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Blogbook etc++: The endgame of ‘end of history’ boilerplate

April 11th, 2016 · No Comments

On the way to a larger version of this blogbook we can summarize its drift: (this section goes into section 3.2 as below?)

diagnosing the crisis of modernity, as a response to confusing postmodern analyses: the crisis refers to the outcome of modernity, not is core axioms, but its realization, and we can see the sources of capitalism and communism both as realizations, flawed, of the original inductions. But it is obvious that communism is a correction of capitalism, in principle…

This is a way to put the analysis of the capitalist endgame in its proper light. The question has been confused by the ‘end of history’ meme, but the model given can resolve that in a far superior fashion: the model of history shown exposes the obvious fallacy of a teleological system in time, but does allow directionality in finite transitions: and these can be shown to support to emergent democracies. That was the solution given by Fukuyama, and the trap into which he fell. The sequence of transitions was always obscure to marxists but implicit in their assumptions about modernity.

The larger model has an obvious resolution; the system operates, not on ‘democracy’, but on the degree of resulting freedom. If, as with capitalism, freedom is sacrificed in the name of ‘democracy’ the system defaults to a new definition of the core ‘democracy’ nexus as the system as with feedback tries to redirect its definitional axioms. That in embryo is exactly what history shows: the democratic revolution realizes freedom but this is foreclosed on by economic mechanisms and the system ‘feedbacks’ to projected realizations of communism.
This may sound like ‘mystical history’, but the fact is that if the ‘end of history’ argument has any validity (i.e. isn’t itself mystical history) then this counterargument has an equal validity. They will at least cancel each other out. The debate was confused with a teleological argument that requires a new view of the universe!

The point is the obvious one that capitalism is very dubiously generating an ‘end of history’: the whole point of the original Hegelian ideology, or whatever it was, is that something like socialism emerges to redirect capitalist ‘democracy’. These points are crushingly obvious to marxists, but ideology has bemused all others, it seems. But we must grant that marxists could have misdefined their resolution, and the evidence of bolshevism is strong evidence, having driven the correction back to its original format…: the obvious point of 1989.
So suddenly the burden is on the revolutionaries to recast their economic/democratic/communistic version to a viable rescue package for the now obviously failing capitalism as ‘end of history’ argument…

It is useful to see that ‘history in time’ probably has no endpoint: it advances, and then falls into decline. The ‘end of history’ aspect belongs to a teleological system in a related ‘higher time’, if we can decide on what that means.
The point is that capitalism is generating a situation requiring postcapitalist correction.

Mini blogbook outline:

1. The Crisis of Modernity
The idea of the crisis of modernity is a response to the postmodern fallacy of seeking a ‘new age’ after modernity. We are confronted with something different: a decline from the assumptions of the early modern. And this is compounded by the effect of capitalism on everything else, and its destructive impact.

1.1 The question of the modern
The question of the modern requires a new kind of model, one that can challenge religious/reactionary anti-modernism. This is provided by the ‘macro’ model so-called, from World History and the Eonic Effect: world history shows a developmental logic in a macrosequence of transitions and modernity is the last in the series. These transitions alternate system action and free agency. The modern transition is thus a complex whole, a transition between epochs, and is at a higher level than what follows, which defaults to free agency. We have the gist of our answer…
The crisis of capitalism is that of modernity itself, as the element of free agency distorting a system…

1.2 The endgame of capitalism globalization
The modern transition generated the onset of globalization (the macrosequence has been at this for millennia) in a late recursion of those of earlier periods, and this has taken an economic form, rather than a religious one. The result is the drama of globalizing economies that Marx/Engels predicted, and saw get underway…But that process, as they sensed with prophetic moment, is a system inclined to fly out of control, and the current crisis of climate is a good example!
1.3 History and (R)evolution
The macrosequence is a form of developmental ‘evolution’, a term that refers in its correct usage to a complex directional manifestation, one visible in world history…
The sudden appearance of revolutionary movements in the last phase of this sequence, i.e. in modernity is a illustrative of what the overall progression of civilization is about, in a complex interplay of slow/fast factors…The issue of revolution is critical for an understanding, but has tended to suffer false theoretical frameworks, e.g. the dialectic…
We should see ‘revolutions’ not via theories but as associated with the macro factor itself, with a warning that ‘revolution’ outside of the macro sequence can change its character…

1.4 The enigma of the Axial Age
The macrosequence is discovered via a complex set of clues, starting with the Axial Age…

1.5 A new model of history
The understanding of the Axial Age is that of a step in a sequence: with the basic clues we can easily complete the analysis to discover, or suspect a larger sequence…

2.Out of Revolution
2.1 The modern transition
We have found the basis for understanding the equal enigma of modernity: it is a finite transition in a larger sequence and shows a termination point or ‘divide’ around 1800+: this key issue is vital for seeing the later chaotification now overtaking a whole planet…

2.2 The dialectic of capitalism
The term ‘dialectic’ is subject to many confusions, although we should try to adopt transparent usages because the idea, prior to abuse, can be useful. For example the modern transition shows outcomes that are ‘dialectical’, which simply means that two or more outcomes emerge in potential and/or in parallel. We thus see capitalism emerging with a parallel synchronous process, e.g. the democratic revolutions evolving into socialist/communist resolutions… The dialectic should refer to such ‘counterpoint’ opposites and not indulge in mystical triads… The dialectic of dyads versus triads is hopelessly confused by marxists, and we should use only the simplest dyads until and unless we can find a better or larger understanding…

2.3 1848: the prophetic year
The divide process at the end of the modern transition extends through the first generation after around 1800, and this period, with a symbolic drama altogether apt ca. the 1848 revolutions, with Marx, Engels et al in attendance (we should include the counterpoint dialectic of anarchist synchronous actors, e.g. Bakunin)
Our model tells us that the onset of socialism/communism is parallel to that of capitalism just at the divide to the modern transition and both aspects have the appearance of apparitions, i.e. appear at the last moment and tend to contradict the long early modern preparation. Capitalism begins to distort modernity, as socialism/communism attempt a ‘chase plane’ pursuit and response. Both aspects shows the ominous transition from system action to free agency characteristic of our model and both aspects are liable to distortion. Capitalist distortion is obvious from start to finish. The marxist left produces a powerful corpus in response, but this factor of free agency is a warning that we are dealing with fallible agents. We might suspect the influence of positivism, which had a clear critique in the early modern, scientism, darwinism, reductionism, and preposterously, the Hegelian dialectic. The overall result is flawed and has no correct theory of revolution…the Russian bolshevik revolution proceeds with inadequate theories and is different in character from the revolutions of the early modern….
2.4 Marxist shibboleths
Marxism produces a powerful basic corpus, but, as noted, it has elements of distortion, or so we suspect…

2.5 Leninist interlude
The question of Leninism arises in this context as a hard to evaluate circumstance that carries a flawed ideological complex…

3. Once and Future Communism
The basic development of communism is nonetheless a world historical outcome to the modern transition, in ambiguous relation to democracy, and will spawn sooner or later a new version in the wake of the failure of bolshevism…
3.1 Last Men and their smartphones
Nietzsche was a distortion of the early modern, but had a point about the ‘last man’: the participants in the modern experiment are moving toward the completion of the ‘great transition’ or the evolution of man, and this requires that ‘free agency’ come to an understanding and self-replication of the macrosequence…

3.2 The ends of history
The end of history debate is related to this issue of the ‘last and first men’, but has been distorted upside down to make capitalism that ‘end’. But surely the original and true meaning is that of a system to succeed the capitalist phase, and this without voiding the basic democratic outcome of the modern transition…
3.3 The profit in downfall
The last phases of capitalism show the capitalist axioms proceeding toward the destruction of the world system…

3.4 Floating fourth turning points
The macro model suggests a generalization of ‘revolution’: floating fourth turning points’ (after the three known epochs in succession in the macrosequence), as cultural transformation at the level of replicating the early modern, but in a postcapitalist version…
3.5 Neo-communist manifestos
– See more at: http://darwiniana.com/2016/03/31/blogbook-fait-accompli-the-resolution-of-modernity-as-a-postcapitalist-system/#sthash.XPkFaCCz.dpuf

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