Leibniz was well-acquainted with the philosophies of Descartes, Gassendi, Malbranche, and Spinoza. Descartes thought that mind and matter are unrelated and independent of each other, and that in a living creature mind acts on the body through the medium of what he called ‘vital spirits’. Malbranche and Gieulincx (both of them pupils of Descartes) rejected the idea of vital spirits, and maintained that the mind and the body were only providentially parallel. Gieulincx supplied the famous analogy of the two clocks: By looking at a clock and hearing another, we may find that whenever one is marking four, the other is striking four, and we may conclude that the two clocks are interconnected. But actually they are parallel only through an outside cause. The clock-paradigm caught, as we shall see later, the imagination of Leibniz also. Spinoza said that neither is mind material (as held by the materialists), nor is matter mental (as held by the idealists); they are the two aspects of one and the same thing. Spinoza said that the ultimate reality is one. He was a monist: in fact, a pantheist, holding the view that God is the only reality and that this world is the creation of God out of himself. Spinoza’s monism was thus dialectical in nature, in the sense that consciousness and matter according to him, were two aspects of one and the same ultimate. Spinoza said that the ultimate reality can think and has extension in space. We intend here, at the cost of a digression, to say that the Spinozistic viewpoint of the ‘dialectical’ oneness of the ultimate matches perfectly well with the viewpoint of the Nasadiya Sukta of the Rigveda where it was said that the one who was covered by a paltry sheath energized himself and expanded himself. It may be recalled that Sri Aurobindo described the ultimate as ‘Conscious Force’ which clearly shows that he was aware of the extra-consciousness part of reality, which according to him (and according to modern science), is more force-like than matter-like in its depth. Now, while we fully agree about the double aspect of the ultimate one, we do not think that the ultimate in its own being is extended in space. To have extension in space means to be plural and limited. Both are unimaginable about the ultimate in its own self. We would like to think that space itself is a creation. It is a creation immediately prior to or concomitant with the creation of physical objects in space. It may be mentioned that this is precisely what the Rishi of the Prashna Upanishad says in his explanation of the sixteen features of the ultimate…   more »

A link will take you to Zizek's my space page, there you can meet some of his friends, Nietzsche, Freud, Jameson, Marx (Groucho) . The wild and crazy guy of critical theory does My Space. As a bonus included is also an article on the symbolic and real in cyberspace:

Are the pessimistic cultural criticists (from Jean Baudrillard to Paul Virilio) justified in their claim that cyberspace ultimately generates a kind of proto-psychotic immersion into an imaginary universe of hallucinations, unconstrained by any symbolic Law or by any impossibility of some Real? If not, how are we to detect in cyberspace the contours of the other two dimensions of the Lacanian triad ISR, the Symbolic and the Real?....   more »

…In unexpected ways, science and mysticism are joining hands and reinforcing each other. That's bound to lead to new movements that emphasize self-transcendence but put little stock in divine law or revelation. Orthodox believers are going to have to defend particular doctrines and particular biblical teachings. They're going to have to defend the idea of a personal God, and explain why specific theologies are true guides for behavior day to day. I'm not qualified to take sides, believe me. I'm just trying to anticipate which way the debate is headed. We're in the middle of a scientific revolution. It's going to have big cultural effects.   more »

              Michel Foucault
In speaking of the disciple of the body especially, when the task of disciple is simultaneously intended to improve its utility for production, here are some riffs on Foucault's: Discipline & Punish. Historical context is primary and Foucault's archaeological method helps uncover the rupture within the Enlightenment whose legacy still haunts us, as Deleuze observes, because they have now morphed into technologies of control.

In the European tradition Foucault traces the disciplining of the body back to medieval Monastic exercises, which were intended to facilitate renunciation of the world. These exercises were transformed when adopted by the socio-political regimes of the 17th & 18th century, (especially military, pedagogical, and industrial) into a method for maintaining control over the actions of the bodies it governed through disciplining processes. These disciplining practices have co-evolved with technology (and are in fact technologies in themselves) to become ever more omnipresent as tools of surveillance and control. Going forward it will be the omnipresence of ubiquitous technologies (bio-technical/computational/networked) that will largely determine the environmental parameters in which our future bodies must structurally couple.

Resistance to the virus of docility, to the infection of the gaze, to the insertion of discipling technologies is often the unintended consequences of the mechanisms of control themselves, as William Gibson says, "the street finds its own use for things". The future is a random other. For example, what we know as the internet today has evolved from technology first designed for survival after a nuclear holocaust.

Activism whose interests lie in discovering alternative, non coercive, paths to human development would be well served to find patterns created by resistances to, and ruptures from, the paradigms of control and technological will organizing the human resources of the planet. Such an activism proceeds by both locating those ruptures in the paradigms of organizational control and cultivating resistance practices to them in ones own life and community. One such practice to resist the discipling machinery of global socio-economic power exchanges is yoga. Although the aim of yoga is to achieve a frictionless flow between individual and cosmos, the many and the one, a yoga such as integral yoga whose concern is not merely a transcendental urge but an immanent concern for the world, is a unique resistance form because its own monastic traditions of psycho/physiological practices, established well before the body was appropriated by the exercises of technicity, allows one to leverage the silence of ones own embodiment as a method of resisting external regimes of control. rc..

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Je pense, donc je suis: I think, therefore I am—that is René Descartes. A Philosophy course introduces him as follows: "Modern Philosophy is the name traditionally used in Anglo-American philosophy departments to denote the period of philosophy from Descartes (1596-1650) to Kant (1724-1804). A better description would be seventeenth and eighteenth century philosophy, or early modern philosophy, but that's the tradition. In our class we focus on seven philosophers: Descartes, Spinoza, Leibniz, Locke, Berkeley, Hume, and Kant. Again, tradition tells us that the first three are 'Continental Rationalists' and the next three are 'British Empiricists,' but like all brief descriptions these are only partly accurate. Because the class is only one semester we can't do more than get a first taste of each philosopher. Even that requires a lot of thought (and reading)."

The present article by Asok Kumar Ray, retired Professor of Mathematics, Jadhavpur University, is from his recently published book Truth Nothing Else Than. It is apt that Prof Ray should combine in him the Cartesian qualities of a mathematician and a philosopher more felicitously integrated in the Aurobindonian vision and thought. ~ RYD ...   more »

Following the publication of “Understanding Thoughts of Sri Aurobindo,” Indrani Sanyal and Krishna Roy of the Centre for Sri Aurobindo Studies, Calcutta have complied a set of eighteen scholarly essays on Sri Aurobindo and his contemporaries in the ideational context of what has been called the Bengal Renaissance. Sri Aurobindo’s physical involvement in the politics and culture of early Bengal nationalism was of relatively short duration (1905-1910), albeit an intense and all-sided participation which internalized the entire regional history of the movement and left a powerful creative impress in the milieu of its time and space. Moreover, the discursive background of this involvement continued to develop organically and find voice throughout his life in his subjective articulation just as his own situated contribution continued to resonate in later Indian nationalism. Thus this collection of considered interpretive contemplation fills an important need in our historical understanding. But more importantly, it is the post-colonial legacy of these engagements which draws us today by their fertile and future-gazing content, inviting reflection not merely for India’s but the world’s re-generation at a time of global ferment.   more »

In the six short chapters contained in Biology as Ideology, Richard Lewontin, a renowned geneticist, sets about clarifying the relationship between genes, society and genetics. In particular, he scrutinizes the dominance acquired by genetic determinism as a mechanism of causation.

Biology as Ideology once earned the title ‘most subversive book’ of 1993. How is it that this book, indeed any science book, could earn such a title? The chief reason is that Lewontin recognizes what few scientists do, that the respectability attained by biological, and particularly genetic, determinism is not simply an error of scientific judgment. It is instead an example of the tendency for interactions between scientists and those with power to be mutually accommodating. ...    - rc
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Jacques Derrida in an interview discussing deconstruction.

Wilber's reading is a bad misreading. In fact, it is a misreading that twists what Derrida says into its opposite. The possibility for such a misreading serves only to reinforce Derrida's claim that language can never guarantee a particular understanding. (And, consistent with this claim, the reader should remain alert to the possibility that the reading I propose as an alternative to Wilber's offers no guarantee of transparency with Derrida's text. Nevertheless, it is a reading that recommends itself because it does not require believing Derrida abdicated his entire project in one sentence, as Wilber too easily assumes). Wilber's misunderstanding—and the potential for that misunderstanding—verify that a problematic difference between signifier and signified is always in operation and insures that interpretation is little more than a species of translation. This interpretive “translation” always accomplishes transformations—and thereby potential misreadings—not only between languages but within the same language.

Wilber's misreading betrays his strong attachment to belief in a particular tradition of absolute transcendence while confirming the intimate connection between this belief and the metaphysics underlying notions of transcendence implicit in the transcendental signifier/signified. In the wake of Derrida's broad deconstruction of metaphysics, any metaphysical position that explicitly or implicitly provides a substantial role for forms of absolute transcendence is a metaphysics that necessarily resurrects all the problems and dead-ends of traditional metaphysics that postmodern philosophers have labored to escape... With the possible exception of Gilles Deleuze, Derrida stands alone among postmodern theorists in his insistence upon the paradoxical “one that is also two” structure at the core of Being. Consequently, Derrida presents philosophical postmodernism at its best. Although offering no ultimate escape from metaphysics, Derrida's approach offers an escape from traditional metaphysics and its construction of notions of absolute transcendence that easily slide, however unintentionally, toward authorization of modes of certainty that do little more than contribute to predispositions of non-negotiation and systems of exclusionary discrimination. Based on the sobering history of human experience, these systems of exclusionary choice-making lead communities down the destructive trail of rituals of purification, often ending in deadly conflict and the violence of suicide, homicide, or genocide. This trail of death is, in itself, sufficient reason to avoid the traps of traditional metaphysics—a metaphysics that underlies most, if not all, of the world's major religions, including their mystical variations. ...   more »

Imho, this is an important article about the pluses and minuses of religion, an interview with a former nun who has had many deep experiences of what she writes. Highly recommended. ~ ronjon

Karen Armstrong is a one-woman publishing industry, the author of nearly 20 books on religion. When her breakthrough book "A History of God" appeared in 1993, this British writer quickly became known as one of the world's leading historians of spiritual matters. Her work displays a wide-ranging knowledge of religious traditions -- from the monotheistic religions to Buddhism. What's most remarkable is how she carved out this career for herself after rejecting a life in the church.

At 17, Armstrong became a Catholic nun. She left the convent after seven years of torment. "I had failed to make a gift of myself to God," she wrote in her recent memoir, "The Spiral Staircase." While she despaired over never managing to feel the presence of God, Armstrong also bristled at the restrictive life imposed by the convent, which she described in her first book, "Through the Narrow Gate." When she left in 1969, she had never heard of the Beatles or the Vietnam War, and she'd lost her faith in God. ...   more »

The encounter between Sri Aurobindo and Michel Foucault occurs at the cusp of mans vanishing, before what Nietzsche would call his "crossing over" . The event horizon of each ones "crossing over" may be discontinuous or even displaced by centuries in its manifestation, but for all their seeming incommeasurablity in uncanny ways Sri Aurobindo and Foucault have certain styles of thinking in consonance. If Sri Aurobindo style of thinking critically has an early postmodernist flair, Foucault's thought movements - from structural to post-structural - are at times elegantly integral.    more »

It is, then, in this context that Foucault speaks of humanity as a recent invention. Only with the elaboration of specific systems of thought which could inquire not into humanity's ideal or essence, but the functioning of the foreground and the silhouette of humanity against the enabling background. "We shall say, therefore, that a 'human science' exists, not whenever man is in question, but wherever there is analysis--within the dimension proper to the unconscious--of norms, rules, and signifying totalities which unveil to consciousness the conditions of its forms and contents." (364) The subject of humanity was constituted during a certain moment in history which "dissolved" language, that is, an era which knowingly constructed its understanding of humanity "objectively," in between the spaces of representationality which show how humanity is deployed. According to Foucault, the human sciences address humanity in so far as people live, speak, and produce (biology, philology, and economics), and create its model by isolating and questioning the functioning of humanity when the norms and rules break down, and on that basis rebuild knowledge by showing how a functional representation of humanity can come into being and be deployed (and thus, Foucault will later argue, perfect the techniques of normalization and socialized encoding of rules via totalizing methods of power).

As language is now re-coalescing at its limits, combining thought and unthought, the Other of knowledge must give itself over to the Same. Where the limits of thinking reveal its own basis as its foundational limitations, a new way of thinking is constituted which, as Levi-Strauss says, "dissolves humanity." Foucault writes, "Since man was constituted at a time when language was doomed to dispersion, will he not be dispersed when language regains its unity?" (386) The "death of man" seems a relatively peaceful event, not where humanity explodes with enormous violence, but a moment where humanity withdraws into the background such that a new array of knowledge can be foregrounded. Foucault does not yet have the advantage of a fully elaborated theory of language; however, if such a unity of language is not philosophized, humanity will forever find itself in a dying state, undoing itself by its own logic without our awareness. Foucault seems to ask that humanity die gracefully so that we can direct our energy to elaborating what is not yet thought, and approach a new horizon of articulation. ...   more »

I was on a huge boat which was a symbolic representation of the place where this work is going on. This boat, as large as a city, is fully organised, and it had certainly already been functioning for some time, for its organisation was complete. It is the place where people who are destined for the supramental life are trained. These people—or at least a part of their being —had already undergone a supramental transformation, for the boat itself and everything on board was neither material nor subtle-physical nor vital nor mental—it was a supramental substance. This substance was of the most material supramental, the supramental substance which is closest to the physical world, the first to manifest. The light was a mixture of gold and red, forming a uniform substance of a luminous orange. Everything was like that—the light was like that, the people were like that—everything had that colour, although with various shades which made it possible to distinguish things from each other. The general impression was of a world without shadows; there were shades but no shadows. The atmosphere was full of joy, calm, order; everything went on regularly and in silence. And at the same time one could see all the details of an education, a training in all fields, by which the people on board were being prepared. …   more »

Timeless India: Has India really changed over time, and can change be for the better? Do Indians think that history matters, or that progress is possible?
Fabulous India: Are there limits to the acceptable? Should the ways people believe and worship and act make sense?
Secret India: Do Indians integrate India's spiritual traditions with the wider, ordinary pursuits of life? Or do Indians keep separate their spiritual lives from their daily pursuit of wealth, comfort, material advancement?
Learned India: Is it important to know and understand the traditional intellectual systems of India, or is it true that it is simply not worth the time and trouble to learn them in today's busy world? Is the academic tradition of the West a help or a threat to Indian culture and religion in today's world?
Free India: Can Indians agree on a balance between individual freedom and the good of society as a whole? Can people be seriously told what they should do? Can family, regional, and class traditions be changed or even discarded, for the sake of the greater good in modern society?
The world is changing rapidly and neither "India" nor "the West" are what they were in the past (unless India is indeed unchanging and timeless!); the century before us seems rich in exciting possibilities that seem likely to challenge and change all of us. But even now we must look back as well as forward. We cannot afford to forget the past and the attitudes we have held toward one another over the ages; if we forget, then we may continue to bear the burden of those preconceptions even in the 21st century. ...   more »

We have to keep in mind that Teilhard de Chardin’s Omega Point is in no way an object of scientific study, it cannot be; certainly it is not amenable to the Cartesian analysis. Actually it is a kind of both within and without, both at once; it is Within-Without, the originator and the culminator of the entire becoming that we are. Going a step farther, it is also the endless becoming in its own new dimensional possibilities. The Omega Point is trans-descriptive and trans-analytical, yet holding and encompassing all that we are, and all that we shall be, in its newer and happier truth. If transcendence is one of the attributes of this emerging and immerging Urge, then it is well understood that it will escape all scaling up or down, will prevent all quantification of the mysterious Within-Without. It cannot be described in terms of scientific measurements that are relative in the Einsteinean sense. Then, even on a lesser level to make man as an object of measurement and knowledge becomes fallacious. The notion of “true physics” projecting itself in the phenomenon of man eventually turns out to be non-scientific if we have to retain the full connotation and context of the physics proper. …   more »