote the harmony of the whole.

"In the light of these requirements, it is hardly surprising that Leibniz was reduced to metaphor and analogy. In order to express his ideas, he adopted the terminology of spiritualism. He said that monads were like souls, only unconscious: they were sources of energy and spontaneous activity; they perceived their spatial environment without themselves being spatial; and they acted purposefully in accordance with a motivation towards the best." [Ross (1983b). Emphases in the origin.]

Hegel adapted this idea, enlarged it grotesquely in the direction of Spinoza -- pebble-dashing it along the way with lorry loads of gobbledygook -- subsequently burying the lot in the self-development of his cosmic 'Super Ego' (the 'Absolute'). Hence, everything in his mystical world was self-moving and inter-linked, as a result.

Engels and Lenin simply swallowed this croc.

[Why the above comrades did this is the subject of Essay Nine Part Two. The Hermetic origin of these notions will be detailed in Essay Fourteen Part One (summary here). See also here, and Note 22 below.]

On Leibniz's early development, see Mercer (2001); on his occult influences, see Ross (1983a, 1998). The theological background to all this can be found in Osler (2004); in that, see here.

18. It would be rather like, say, Darwin forgetting to note the fact that the fossil record was inconsistent with his theory (which, as it turns out, he didn't in fact ignore, but attempted to explain). On the problems that this still poses for his theory, see Schwartz (1999).

19. The 'Nixon' card is in fact a underhanded ploy based on the following series of events: in the run-up to the 1968 US Presidential election, Richard Nixon announced that he had a 'secret plan' to end the Vietnam War, which plan he couldn't reveal since that would defeat the purpose. As things turned out, he had no plan -- except perhaps to expand the war into Cambodia!

So, in order to 'Nixon' a problem, all a theorist has to do is declare that it has been "solved", and then refuse to explain any further.

In this area of DM, this ploy would involve a dialectician claiming that the world was maximally interconnected even though all its parts are at the same time maximally isolated from one another, and that DL allows this contradiction to be "grasped". End of story.

However, this particular 'problem' has been created entirely by DL; the 'solution' on offer helps not one iota in understanding what it could possibly mean to suggest that everything is maximally discrete and maximally interconnected, all at once.

Waving a few jargonised phrases about might satisfy the ever-dwindling band of DM-fans this planet has left (few of whom can come to much agreement over what these jargonised words mean, anyway), but that's about all.

20. This much was clear to Zeno. There is a useful summary of this 'paradox' in Pyle (1997). The implications of this horn of the dilemma are reasonably clear: if systems are composed of sub-systems -- 'to infinity', meaning there are no simple objects -- then there are in fact no "internal contradictions". What might appear to be "internal contradictions" will, upon further analysis, turn out to be "external contradictions". [On this, see Note 23, below.]

If it is responded that although the above contradictions might appear to be external, they are still internal to an encompassing sub-system, no matter how far we analysed the whole set of nested sub-systems. Indeed, these contradictions would be internal to the collection of nested sub-systems.

But, in that case, what is to stop a 'Dialectical Theist' from claiming that what might appear to atheists to be an "external push" in relation to the universe is in fact "internal" to the entire system including 'God' -- called "Reality", or "Being"?

Be this as it may, this option will merely reproduce its own "bad infinity" that this approach to change was meant to avoid. This "bad infinity" will unravel in the opposite direction, as it were; instead of a "bad infinity" expanding ever outwards, this one will spiral ever downwards, never reaching a rational conclusion.

[At least theists have a 'rational conclusion'!]

Of course, if this series of sub-systems inside sub-systems go on to infinity, the time taken for anything to happen (as infinite sets of sub-systems and their assorted 'internal contradictions') would be infinite too. Nothing would happen in this DM-universe (or it would take billions of years for kettles to boil).

No matter how speedy these contradictions are, an infinite number of them would take an infinite time to work through. After all, for any positive integer, n:

À_o x 10^-n = À_o

["À_o" (pronounced aleph zero) is the 'smallest' transfinite cardinal -- i.e., for all intents and purposes, the smallest infinite number.]

In order to avoid this result, all such 'internal contradictions' would have to operate instantaneously, in zero seconds. But, as Trotsky pointed out, that would mean they do not exist. [This is, of course, just a corollary of Leibniz's criticisms of Newton -- on that, see Note 22.]

21. Which would mean, of course, that they couldn't even have an external effect on each other. [Why this is so will be explained in Note 22, below.]

However, if these 'objects' also had an internal structure or dynamic, they would in fact be sub-systems, not 'simple' objects -- and this infinitary fandango would take another spin around the metaphysical dance floor.

Incidentally, we met a few possible/actual candidates for such 'simple objects' in an earlier Essay, here and here.

22. Leibniz On Interaction

[This forms part of Note 22. It continues the argument set out in Note 4, Note 8, and Note 17.]

This much was clear to Leibniz. This is how George Ross summarised this idea:

"As significant as his critique of Descartes' mechanics was Leibniz's attack on Newton's account of force. In the Principles, Newton limited himself to describing interactions between bodies in terms of general mathematical laws. This limitation was both a strength and a weakness. Newton succeeded in making the complexities of nature amenable to mathematical description only by simplifying the phenomena: by treating material particles as if they were infinitely hard yet infinitely elastic, concentrated at points, capable of exchanging any amount of force all at once, connected by forces operating instantaneously at a distance, and so on. Leibniz complained that this made Newton's system an idealised abstraction, which could not possibly be true of the real world. In reality, nothing was absolutely hard or elastic, nothing happened instantaneously, and every causal interaction was mediated by a complex mechanism. In general terms, Newton would have agreed with Leibniz's comment. He too believed in underlying mechanisms, but he refused to speculate about them in the Principles (his famous, 'I do not invent hypotheses')....

"Much later, in his Specimen of Dynamics (1695), Leibniz tried to give an account of the mechanism which mediated exchanges of force between colliding bodies. In real collisions (unlike Newton's idealisations), there had to be a finite period during which one body slowed down and the other picked up speed. This implied that bodies had a certain size, and were not absolutely hard or elastic, since the only conceivable mechanism for transfer of force was that bodies were first squashed together, and then gradually sprang back from each other once all the kinetic energy had been taken up. However, as soon as it is accepted that transfer of force between every day objects must be mediated by a mechanism, there is no point at which you stop needing smaller and smaller sub-mechanisms. At no level can you suddenly say that force is transferred directly.

"Elasticity is itself a phenomenon requiring explanation in terms of pushings of particles. At the first instant of impact, the outermost particles of each colliding body push against their neighbours, and these in turn push against their neighbours, and so on right through each body. But then each of these pushings needs to be explained by the compression of sub-particles, and so on to infinity. The conclusion Leibniz drew was that, ultimately, forces were not really transferred at all. All action was, as he put it, spontaneous. The energy required for a body's motion on the occasion of an impact, had to be drawn from its own resources, since it could not actually take up any energy from bodies impinging on it....

"An even more significant aspect of the theory was its abandonment of the traditional notion that matter was essentially inert. Leibniz saw that if the only function of matter was as a passive carrier of forces, then it had no role to play in scientific explanation. Its only role would be the metaphysical one of satisfying the prejudice that forces must inhere in something more substantial than themselves. He maintained that matter was nothing other than the receptive capacity of things, or their 'passive power', as he called it. Matter just was the capacity to slow other things down, and to be accelerated rather than penetrated (capacities which ghosts and shadows lack) -- in other words, inertia or mass, and solidity. So, taking also into account 'active powers' such as kinetic energy, Leibniz reduced matter to a complex of forces. In this he was anticipating modern field theory, which treats material particles as concentrated fields of force –- an anticipation duly recognised by its founder, the Italian mathematician Ruggiero Giuseppe Boscovich (1711-87)." [Ross (1984), pp.40-44.]

On this, see also the detailed comments in Mcdonough (2007).

We will be examining some of these ideas in more detail in Part Two of this Essay. [On this, see Boscovich (1966), and Whyte (1961b).]

The serious problems faced by naïve materialist accounts of forces are spelled out in detail (with admirable clarity and engaging style) in Schelling (1995), particularly pp.161-69. Schelling is clearly writing in the tradition of Leibniz, Boscovich and the early Kant (of The Physical Monadology [reprinted in Kant (2003), pp.47-66]. Even so, in the end Schelling still can't account for the interaction of forces. [Why this is so will be outlined in Essay Three Part Five.]

There is a distinct echo of all this in Nietzsche's analysis of forces (which I develop in a more consistently anti-metaphysical direction in Part Two), outlined in Poellner (2000).

The argument seems to have been: the external interaction of bodies implies they must have some structure (since not all of a body can interact with another at once -- unless all bodies were two-dimensional flat surfaces, and nothing more, and interacted only 'face-to-face', as it were). But, if they possess a structure they cannot be simple. If so, simple bodies cannot interact.

But, since all systems are made of simple bodies, and no simple bodies can interact externally, no systems can interact externally, either.

This is a simplified version of the argument that motivated Leibniz (and it seems Schelling and Hegel, too). On Leibniz on causation, see Bobro (2009), and Carlin (2008).

However, the problems that 'internal' interactions face are, if anything, even more intractable. These will be rehearsed in Essay Three Part Three.

There is a different proof of the impossibility of interaction in Line and Matheson (1987). However, a recent article has called this argument into question; cf., Smith (2007). But, Smith seems to have based his objections on a view of mathematics that is not sustainable: i.e., that if we can give a mathematical description of bodies, then physical bodies must conform to that description. [More on this later.]

23. And it would take an infinite amount of time to happen. [This is an echo of Leibniz's criticism of Newton.]

These days, this 'plasma' is called "atomless gunk", a phrase which was, I think, first introduced by the late David Lewis. "Gunk", it seems, shares some of the properties of the complexes mentioned earlier, but not all. The word "gunk" apparently applies to any whole whose parts all have further proper parts (and so on, forever (whatever that means!)), whereas this might not be true of complexes. [A complex is either an aggregate or a system; plainly an aggregate would be composed of simple parts. On this see van Cleve (2008), Varzi (2009), and Zimmerman (1996). An aggregate is simply a collection, whereas a system isn't; it has some sort of structure.]

At any rate, "atomless gunk" seems to be of little use to dialecticians since it's not easy to see how it could be the bearer of a single 'internal contradiction', even if we knew what one of these were.

In order to counter this it could be argued that if we suppose (1) Objects and processes within any given system can influence other bodies or systems external to themselves, that (2) Change is internally-driven, and that (3) Objects and processes do not in fact causally affect one another, they nevertheless "mediate" each other. In this way, change could still be regarded as internal to a system (or body), nature still seen as an interconnected Totality, and objects and processes could also exert an external influence on other objects and processes. The ideas of several DM-theorists, who seem to argue along these lines, will be discussed in Note 28.

However, the nature of these external 'influences' is highly obscure. How, indeed, would it be possible for objects or processes to 'influence' each other in this sense and for this not to have any causal impact? What sort of 'influence' is this if it changes nothing, if things could proceed in exactly the same way whether or not such 'influences' operated? And what would be the point of claiming that nature formed an interconnected whole if remote objects never causally affected one another? What would we say to someone who argued that although, say, the centre of mass of the galactic group of which our galaxy forms a part had an 'influence' on the solar system, this wasn't a causal influence? If they couldn't explain what they meant, would we be willing to accept such an obscure tale?

This impasse highlights another, related difficulty: since we still have no clear idea what the DM-Totality is, it's not easy to comprehend any of its sub-systems, either. Nor is it easy to grasp the nature of any of these sub-systems if they are causally isolated from the rest of the Totality, while at the same time being 'influenced' ('mediated') by other sub-systems in an as-yet-to-be-explained sense. This seems about as clear as that other pseudo-scientific idea -- that stars have an 'influence' on character.

[Indeed, this is just the sort of 'explanation' we rightly ridicule when Astrologers come out with it. Of course, such 'cosmic influences' originated in Hermetic and Neo-Platonic Philosophy, anyway. So, given this common source, it's no surprise to find DM and Astrology share such vague, mystical notions.]

A question asked earlier is worth reviving: Are the sub-systems of the Totality "gunk-like", or are they sub-atomic particles, atoms, molecules, clumps of matter, planets, galaxies, galactic clusters -- or something else?

Unfortunately, each putative candidate simply creates its own problems. For example, if one of these hermetically-sealed causal systems (that is, one where all change is internally-generated) is, say, our own galaxy, then it could not, it seems, have been caused by, or be causally linked to anything outside itself. Plainly, that would mean that: (i) our galaxy had no connection with the so-called "Big Bang", (ii) it receives and transmits no radiant energy, nor is it (iii) under the influence of wider gravitational forces/geodesics, etc. Clearly, the same problems would afflict each of the other candidates listed above, and in like manner.

Considerations such as these seem to indicate that the DM-Totality must be the entire universe, and that each part must be causally-linked to (and not just 'mediated' by) every other. That would further mean that all change in the universe is internally-generated, after all. But even then, this would not solve every problem.

Several possibilities present themselves:

(1) Internally-driven change of this sort must apply to the whole universe. If this were not so, the whole would be fragmented in ways explored in the main body of this Essay. If, however, this option is still viable, then everything 'inside' the universe must change as a result of the inter-play between internal and external causal/dialectical factors.

The problem with this is that it would provide DM with its own set of 'bad' infinities, associated with external causation. So, if object/process, P is subject to an external causal set C₁, and the latter is subject to external causes of its own (say, C₂), and so on, this must surely end "who knows where?" In that case, the "why" that motivated, for example, John Rees could not be catered for in DM.

In addition, it would expose the theory to the challenge that if everything is subject to internal and external causal influence, then why not the universe itself? The latter question could only be neutralised by a dogmatic stipulation to the effect that the universe is unique, saddling that response with all the weaknesses that afflict the COMA for the existence of 'God'.

[COMA = Cosmological Argument.]

(2) Let us assume that change to any part of the universe is generated exclusively internally, and that objects and processes in nature are able to 'influence'/'mediate' one another. But, even then, ex hypothesi, they couldn't do this causally. [Naturally, that just loops this theory back to where we were a few paragraphs ago.]

To be sure, this interpretation not only puts much weight on the word "cause", it seems to operate with a mechanical notion of it, too. However, if this 'mechanical notion' of causation is abandoned, would we be left with a clear enough idea of causation, one that does not reduce merely to constant conjunction, and which thus falls short of implying causal necessitation?

[In fact, as we will see in Essay Thirteen Part Three, metaphysical accounts of causation like this in the end either rely on constant conjunction (eliminating necessitation), or on an anthropomorphised version of human action, i.e., on a Universal Will operating in nature, but misleadingly re-labelled "natural necessity". These issues are analysed with admirable clarity here, and here. The second link is to Swartz (1986), the first is to Swartz (2009). See also Russell (1917b), and the recent essays in Price and Corry (2007).]

Nevertheless, and despite this, the problem with this 'solution' is that it seems to imply that the universe is populated with infinitely small elementary particle/systems which are causally unrelated to each other --, either that, or it inflates back into option (1) above (as argued in the main body of this Essay).

Another serious difficulty with this interpretation is that as soon as it is decided what constitutes a 'part' of this mysterious whole, it would conflict both with (scientific) fact and theory, since these tell us that there are sections of the universe that are causally isolated from everything else and which are so remote from one another that they can't physically interact. [More on this In Essay Eleven Part One.]

(3) Let us now assume that all change everywhere is internally-generated, with "internally-generated" being interpreted along Hegelian lines (upside down or the 'right way up').

There are several problems associated with this option, too:

(i) External causation would be non-existent if there were only internal links between events and processes. In that case, light bulbs would indeed be able to change themselves.

(ii) It wouldn't be easy to decide what this alternative ruled out. On this view, for instance, what might seem to be an external cause would in fact be an internal one misperceived/misidentified -- and "external" would become synonymous with the phrase "internal, but obscure", and we would be no further forward.

For example, we might want to say that a billiard ball responded to the impact of another billiard ball the way it does because of its own internal dynamic (as Leibniz might have argued), not because of a supposed, but misperceived, external 'cause'.

Again, as George Ross points out:

"Leibniz's theory of the spontaneity of all motion is not as silly as it might seem. It is a commonplace that every force has an equal and opposite reaction. In the case of colliding bodies, the reaction is the force holding each body together. If either of the bodies has less cohesive force than the kinetic energy involved in the collision, it will shatter instead of moving as predicted by the laws of mechanics. So Leibniz was right to say that bodies can take up only as much energy as they have the capacity to absorb, even though it does not follow that they cannot absorb energy from each other at all." [Ross (1984), p.43.]

In that case, the second billiard ball would only move off after being hit if its internal cohesive forces were sufficient to maintain its integrity, otherwise it would shatter instead. Thus, what might seem to us to be an external cause is in reality internal, brought about by the "occasion" of the two objects meeting.

But, even in the case where objects shatter, the particles produced would themselves move off in all directions, caused no doubt by the impact. Exactly how these particles would do that, and not shatter, too, is, on this account, entirely obscure.

(iii) On this basis, scientists should concern themselves with the study of internal 'conceptual' links (which would be impossible either to verify or even detect -- because, ex hypothesi, these links could have no external effect on a single instrument), and the whole enterprise could become a priori once more (science now having looped back to its Idealist roots in Plato --; certain interpretations of QM, Relativity and M-Theory seem to be well advanced in this regard already). Because the links between events and processes would be, on this view, conceptual (since they are 'internal'/'logical', in a Hegelian sense) there could be no material links at all in nature, just abstract connections. [That would, of course, help explain why Lenin said the things he did, as we noted earlier.]

There thus seems to be no way out of this Dialectical Maze -- or at least none that avoids sliding DM back into the sort of Idealism that originally sired it -- or, indeed, none that fails to undermine materially-based science.

[Bertell Ollman's "internal relations" 'solution' will be examined in Essay Four Part Two, but we have already seen his 'abstractionism' fall apart.]

Finally, it's far from easy to square external causation/'contradictions' with the requirements of DL. Hence, while each of these might be external to some object, process or system, they must be internal to some other, wider system. Now, the 'contradictions' internal to some wider system must be a function of the internal relations that bodies/processes/sub-systems have with one another. In that case, since these 'external contradictions' are in fact conceptual links (understood as part of a "law of cognition", which reflects "objective reality", as revealed by DL -- according to Lenin), then, once again, 'external contradictions' are simply misperceived 'internal contradictions'. [I take this topic up in detail in Note 28, below.]

Of course, this is just one more untoward consequence of up-ending Hegel's 'logic': everything that happens in nature is governed by some internal relation or other, and thus everything is logically-related to everything else. And even if such things are reflected in the human mind (but linked to practice), this theory implies that reality is just a back-reflection of the human mind -- which, since reality pre-dated the human mind, must mean that the world is Mind, or Mind-like itself.

In this way we can see that putting Hegel the 'right way up' in no way affects the Idealism implicit in his 'logic'.

This argument will be spelt-out in much more detail in Essay Twelve Part Four, where it will be connected with something I have called the RRT.

[RRT = Reverse Reflection Theory. Basically, the idea is that, given this theory, language and 'mind' do not in fact reflect reality (as DM-theorists maintain), reality is made to reflect contingent features of how DM-theorists think we think, or can be made to talk. This theory tell us what the world must be like, so it comes to reflect (suitably distorted) language, not the other way round. (Until that Essay has been written the reader is re-directed here and here.)]

24. "Disjoint" means they do not overlap physically or in any other way. If they weren't disjoint, then the sub-systems of T would more readily collapse into HEX (see below). That is because this interpretation of the sub-units of T would make them all interdependent, and hence interconnected.

25. HEX was a notion introduced in Essay Three Part Three (and again in Essay Ten Part One) as the opposite of CAR, the latter being a descriptor invented by the authors of DB.

[DB = Dialectical Biologist (i.e., Levins and Lewontin (1965)); HEX = Hegelian Expansionism; CAR = Cartesian Reductionism.]

26. Of course, these seemingly wild claims need adequate substantiation, which will be presented in Essay Eleven Part One. Even so, this conclusion is not unconnected with several points made in Essay Ten Part One.

It could be objected that the vast majority of the causal links mentioned in the main body of this Essay (i.e., those that allegedly connect the (UK) New Labour victory in 2005 with distant regions of space and time) are so vanishingly small that for all practical purposes they can be ignored.

First, as the argument in this Essay shows, there is no question-begging way of specifying where the boundary lies between systems and/or sub-systems in the DM-Totality (even if we knew what the latter was!). If all systems affect one another significantly at the boundary (which they must), and possibly elsewhere, then any attempt to partition the Totality would smack of ad hoc subjectivism.

Second, as Essay Eleven Part One shows, DM-theorists have no developed theory of the 'Totality' (in fact, they have no theory of it whatsoever -- nor even a superficial description of this mysterious entity), so even they would have no way of knowing whether or not these remote effects are (largely) irrelevant. In that case, one dialectician's irrelevant effect could very well turn out to be another's significant input. [More on that here. This argument is used to great effect in Essay Ten Part One to show that DM-epistemology rapidly collapses into scepticism.]

Third, there seems to be little point in practically every DM-text telling us that everything is interconnected (and that the entire nature of the part is determined by its relation to the whole) if the vast bulk of these can be ignored.

Fourth, since DM-epistemology recommends its own rejection (as is established in Essay Ten Part One), and since it can never be verified (how, for example, could anyone show that the entire nature of the tumble Lenin mentioned depended on its relation with, say, the Crab Nebula and then with everything else, if, as we will see in Essay Eleven Part One, nobody has a clue what this 'everything else' is?), it would probably be wise to ignore the vast bulk of DM -- the more the better.

Finally, this objection is tackled head-on in Essay Eleven Part Two, and completely neutralised.

26a. Some might object at this point that all this emphasis on verification, evidence, confirmation and proof shows that the present author is indeed a positivist, or at least an empiricist. Neither of these is the case. The present author is merely taking DM-theorists at their word:

"Finally, for me there could be no question of superimposing the laws of dialectics on nature but of discovering them in it and developing them from it." [Engels (1976), p.13. Bold emphasis added.]

"All three are developed by Hegel in his idealist fashion as mere laws of thought: the first, in the first part of his Logic, in the Doctrine of Being; the second fills the whole of the second and by far the most important part of his Logic, the Doctrine of Essence; finally the third figures as the fundamental law for the construction of the whole system. The mistake lies in the fact that these laws are foisted on nature and history as laws of thought, and not deduced from them. This is the source of the whole forced and often outrageous treatment; the universe, willy-nilly, is made out to be arranged in accordance with a system of thought which itself is only the product of a definite stage of evolution of human thought." [Engels (1954), p.62. Bold emphasis alone added.]

"We all agree that in every field of science, in natural and historical science, one must proceed from the given facts, in natural science therefore from the various material forms of motion of matter; that therefore in theoretical natural science too the interconnections are not to be built into the facts but to be discovered in them, and when discovered to be verified as far as possible by experiment.

"Just as little can it be a question of maintaining the dogmatic content of the Hegelian system as it was preached by the Berlin Hegelians of the older and younger line." [Ibid., p.47. Bold emphases alone added.]

"The general results of the investigation of the world are obtained at the end of this investigation, hence are not principles, points of departure, but results, conclusions. To construct the latter in one's head, take them as the basis from which to start, and then reconstruct the world from them in one's head is ideology, an ideology which tainted every species of materialism hitherto existing.... As Dühring proceeds from 'principles' instead of facts he is an ideologist, and can screen his being one only by formulating his propositions in such general and vacuous terms that they appear axiomatic, flat. Moreover, nothing can be concluded from them; one can only read something into them...." [Marx and Engels (1987), Volume 25, p.597. Italic emphases in the original; bold emphasis added. Quotation marks altered to conform to the conventions adopted at this site.]

"The dialectic does not liberate the investigator from painstaking study of the facts, quite the contrary: it requires it." [Trotsky (1986), p.92. Bold emphasis added]

"Dialectics and materialism are the basic elements in the Marxist cognition of the world. But this does not mean at all that they can be applied to any sphere of knowledge, like an ever ready master key. Dialectics cannot be imposed on facts; it has to be deduced from facts, from their nature and development…." [Trotsky (1973), p.233. Bold emphasis added.]

"Whenever any Marxist attempted to transmute the theory of Marx into a universal master key and ignore all other spheres of learning, Vladimir Ilyich would rebuke him with the expressive phrase 'Komchvanstvo' ('communist swagger')." [Ibid., p.221.]

"A consistent materialism cannot proceed from principles which are validated by appeal to abstract reason, intuition, self-evidence or some other subjective or purely theoretical source. Idealisms may do this. But the materialist philosophy has to be based upon evidence taken from objective material sources and verified by demonstration in practice...." [Novack (1965), p.17. Bold emphases added.]

"Our party philosophy, then, has a right to lay claim to truth. For it is the only philosophy which is based on a standpoint which demands that we should always seek to understand things just as they are…without disguises and without fantasy….

"Marxism, therefore, seeks to base our ideas of things on nothing but the actual investigation of them, arising from and tested by experience and practice. It does not invent a 'system' as previous philosophers have done, and then try to make everything fit into it…." [Cornforth (1976), pp.14-15. Bold emphases added.]

"[The laws of dialectics] are not, as Marx and Engels were quick to insist, a substitute for the difficult empirical task of tracing the development of real contradictions, not a suprahistorical master key whose only advantage is to turn up when no real historical knowledge is available." [Rees (1998), p.9. Bold emphasis added.]

"'[The dialectic is not a] magic master key for all questions.' The dialectic is not a calculator into which it is possible to punch the problem and allow it to compute the solution. This would be an idealist method. A materialist dialectic must grow from a patient, empirical examination of the facts and not be imposed on them…." [Ibid., p.271. Bold emphases added. Quotation marks altered to conform to the conventions adopted here.]

And, if this means I'm an empiricist, so was Marx:

"The premises from which we begin are not arbitrary ones, not dogmas, but real premises from which abstraction can only be made in the imagination. They are the real individuals, their activity and the material conditions under which they live, both those which they find already existing and those produced by their activity. These premises can thus be verified in a purely empirical way....

"The fact is, therefore, that definite individuals who are productively active in a definite way enter into these definite social and political relations. Empirical observation must in each separate instance bring out empirically, and without any mystification and speculation, the connection of the social and political structure with production. The social structure and the State are continually evolving out of the life-process of definite individuals, but of individuals, not as they may appear in their own or other people's imagination, but as they really are; i.e. as they operate, produce materially, and hence as they work under definite material limits, presuppositions and conditions independent of their will." [Marx and Engels (1970), pp.42, 46-47. Bold emphases added.]

27. In order for objects to do this they must be UOs, and as UOs they must in turn contain/imply 'contradictions'. This set of ideas is examined in more detail in Note 28, below. Some of the details underlying this aspect of DM were outlined by Thalheimer, in Note 3.

It should be noted, too, that if an object already contains 'what-it-is-not', it cannot change in at least that respect (i.e., into 'what-it-is-not', unless it turns into a part of itself!). On the other hand, if an object does not already contain 'what-it-is-not', then that 'what-it-is-not' cannot assist that object to change (for that 'what-it-is-not' will not yet exist).

Of course, this depends on what the word "contains" means here. We have already seen that DM-theorists equivocate between a geometrical and a logical sense of this term. As we have also seen, they inherited this confusion from Kant and Leibniz (and other, earlier mystics).

The problems associated with this way of looking at change were examined in some detail in Essay Seven (here). They will be analysed in even more detail in Note 28, below. See also here, and here -- and Note 4, Note 8 and Note 17.

28. I have been researching this topic intensively now for well over ten years, and less intensively for more than twenty-five, but I have yet to find an explanation of the metaphysical ideas underlying this aspect of DM -- or, indeed, an explanation why change is held to be a result of 'internal contradictions'. There's a rationale of sorts in Thalheimer, and a more substantial account in an Essay written by James Lawler. [A weak attempt to address this (from a non-Marxist angle) can also be found in Hahn (2007). I will address her arguments in a later re-write of Essay Eight Part Three.]

As far as I can ascertain, not even Hegel broaches this topic (even though he lays down the principles by means of which some sort of an account of change might be constructed).

[Nevertheless, at a future date, I will endeavour to post here what I take to be the reasoning that motivates this part of DM. It will be an elaboration of points already made here.]

Despite this, several dialecticians have attempted to show how 'external contradictions' can be harmonised with Lenin's claim that matter is 'self-moving'. Mao's and Afanasyev's accounts are among the best I have so far seen (but there are analogous versions in Kharin (1981), Konstantinov (1974), Sheptulin (1978), Yurkovets (1984), and Cornforth (1976), among others). An analysis of Mao's attempt to shed some light on this murky corner of DM will be examined later; so I will focus mainly, but not exclusively, on Afanasyev's analysis in what follows.

He first notes that contradictions are not all of one type:

"The most diverse contradictions exist in the world.... We shall examine internal and external, antagonistic and non-antagonistic, basic and non-basic contradictions...." [Afanasyev (1968), p.98.]

Of course, the last five contradictions were unknown to Hegel, Marx, Engels, Plekhanov or Lenin. 'External contradictions' in particular can't be made compatible with Hegel's theory of change (upside down or 'the right way up') -- and for reasons explored here and in Note 4, Note 8, Note 17 and Note 22.

Even so, this widening of the net smacks of desperation as DM-theorists try to bend their theory to fit the facts, helping themselves to different types of contradiction as effortlessly as Medieval Astronomers helped themselves to extra epicycles to save their theory. In fact, there are rather more sordid reasons for their invention; these will be explored in Essay Nine Part Two, here and here.

Be this as it may, Afanasyev then proceeds to examine the first category (external and internal contradictions), which is the only sort relevant to the present discussion (the other 'contradictions' will be analysed in another Essay -- on that see here):

"The interaction, the struggle of opposites of a given object make up its internal contradictions. The contradictory relations of a given object to its environment are its external contradictions." [Ibid., p.98. Italic emphasis in the original.]

However, exactly what constitutes a DM-'object' here is left entirely obscure. As we have already seen in this Essay, this is not a minor detail, one that can be put to one side or left unexamined. Which of these, for example, is an 'object' in this sense: an elementary particle, an atom, a molecule, a cell, a crystal, a lump of copper ore, an organism, a species, a swarm of flies, a pile of sand, a soccer team, a coral reef, a population, a mountain, a continent, a planet, a galaxy? 'Contradictions' that are 'external' to any one of these will turn out to be 'internal' to others in the list, and vice versa. [This point has already been made, but from a different angle, in Note 23, above.] Hence, 'contradictions' internal to galaxy might be external to a planet, those internal to a cat will be external to a dog, and those external to a mouse, might be internal to a cat (if the latter eats the former), and so on.  In that case, the above distinction threatens to self-destruct when the details are filled in. So, it's no surprise to find the details are never filled in.

Of course, as noted above (here and here), all this trades on an equivocation between two senses of "internal": "physically"/"spatially internal" and "logically internal"; hence, while something could be physically external to an object, it might still be logically internal to it. So, for example, a husband and wife are physically external to each other (most of the time), but the fact that one of these partners is, say, a husband logically implies that another (indeed, this other) must be his wife (or he'd be a divorcee/widower), and this implication is internal to his status as a husband (which thus allows for these inferences to be made). [This is in fact a consequence of how we use words like "husband", "wife", "married", and "imply"; there is nothing metaphysically deep about this.]

However, it's not too clear that with respect to the writings of the DM-theorists considered here, this distinction is much use, anyway. In fact, the way they phrase things suggests that they too have run these two different senses of "internal" together (which fact will soon become obvious to the reader as she works her way through the quotations given below). Again, this is not the least bit surprising, since, in the end, the distinction itself is incoherent. That claim will be substantiated in Essay Four Part Two.

Moreover, as we have also seen: if the universe is an object, then, on this view, it too must have 'external contradictions', and hence it must have had a cause. In that case, the universe is not sufficient to itself as Afanasyev claims (on pp.53ff; see also Note 6 above).

It could be argued that 'external contradictions' are exactly what this author says they are: "the contradictory relations of a given object to its environment", and since the universe has no environment, it has no 'external contradictions'.

But, how do we know?

Appealing to the 'definition' of the universe (which 'definition' might perhaps be: "The universe is all that there is or that exists") has already been shown to be a dead end --, it will be picked apart further in Essay Eleven Part One. Even so, an appeal to a definition would amount to yet another a priori imposition onto nature, something dialecticians say they never do.

We have also seen that some astrophysicists believe there is evidence for the existence of other universes outside ours -- which, if they are right, means ours has an 'environment' after all.

Be this as it may, this question can't be settled on an a priori basis.

But, even if it turns put to be true that the universe we find ourselves in is all there is, we have seen that this view of 'contradictions' is in fact merely a re-description of it (which neither forestalls a series of "bad infinities" nor supplies DM-theorists with the 'why' of things which they sought). In addition, as we also saw earlier, this theory implies the existence either of (1) Simple, changeless objects that are not conditioned by anything else, or of (2) Infinitely divisible sub-systems, the contents of which cannot support 'internal opposites' of any kind, and hence cannot change (at least on DM-lines). Afanasyev failed to spot these corollaries.

Putting these difficulties to one side for the moment, we need to examine the use to which Afanasyev puts this distinction. He goes on to argue:

"Internal contradictions are the source of development because they determine the aspect or character of the object itself. If it were not for its internal contradictions the object would not be what it is. An atom, for example, could not exist without the interaction, the 'struggle' of the positively charged nucleus and the negatively charged electrons; and organism could not exist without assimilation and dissimilation, and so on." [Ibid., pp.98-99.]

However, it's clear from this that Afanasyev is confusing the nature of an object with the conditions for its existence. It may or may not be true that a certain atom will disintegrate if there is no integrity or cohesion to it (whatever its cause happens to be), but in DM, since the nature of the part is determined by its relation to the whole, the 'internal contradictions' of atoms (etc.) cannot be what make that atom what it is (i.e., what defines its 'intrinsic properties'). Given DM, atoms must have 'extrinsic properties'; that is, properties that are defined by their relations with everything else.

Of course, if DM-Wholism is now to be rejected because of this 'difficulty', all well and good. But, it seems that these two doctrines (DM-Wholism, and the doctrine of 'intrinsic properties') cannot both be true at once (unless, that is, we Nixon this 'contradiction' and then quietly ignore it).

And it's also worth noting at this point that, just like other dialecticians, Afanasyev has to put the word "struggle" in quotation marks to make his explanation work, since, of course, electrons and protons do not literally struggle with one another; they are not agents. [On that, see here.]

Moreover, as we will see in Part Two, depicting forces and/or the relations between bodies in this way is misleading; far from there being a 'struggle' going on in atoms -- as with most other things in nature -- they seem to be eminently peaceful beings. Their almost constant state of equilibrium smacks of harmony and cooperation -- or, they would do if we chose to anthropomorphise nature at every turn in the way that dialecticians constantly do. In fact, if we have to depict nature in this way, we should call such things "dialectical tautologies", join forces with Prince Kropotkin, and see an anarchist utopia almost everywhere we look.

And even if it were the case that certain sub-atomic particles 'struggle' among themselves, manifestly they do not turn into one another -- when was the last time an electron turned into a proton? --, which, as we have seen, is another odd claim advanced by the DM-classics. In that case, this 'struggle', if there is one, does no work, and thus makes no sense even in DM-terms!

So, what exactly is the point of all this? Afanasyev has an answer:

"All outside influences exerted on an object are always refracted through its internal contradictions, which is also a manifestation of the determining role of those contradictions in development. Changes in the external environment merely give an impulse to the development of an organism, but the direction of development and its ultimate purpose depend on the organism's metabolism, i.e., on the interaction of assimilation and dissimilation that is characteristic of the particular organism." [Ibid., p.99.]

It's worth pointing out once again that Afanasyev can only make this work by concentrating his attention on living things, which, like the use of the word "struggle", once again, betrays the animistic origins of this aspect of DM: if everything is animate -- a Cosmic Egg, if you will --, then cells and organisms can be used analogically in this way in order to explain the alleged relation between 'external' and 'internal contradictions' throughout nature and society. It all makes some sort of crazy Hermetic sense.

However, if we try the same sort of analysis on, say, a billiard ball, it won't work. Once it has been hit, what 'internal contradictions' make it continue to move?

More to the point, what 'internal contradictions made it move in the first place? And it won't do to appeal to Newton's Third Law, here. The "action" that causes the "reaction" is manifestly external to that ball. [And, arguably, the "reaction" is, too (it's this "reaction" which affects the first ball, and that's also external to the latter).]

Indeed, what are the 'internal contradictions' that make the planets and stars orbit whatever it is they orbit? It's no good appealing to the operation of certain forces here in a desperate attempt to find the 'internal contradictions' in, say, the Moon that keep it circling the Earth. In such a set up, 'external' forces are what deflect bodies from their 'natural' rectilinear motion. There is no 'internal contradiction' (i.e., none internal to that planet or that star) to get hold of here.

[And, as we will see in Part Two, using forces to illustrate 'contradictions' of any sort (external or internal) is thoroughly misconceived.]

Furthermore, as was pointed out above, Afanasyev has a confused idea of the external/internal dichotomy -- that is, he sees it as spatial, not logical.

Nevertheless, the other dialectician mentioned above, Cornforth, has an answer to objections like this -- but, only if we take the word "answer" non-literally. Referring to the qualitative changes bodies undergo when affected by external causes, he argues:

"For instance, if a piece of iron is painted black and instead we paint it red, that is merely and external alteration..., but it is not a qualitative change in the sense we are here defining. On the other hand, if the iron is heated to melting point, then this is such a qualitative change. And it comes about precisely as a change in the attraction-repulsion relationship characteristic of the internal molecular state of the metal. The metal passes from the solid to liquid state, its internal character and laws of motion become different in certain ways, it undergoes a qualitative change." [Cornforth (1976), p.99.]

We have already seen that the above change in metals (as they are heated) is smooth (they gradually soften and become molten), so this example wasn't the wisest of choices; in fact, it refutes the claim that qualitative change is always nodal. [More of this in Essay Seven.]

Putting this to one side for now, what are we to say of Cornforth's response in general? We have already noted the loose way that dialecticians 'define' their use of the word "quality" (in fact, even though I have checked several times, I cannot find anywhere where Cornforth tells us what a DM-quality actually is --, but see below), and how that omission allows them to find 'qualitative' changes whenever and wherever it suits them, ignoring them whenever and wherever it doesn't. In this particular case, it's not too clear how the liquidity of a metal changes its 'quality'; it still has the same chemical (and many of the same physical) properties, its crystal structure (state of matter) has merely changed. Liquid Gold is still Gold.

But, even supposing a case could be made for arguing that this particular change could be counted as a DM-'qualitative' transformation, it's not easy to see how this could be the result of 'internal contradictions' -- or, indeed, the result of any 'contradictions' that formerly defined the 'intrinsic nature' of this metal (as Afanasyev, for instance, indicated they should).

What seems to happen here is that as the metal is heated up, the vibration of its constituent atoms increases until the inter-atomic bonds can no longer hold them in place in the old crystal structure. But where is the 'contradiction' here? Cornforth leaves this question unanswered; he seems to think we will just assume it has something to do with the inter-atomic forces operating inside the said metal. But, as we noted above, such forces are external to each atom that they operate on. As we have already seen, what is internal to one system, is external to another. [Recall the muddle DM-theorists get into over what "internal" means, highlighted earlier.]

Moreover, as we will see in Part Two, this analogy (involving the use of forces to illustrate DM-'contradictions') doesn't work, anyway. But even if it could work, change here would be produced by a resultant force, not a set of 'contradictory' forces.

Cornforth appears to have an answer to this too; he speaks about "dominance relations" inside objects and processes:

"The unity of opposites in a contradiction is characterised by a definite relation of superiority-inferiority, or of domination, between the opposites. For example, in a physical unity of attraction and repulsion, certain elements of attraction or repulsion may be dominant in relation to others. The unity is such that one side dominates the other -- or, in certain cases, they may be equal.

"Any qualitative state of a process corresponds to a definite relation of domination. Thus, the solid, liquid and gaseous states of bodies correspond to different domination-relationships in the unity of attraction and repulsion characteristic of the molecules of bodies....

"Domination relationships are obviously, by their very nature, impermanent and apt to change, even though in some cases they remain unchanged for a long time. If the relationship takes the form of equality or balance, such balance is by nature unstable, for there is a struggle of opposites within it which is apt to lead to the domination of one over the other....

"The outcome of the working out of contradictions is, then, a change in the domination relation characteristic of the initial unity of opposites. Such a change constitutes a change in the nature of a thing, a change from one state to another, a change from one thing to another, a change entailing not merely some external alteration but a change in the internal character and laws of motion of a thing." [Ibid., pp.97-98.]

Even so, on this view, change is still initiated externally, for the internal relations of objects and processes appear to be incapable of altering their own condition. Electrons, for example, change, not because of an internal struggle (since they are elementary particles; they have no inner structure), but because of their relation to other particles and/or forces. And, howsoever dominant or submissive these relations turn out to be, those to which Cornforth appeals are manifestly external to atoms, just as they are external to sub-atomic particles, too.

Putting this niggle to one side, too, it looks like these "domination" relations are what in the end define a DM-'quality', at least for Cornforth. However, once more we note the anthropomorphic overtones here; it seems that this part of DM can only be made to work if the parts of bodies and process are in some sort of dominant-submissive relation with one another. Perhaps this unfortunate metaphor (shades of S&M!) can be cashed-out in vector algebra; I will leave that for others to decide/work out. But, even if this were either possible or desirable, that would not help this beleaguered 'theory'. Vectors do not 'struggle' among themselves since they are mathematical objects. Anyone who thinks vectors can 'struggle' has already confused a description of the phenomena with the phenomena themselves (in the way that someone might confuse the numbers on a metre rule with their height).

Since Cornforth's account in the end depends on the plausibility of the analogy he draws between forces and contradictions, no more will be said about it here. That will be the topic of Part Two of this Essay; in fact, Cornforth's quirky theory is neutralised here.

Finally, Cornforth's analysis bears an uncanny resemblance to that offered up by Mao (with his "primary" and "secondary" contradictions); but as we saw here, Mao's solution is no solution at all. For example, how can a "domination relation" change into a "submissive relation"? Is it spontaneous, or is it caused by further 'internal contradictions'?

[This argument is outlined in more detail here, and in more general terms here; the same points are easy to adapt so that they apply to Cornforth's version.]

Nevertheless, one thing is clear, the universal conclusions derived by Afanasyev and Cornforth are based on laughably thin evidence, and on a controversial (and suspiciously animistic) interpretation of the nature of forces. But, that doesn't stop either or both of them from projecting these ideas right across nature, so that they are valid for all space and time. Here is Afanasyev:

"Lenin called the law of the unity and struggle of opposites the essence, the core of dialectics. The law reveals the sources, the real causes of the eternal motion and development of the material world....

"All objects and phenomena have contradictory aspects which are organically connected and which make up the indissoluble unity of opposites....

"The contradictoriness of objects and phenomena is thus of a general, universal nature. There is no object or phenomenon in the world which cannot be divided into opposites...." [Afanasyev (1968), pp.93-95. Italic emphasis in the original; bold emphases added.]

We have already had occasion (in Essay Two) to note similar a priori impositions originating from Cornforth's pen -- and from that of practically every other dialectician.

More a priori superscience; more Idealism. All so traditional, all so predictable.

We will also see that this analysis 'allowed' STDs to argue that socialism could be built in one country because the intrinsic nature of the USSR could be defined by its internal relations, not the relations it held with the rest of the Capitalist world. This confusion 'allowed' these theorists to claim that the actions of the imperialist powers, for example, constituted a set of 'external contradictions' in relation to the former USSR, and thus argue that the real nature of the former USSR could be defined by its own internal, but "non-antagonistic" 'contradictions'. This then 'enabled' them to conclude (or, rather, it 'allowed' them to rationalise a conclusion already arrived at for other reasons) that socialism could be built in one country. Clearly, this super-plastic theory can be bent into any shape found to be either convenient or expedient.

Moreover, this 'theory had catastrophic consequences for the European working class (connected with the ultra-left tactics adopted by the Communist Party between 1928 and 1933) -- in the shape of the rise of Hitler --, and later, after another 'dialectical' about turn (connected with the Popular Front), then another (with the Nazi-Soviet non-aggression treaty of 1939), and yet another (connected with the 'Great Patriotic War').

In Essay Nine Part Two, these major Communist Party blunders (which were partly the result of this 'theory' --, or rather, these political u-turns could be sold more easily to cadres because of DM and its various 'contradictions') will be linked with analogous, but far less murderous tactical and strategic errors committed by the Trotskyist movement. This helps account for the precipitous decline in support experienced (in Europe) by Marxist parties of every stripe. Similar, DM-induced screw-ups (by Stalinist, Maoist and Trotskyist parties) have merely ensured this collapse has continued world-wide ever since.

This will form part of a materialist explanation why Dialectical Marxism is so monumentally unsuccessful, and why this will continue while it adheres to this boss-class 'theory'.

29. The idea that these conclusion are based on evidence has already been shown up for what it is -- wishful thinking -- in Essays Two to Seven, in Essay Eight Part Two and Eleven Parts One and Two.

30. Again, this was the main theme of Essay Two.

30a. This will be discussed in detail in Essay Twelve Part Four, when it is published.

31. The ideological motivation for this is detailed in Essay Nine Parts One and Two -- and in Essays Twelve and Fourteen (summaries here and here).

32. Once more, several examples of allegedly "real material contradictions" are examined elsewhere at this site, and in detail in Part Two of this Essay.

33. DM-theorists will need to be careful here, too, for if objects don't have intrinsic qualities (presumably, those that originate from an object's inner nature as a UO -- but see Note 28 above), then the belief that change is internally-driven will be even more difficult to maintain.

Anyway, as we saw in Essay Seven Part One, the situation is not as simple as this might suggest. Surprising as it might seem, the way that "quality" has been defined (that is, by those DM-theorists that bother to do so!) -- i.e., along Aristotelian lines -- means that objects must indeed have 'intrinsic' (if changing) natures. And yet, given DM-Holism, they must have 'extrinsic natures', too -- which are defined by their relations with everything else in the universe.

One suspects that the deployment of another 'Nixon' card is overdue here.

34. There is a further difficulty dialecticians do not appear to have noticed. Let us suppose that DM-interconnectedness is maximally true, so that each atom (or 'elementary' particle) in the entire universe is interconnected with every other particle, all the time and instantaneously (or not, as the case may be). Now, unless the universe is infinite, particles at the 'edge' of the universe would be subject to a set of influences that are different from those affecting objects situated at the 'centre'. These differential effects need not necessarily be quantitative, but they certainly are directional. So, any particle at the periphery would only undergo interaction with every other particle closer to the rest of the universe, radially, directed toward the centre (or at least within the confines of an ideal 'tangent' that could be drawn at the 'edge' at that point) -- if we regard these connections topologically. [The point of that particular remark will become apparent if the reader consults this.]

Of course, this might not be the case if the universe is finite/infinite and bounded; naturally, all this depends on the details, should DM-fans ever decide to reveal them to us.

However, particles at or near the centre would be subject to effects coming in from all directions. This represents a significant difference in terms of the vector sum operating on any particle in the Totality -- governing the total influences on that particle. [Again, always assuming that such effects can be represented as vectors.]

[MIC = Maximal Interconnectedness; NMIC = Non-MIC; LOI = Law of Identity.]

Now, such observations can be generalised: on this view, there should be differential effects on any particle anywhere in the universe -- even where a particle is compared with its nearest neighbour, situated at the 'centre' or not. Hence, if MIC (this notion is explained fully in Essay Eleven Part One) were correct, all the seemingly identical particles in nature (e.g., photons) would not actually be the same, no matter what or where they were located, since each and every one would be subject to these differential influences. [These differences need not be connected with the alleged difficulties associated with the LOI, nor need they be linked to the influence of UOs.] This is because, as TAR points out:

"In a dialectical system, the entire nature of the part is determined by its relationships with the other parts and so with the whole. The part makes the whole, and the whole makes the parts." [Rees (1998), p.5. Bold emphases added.]

Hence, if the "entire" nature of a particle is determined by its relations with everything else, and these are universally differential, it would mean that, for instance, all atoms of the 'same' element would have different properties depending on where and when they were situated in the universe. So, Sodium on earth today, for example, would not have the same properties as 'Sodium', say, in the most distant regions of space, or on Mars (or even those possessed by the 'same' lump of Sodium, say, yesterday). The nature of Sodium would therefore depend on when and where it existed, and we should lose the right to categorise all 'Sodium' atoms as Sodium, at least on the basis of their 'intrinsic properties' (that is, if it has any!). In fact, we would have to time-signature properties, relativising them to a place and a time.

What then are we to say of spectrographic and other evidence that suggests otherwise? Worse, what effect would such an idea have on the 'universal laws' to which DM-theorists frequently appeal? Given their system, no law could be universal, but only maximally local.

[The same conclusions follow even if MIC is abandoned, but I will leave the details for the reader to complete for herself. However, they would not follow if the relations mentioned above were 'logical', and not merely spatial/physical. But, the 'logical' option faces even more problems, detailed here.]

It seems, therefore -- and rather appropriately --, that DM-Holism has hidden within itself the seeds of its own destruction, for it looks like it implies not just extreme atomism, but ultra nonimalism (or, indeed, ultra-Tropism, as it might now be called). That is because, on this view, every particle in the universe (including even seemingly identical photons, protons and electrons) would be totally unique, being the product of differential influences depending on where and when they are/were.

Small wonder then that some comrades argue that the universe is infinite (which would mean that everything had the same net influence on it as everything else, deflating the above conclusions). [Although, I am not suggesting that they have assumed this idea for this reason!]

Unfortunately, however, if the universe were infinite (and even unbounded), and if either MIC or NMIC were true, DM-Wholism would seem to mean that everything in reality should be identical. That is because each particle in the universe would be subject to the same total (i.e., infinite) number of influences and interconnections as all the rest. This would imply that as far as DM-Wholism is concerned (where the entire nature of the part is determined by its relation to the whole), it would not be possible to distinguish one particle/object/process from any other since they would all have an infinite number of identical influences acting upon them, and hence would have identical properties. Ironically then, if the universe were infinite, this would make everything identical; the LOI, instead of being refuted by dialecticians, would have found its strongest allies!

Naturally, because this view of nature is manifestly incorrect, dialecticians who have unwisely accepted DM-Holism should now drop either the idea that the entire nature of the part is dependent on its relations with the whole or the thesis that the universe is infinite -- or even both.

[It could be argued that the above contradicts the previous point. No problem; I'll just Nixon it!]

35. The few options left open to dialecticians to avoid the (Idealist) implications of using the word "rational" (meaningfully) in such contexts will be examined in Essay Twelve Part Four, and shown to be non-viable.

36. Naturally, this would be so unless dialecticians are honest enough to admit what was obvious to consistent materialists all along: that their theory (with its spurious inversion of Hegel) implies that 'Mind' does indeed control everything, and that not only does 'Mind' make everything move (via all those 'contradictions', and all that 'struggling'), it supplies its adepts with the reason why things happen the way they do and why they change.

If so, it's now much easier to see why DM-theorists believe that parts of nature and society seem to 'argue' with one another (when they engage in, or are governed by 'contradictions'), and why dialecticians so readily slip into the use of animistic if not anthropomorphic language at the drop of a principle. In this re-enchanted DM-universe, not only is everything alive, it's intelligent and highly argumentative into the bargain -- indeed, everything seems to argue with itself!

If everything is Mind, then this makes some sort of crazy sense -- but not otherwise.

Any who object to the above impertinent way of characterising DM-'contradictions' need to explain (and for the first time in 200 years), what 'dialectical contradictions' are. Until then, these 'impertinences' have their place.

[In Essay Twelve Parts Five and Six (summary here), we will see that Hegel's concepts do not in fact have 'motion' built into them, so they cannot provide the motive 'logic' of reality, as Lenin claimed. In the end, the appropriation such class-compromised Hegelian jargon not only delivers nothing it has nothing to show for it! DM-theorists have thus sold their radical souls for a mess of pottage that does not even contain pottage!

A sneak preview of how this argument will proceed can be found here, and here.]

37. On this, see Note 8, above.

37a. Anyone who objects to this use of the LEM might like to reflect on their own reasoning: either they reject to LEM or they do no -- which is plainly yet another use of the LEM! Now, it could be replied that dialecticians neither reject nor accept the LEM (in all circumstances), they merely point to its limitations. In that case, the LEM either has limitations or it doesn't, and we are back to square one. [On this, see Essay Nine Part One.]

38. This point was made in Note 8, too. And, as we will see in Part Two, such mind-like concepts have a way of sneaking in through the back door to re-animate/re-enchant the 'dead' material world that confronts dialecticians.

[Of course, what is needed here is another account of explanation that does not collapse into Idealism. That will be attempted in a later Essay.]

39. These comments do not imply that I accept CAR. Recall that CAR was the creation of the authors of DB.

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