July 6, 2020

[Also related: "The 'Illusion' of Free Will?"]


In an egalitarian society people would not destroy the environment--the earth, our only home planet!--that we live in and absolutely depend upon for life. In our present non-egalitarian (class inequality) society, the people with the real power are indeed destroying our environment. When it is more profitable for a corporation to act recklessly in a way that pollutes the environment, it does so. This is why British Petroleum drilled through 18,000 feet of sea floor under 5,000 feet of seawater in the Gulf of Mexico and ignored basic safety requirements, resulting in the worst environmental catastrophe in history. This is why corporations destroy our vital rain forests and create radioactive "sacrifice zones."

The destruction of our environment would not happen if the people with the real power in society viewed the environment as profoundly special--sacred or enchanted or a living part of humanity, to cite some phrases that have been used in this regard. But when the environment--the physical reality in which we live--is perceived by the rich and powerful very differently, as just dead stuff that is "not us" and that is there for us to use as we wish, then destroying or polluting it is not troublesome in their view.


Corporations are far more able to pollute or destroy our environment when the general public fails to sharply condemn their fundamentally wrong (as I will discuss below) view of physical reality. This is why it is important to think about what is a sensible view of physical reality.


For sure, most people do condemn the pollution or destruction of our environment. My point, however, is that when it comes not only to personally condemning this harm to our environment but building a mass movement capable of actually stopping that harm--of preventing the corporate elites from being able to inflict it--we need to be able to confidently and explicitly reject the elite's view of physical reality that says harming the environment is "no big deal." This is similar to any anti-establishment goal. For example, in order for the anti-Vietnam-war movement to grow as strong as it did, it was not enough that many people don't like war; it was necessary for the movement to explicitly and confidently expose the lies and downright evil aims of the war.


For most of us, most of the time, our view of, in other words our understanding of, physical reality is something we don't consciously think about. We have very definite ideas about it, of course, but those ideas are mainly in the form of assumptions that we typically don't consciously think about.

One widely held assumption today is that physical (as opposed to mental) reality is made up exclusively from subatomic particles and energy, both of which are non-sentient (i.e., lacking any subjectivity: experiencing, feeling, desiring, purposefulness, etc.) Everything in the physical world, in this view, is made up of non-sentient things and is therefore non-sentient.

One Can Be a Nobel Laureate Physicist and Still See There's Something Very Wrong with the Modern Scientific World View

The problem with this "the world is made up of only non-sentient things" view of physical reality is that it makes the existence of our undeniable consciousness a total mystery. Erwin Schrödinger, awarded the Nobel Prize in physics as one of the key developers of quantum mechanics (which, together with Einstein's General Theory of Relativity, makes extraordinarily accurate predictions of physical events) wrote about this conundrum in his collection of essays, "What Is Life?" with "Mind and Matter," in which he talks about how science studied the physical world by excluding consciousness (mind) from the picture:

"The material world has only been constructed at the price of taking the self, that is, mind, out of it, removing it; mind is not part of it; obviously, therefore, it can neither act on it nor be acted on by any of its parts." [Mind and Matter pg. 119]

Schrödinger says that this exclusion of the self (mind) from our view of the material world has "disastrous logical consequences" and writes:

"We shall point them out one by one: for the moment let me just mention the two most blatant antinomies [two conflicting ideas--JS] due to our awareness of the fact that a moderately satisfying picture of the world has only been reached at the high price of taking ourselves out of the picture, stepping back into the role of a non-concerned observer.

"The first of these antinomies is the astonishment at finding our world picture 'colourless, cold, mute'. Colour and sound, hot and cold are our immediate sensations; small wonder that they are lacking in a world model from which we have removed our own mental person." [Mind and Matter pg. 119]

The second antinomy, he says, is this:

​​"The impasse [resulting from the assumption that mind is not part of the physical world--J.S.] is an impasse. Are we thus not the doer of our deeds? [As would be the case if mind, being not part of the physical world, could not act on it in any way.--JS] Yet we feel responsible for them, we are punished or praised for them, as the case may be. It is a horrible antinomy. I maintain that it cannot be solved on the level of present-day science which is still entirely engulfed in the 'exclusion principle'--without knowing it--hence the antinomy. To realize this is valuable, but it does not solve the problem. You cannot remove the 'exclusion principle' by an act of parliament as it were. Scientific attitude would have to be rebuilt, science must be made anew. Care is needed." [Mind and Matter pg. 122]

Schrödinger takes issue with the philosopher, Kant, who argued that we cannot ever know anything about actual physical reality--the "thing-in-itself"--because our only knowledge of it is obtained by our senses, and we only therefore can know how our senses are affected by it; this creates, according to Kant, an absolute barrier between us and it. Schrödinger says, on the contrary, that if we can, in principle, never know anything about the "thing-in-itself" because of Kant's postulated barrier between us (subject) and the "thing-in-itself" (object)  then the ghostly "thing-in-itself" doesn't exist; all that exists is the reality (object) that we (subject) are also part of. Schrödinger puts it this way:

"The world is given to me only once, not one existing and one perceived. Subject and object are only one. The barrier between them cannot be said to have broken down as a result of recent experience in the physical sciences, for this barrier does not exist." [Mind and Matter pg. 127]

The horrible consequence, Schrödinger writes, of the exclusion of self (mind) from our view (he calls it the "display") of physical reality is this:

"Most painful is the absolute silence of all our scientific investigations towards our questions concerning the meaning and scope of the whole display. The more attentively we watch it, the more aimless and foolish it appears to be. The show that is going on obviously acquires a meaning only with regard to the mind that contemplates it. But what science tells us about this relationship is patently absurd: as if mind had only been produced by that very display [i.e., as if mind is only made up of sub-atomic particles and energy--J.S.] that it is now watching and would pass away with it when the sun finally cools down and the earth has been turned into a desert of ice and snow." [Mind and Matter pg. 138]

What does this Nobel laureate in physics--the hardest of the hard sciences--think physics tells us about whether our mind will pass away? He says this:

"So with all due acknowledgment to the fact that physical theory is at all times relative, in that it depends on certain basic assumptions, we may, or so I believe, assert that physical theory in its present stage strongly suggests the indestructibility of Mind by Time." [Mind and Matter pg. 152]

I strongly suggest reading these fascinating essays if the above excerpts intrigue you as much as these essays did me.

The fact that a person as steeped in and as knowledgeable of physics as Erwin Schrödinger rejects the modern, so-called "scientific," and very pervasive notion that self--mind, consciousness, subjectivity--is not part of physical reality, and that he believes that "physical theory in its present stage strongly suggests the indestructibility of Mind by Time,"  should at the very least indicate to you, dear reader, that it may make perfect, even "scientific," sense to reconsider some widely-held assumptions about physical reality. Let's see what some other thinkers have to say on this matter.

Even Sir Isaac Newton, Who Established It, Knew There Was Something Wrong with the Modern Scientific World View

Sir Isaac Newton is justly credited with being the person who firmly established the modern scientific view of nature--physical reality--as a reality that obeys universal mathematical laws. Newton's magnificent works, Principia (1687), about why things from planets to apples moved the way they did, and Opticks (1704) about the nature of light, were the culmination of a scientific revolution of the 17th century. This revolution replaced the older view of nature as consisting entirely of living things having subjective aims (even ascribing subjective aims to things that we today think of as inanimate/non-sentient objects like rocks) with the view (that philosophers call the "mechanistic" view) that nature consists only of inanimate objects that, like the proverbial billiard balls, behave purely passively in accordance with the laws of nature.

The old view of nature is one of immanence, the idea that what is supremely valuable and important--be it referred to as Life or God or the gods or the sacred or that which is holy--exists in, is operating in, is inherent in everything in the real world: that everything is living in this sense. This is the view of what is sometimes referred to as occultism or magic. It is the view of alchemists, witches, Rosicrucians, practitioners of magic, shaman's of traditional societies, etc. Until fairly recently most people believed that Sir Isaac Newton brilliantly discovered that the old view of nature is simply wrong, that his hard-headed and logical thinking based on empirical observations of the real world showed that the old view of nature was naive superstition or wishful thinking. But then something unexpected happened.


A descendant of Newton who had inherited his collected writings including draft manuscripts and correspondence, and who had never shown them to others, decided to sell them in 1936. As a result, these writings of Newton were read by 20th century academics for the first time. And guess what? It turns out that Newton was absolutely, even passionately, a believer in alchemy--the idea that all of nature, including minerals, is alive. Newton lived at a time, however, when occult views (including alchemy) were associated with egalitarian revolutionary movements in England (about which please read The World Turned Upside Down by Christopher Hill), movements that seriously challenged the power of the ruling class in Newton's youth and that the ruling class had only recently violently suppressed during Newton's adulthood. Newton thus feared being associated with anything even hinting at occult beliefs; it was dangerous, especially for a man such as himself who was high up in English society, even at one time the Warden of the Royal Mint. Newton therefore hid his occultist beliefs.

But Newton was an occultist!

A National Endowment for the Humanities article titled, "Newton, The Last Magician," reports on the auction of the Newton manuscripts. Here's the key excerpt:

Economist John Maynard Keynes, a Newton admirer, was one of those three dozen, though he’d heard about the auction too late to buy much. Disturbed by the “impiety” of the transactions, he began acquiring more of the papers piecemeal. In many cases, he had to play the slick antiquarian, swapping Newton papers with collectors, trying to out-connive them. Keynes later remembered, with a touch of Bloomsbury snobbery, “I managed gradually to reassemble about half of them. . . . The greater part of the rest were snatched out of my reach by a syndicate which hoped to sell them at a high price, probably in America.”

Keynes sought papers on any topic at first, but eventually concentrated on one niche—Newton’s alchemy. Few people knew the father of modern science had dabbled in alchemy; but the more Keynes collected and the more he “brood[ed] over these queer collections,” the clearer it became that alchemy wasn’t a niche to Newton at all. It was, in many ways, Newton’s life work—more vital to him than physics or mathematics ever was. This Newton “was not the first of the age of reason,” Keynes concluded. “He was the last of the magicians.”


David Kubrin, a historian of science who personally had access to the newly released writings of Newton, writes in his wonderful 2020 book, Marxism and Witchcraft, about Newton's occultism and its significance in depth. Here is one excerpt from what Kubrin writes about this:

"In drafts (most from the 1690s) for the Opticks and its Queries, Newton circled around the heretical notion that the laws of motion of living bodies seem to apply to all bodies, "may be of universal extent..." The instance of will (or thought) moving, say, an arm, demonstrates, he argued, that other laws of motion, besides those delineated in his Principia, must exist. That he repeatedly chose not to publish such material would suggest a measure of caution before using these drafts as evidence, while the numerous iterations of these and related notions, not all of them crossed out, would suggest his virtual obsession with the idea, as he wrote, that "we cannot say that all Nature is not alive." " [pg. 255]


[I]n Newton's famous debate...with Leibniz overt their radically different visions of the physical (and spiritual) cosmos, Newton in 1716 [when he was 73 years old--J.S.] faulted the German philosopher for adhering to "the Hypothesis of the materialists, viz., that all the phenomena in nature are caused by mere matter [added in between lines, "and motion"] & man himself a mere machine."


Alas, however much of that magical core and that nearly immaterial essence of matter [ideas of Newton that he shared only with his inner core of disciples but feared to express publicly, as Kubrin shows earlier--J.S.] did get passed along to the inner circle of the disciples, those doctrines did not long survive Newton's death. Newton's own sense of what he could and should not publish was endorsed by Dr. Thomas Pellet, from the Royal Society, who [shortly--J.S.] after Newton's death examined his unpublished manuscripts and wrote on many of them, "Not fit to be printed."

Thus, within a generation at most, the Newton that the world learns became fixed as Newton the mechanist, bringer of Law to the unruly cosmos, showing us how predictable the hard, inert bodies that make up the matter of the universe are. The Newton who reduced it all to an elaborate machine, like a gigantic clock.

The Newton no one was allowed to remember, for a complex set of social, religious, economic, and political reasons, was Newton who believed his Principia dealt with the superficial, less significant and less interesting, aspect of the natural world, the Newton not so taken with the doctrine of inertia that he projected it (as nearly all adherents of the mechanical philosophy did) as the ontological state of the cosmos, with the world in itself (as with Boyle) essentially dead. [I found Kubrin's wording of this last clause hard to interpret at first. He's saying that Newton didn't think his doctrine of inertia was terribly important, but the materialists did.--J.S.] The hidden Newton is the natural philosopher who focused his attentions on finding what agent could act in matter (not on it, as in the mechanical philosophy) so as to give it the range of activity Newton found fecund matter everywhere experiencing, particularly living matter--but to Newton perhaps all of it was alive. Though Newton would never print such a notion about a living world, it appeared in the drafts for the Opticks, for example. [pg. 290-91]

Capitalism with its Mechanistic View Versus the Oppressed People with their Occult/Magical View


Capitalism is the domination of the many have-nots by the few haves coupled with an intensified exploitation of the earth and of people. Capitalism is epitomized by, for example, the Spanish colonizers of South and Central America using Native Americans as slave labor in silver mines in the 16th and 17th century. This exploitation of the earth and its people is based on the mechanistic view of nature that devalues both. This is why capitalists understandably treat advocates of the occult view as their enemy. Kubrin demonstrates this in great detail in his book. Here are some excerpts developing this point, the first excerpt stating the thesis in general terms followed by some excerpts giving examples (just a few of the many others in the book) of its concrete operation in history.

"Societies (or movements) whose outlooks on the world were rooted in immanence generally have different comprehension of material reality than do the estrangement-rooted [i.e., those with the mechanistic view in which the self/mind/life/spirit is excluded or estranged from physical reality--J.S.]. In opposition to traditions that divorce matter from spirit, matter from good, matter from energy, and matter from God (or the gods and goddesses), the consciousness of immanence puts value and life into matter itself. Far from being a dull, lifeless, lump into which, always from the outside, spirit is injected so as to give life, purpose, will, or an inherent worthiness, to the immanentists matter by virtue simply of its existence, already has intrinsic value. The world around us, the trees, brooks, foothills, all of it, including the myriad creatures with whom we share the skies and seas and the newly discovered bacteria that live 24 miles beneath the surface of the earth--all participate in this divinity. Translated into social terms, immanence means that anyone, regardless of station, income, gender, race, age, education, species, has worth and intrinsic power.

It is not difficult to understand why such notions, particularly at times of political and social upheaval, when many of the political, economic, and cultural  traditions are suddenly called into question, can have an essential democratic ethos to them. The significance of this should be noted: that a theory of matter--what material substance is and how its properties are determined--has historically tended to embody an inherent political ideology.


I shall argue that as the immanent form of magic [Kubrin defines "magic" as the art of changing consciousness, perhaps of many people simultaneously, not just one person, to perceive the world "as a jackal, a hummingbird, a cricket, a river, or a rock overhang," and thereby "help transform the outer, or material world" by what people do as a result of their changed consciousness--J.S.] became identified with radical assaults on the emerging hierarchy and property relations of modernity (although this tension and those battles somewhat predate the coming of modernity), the propertied classes increasingly realized an overriding imperative to repress magic altogether--or at least to control knowledge of its history so that only its patriarchal [Kubrin elsewhere uses "patriarchal" to refer to anti-democratic hierarchical uses of magic--J.S.] forms could be known, and so that certain questions could never again be raised. Such fears and precautions had arisen among the ruling classes in earlier epochs, but always there were contradictory tendencies and in the absence of "objective" science, the weapons with which to carry out their ideological assault against the redoubts of magic had been relatively impotent.



The wave of persecutions against witches that occurred in Europe and England in the 15th and 16th and 17th centuries was only the most bloody and most visible part of that assault. Far from the witchcraft persecutions, overlapping historically with the rise of science, posing an historical conundrum [a conundrum because one might expect that persecution and fear of witches would be something that would have happened in earlier Medieval times but not in the more recent era of the rise of science, and yet the opposite is the case--J.S.] then, the two phenomena should be understood as complementary aspects of the process by which the cornerstones of modern consciousness were cemented in place...[pg. 120-21]


The consciousness of immanence historically has been the basis for numerous forms of left-wing magic, a magic which we rarely learn about. Yet a striking number of instances of such magic can be found. [pg. 117]

Kubrin gives seventeen historical examples of the conflict between egalitarian social forces based on and inspired by an immanent/magical view of reality, and hierarchical capitalist forces based on the mechanistic view of reality. Here are some of them (minus Kubrin's footnoted sources).

  • When the Romans conquered the Celts in the first century B.C.E., it was the druids or priests who urged resistance to the invaders, organizing rebellions and prophesying victory in their protracted struggle.

  • The example of the druids is emblematic of a more general pattern whereby traditional spirituality is responsible for fighting off colonial powers, as the numerous examples that follow illustrate. This is widely seen in Native American history and is the reason for the U.S. government's frame-up of Leonard Peltier. Earlier shamanic resistance was embodied in Rolling Thunder, Geronimo, Crazy Horse, and Leonard Crow Dog, among many others.

  • In Peru, the rubber companies exploiting the forests singled out shamans in the workers' camps and sent them away as prisoners, perhaps mindful of their role two centuries earlier in encouraging slaves to run away.

  • In the 1560s, as a result of the huge costs of Spain's colonial warfare, authorities ratcheted up the level of required labor, and hence the torture of any natives that resisted. The natives organized the Taki Onqoy movement, a millennarian attempt to form a pan-Andean collaboration of the different local gods and goddesses to defeat colonialism. The movement spread widely across Peru and into what is now Bolivia, causing the Spanish to panic and declare all-out war against the shrines of the local gods (buacas).

Idols were destroyed, temples burned and those who celebrated native rites and practiced sacrifices were punished by death; festivals such as banquets, songs and dances, as well as artistic intellectual activities (painting, sculpture, observation of stars, hieroglyphic writing)--suspected of being inspired by the devil--were forbidden and those who took part in them mercilessly hunted down.

  • The same pattern is perhaps seen in an aborted plan for a slave insurrection in 1741 in New York that principally involved the Papa, Igbo, the Malagasay, and the Akan, African slaves who worked along the waterfront and which involved a central role by an "obeah man," an Akan shaman.

  • In 1791 insurrection was not aborted and the successful Haitian slave rebellion that defeated army after army sent after it is somewhat well-known, but few are aware that this only successful slave uprising began at a Vodoun ceremony on August 14, 1791, near Marne Runge, when a priestess was possessed by a spirit and spoke in the voices of Ogoun, calling for war. By morning of the next day, plantations had been torched and the uprising was on the march. For over a decade the rebellion flourished, defeating French, Spanish, and English forces sent against them and their "outrageous" demand for an end to slavery, and it was able to establish a black republic that, to this day is still treated as a pariah by the international community, continually occupied and forced to have a sham election due to the need to demonstrate the folly of their "cheeky" resistance.

  • By far the deepest affinity between rebellion against hierarchy and authority and a magical worldview is found among the Taoists in ancient China. The adherents of one dominant school of Taoism lived in the mountains and forests, removed from the unnatural feudal order, where they meditated on the order of nature. The other school came out of the ancient magic and shamanic tradition, practiced alchemy, and enjoyed deep roots among the common people. Taoism has been repeatedly associated in China with movements of liberation, or political revolution. Taoists placed the element of water, the most protean of substances, at the center of their philosophy of nature, a comprehension consonant with their belief in "leadership from within," as well as congruent with their pronounced feminist political leanings, as they extolled water both for its overwhelming strength and for its utterly yielding nature. The rigidity of feudal society was the opposite of yielding. Opposing such a society sent the Taoists to the mountains and to an ideology that looked to the collectivism of villages before a formal priesthood, a warrior caste, and lords emerged. For over a thousand years all the revolts against the established order in China were associated with the Taoists. [pg. 118-21]

Capitalism with its Mechanistic View Versus the Environment


Capitalism is about an intensification of exploitation of the earth. Kubrin focuses his attention on mining in particular, and how its destructiveness of the environment required the mechanistic view of physical reality to gain sufficient legitimacy to be carried out.

Under the dual pressures of increased trade and intensification of warfare in early modern Europe, mines went deeper in their feverish search for gold and silver to pay for the former, and lead, brass, and iron to make possible the latter--and in England, coal, since what little wood was still left there went to building ships for her expanding fleets. The mines' deeper shafts, and the expansion to more marginal deposits, necessitated greater investments in machinery to drain those shafts of seeped-in-water or to vent bad (poisonous or explosive) air from them. Such investments ... required far greater profits; that push inevitably meant less-safe working conditions and many more crushed, broken, poisoned, or diseased miners' bodies--in places like Scotland, including the bodies of substantial numbers of young children and women. Streams and rivers became poisoned near the mines. Woods were cut down to build the shafts. Fish and animals disappeared.

The scientific revolution came to dominate European and English intellectuals life during this period, reaching a peak of sorts in the 17th century in the investigations and writings of Johannes Kepler, Galileo, William Harvey, René Descartes, and especially with the theories and experimental researches of Isaac Newton, whose accomplishments both summed up and extended to unimaginable realms the challenge of explaining the workings of nature.


The consequences of the 17th-century conceptual transformation of nature were quite dramatic. At the beginning of the century it was believed just about everywhere that the Earth was a living creature, literally a kind of Mother to all life on the planet. By about 1700, quite the opposite was the central tenet in the emerging scientific culture, participation in which was the touchstone of educated people. This included many who had no formal schooling but had heard or seen in Sunday sermons or in pamphlets this new physical theology espousing how the Protestant (or Catholic) God required lifeless matter for the substrate of the cosmos.

A core principle of the scientific revolution, vouched for by Galileo, formally enunciated by Descartes, and made the foundation of Newton's momentous Principia Mathematica Naturalis Philosophiae (1687), was the concept of inertia, which taught that matter left by itself does not change its state of motion. All change in a body's motion must come from outside of the body, and since any change was thought to be rooted in motion, change itself always had an external origin, according to Newtonian inertia. In essence, material bodies are passive by nature, suffering, but never initiating, transformation. In other words, they are mere objects. They are dead.


In a world already understood as essentially dead, nature is left defenseless, for scars in the countryside that result from mining, deforestation, wetlands draining, etc., ultimately are insignificant. To be sure, local consequences, including serious human costs, can result, but any transcendent value associated with a particular meadow, forest, mountain, or stream, in a world of dead matter, would go unrecognized. Once it is seen as essentially dead, land becomes incapable of mounting sacred claims. [pg.129-31]


The Mechanistic View is Destroying Us


Morris Berman's 1981 book, The Reenchantment of the World, is about the harm to our contemporary lives that is caused by the mechanistic view of the world, and about ideas he and others have for how to shape society by a new view that incorporates the best aspects of the old immanentist (occult) view.

Here is Berman's discussion of the mechanistic view in his introduction:

The view of nature which predominated in the West down to the eve of the Scientific Revolution was that of an enchanted world. Rocks, trees, rivers, and clouds were all seen as wondrous, alive, and human beings felt at home in this environment. The cosmos, in short, was a place of belonging. A member of this cosmos was not an alienated observer of it but a direct participant in its drama. His personal destiny was bound up with its destiny, and this relationship gave meaning to his life. This type of consciousness--what I shall refer to in this book as "participating consciousness"--involves merger, or identification, with one's surroundings, and bespeaks a psychic wholeness that has long since passed from the scene. Alchemy, as it turns out, was the last great coherent expression of participating consciousness in the West.

The story of the modern epoch, at least on the level of mind, is one of progressive disenchantment. From the sixteenth century on, mind has been progressively expunged from the phenomenal world. At least in theory, the reference points for all scientific explanation are matter and motion--what historians of science refer to as the "mechanical philosophy." Developments that have thrown this world view into question--quantum mechanics, for example, or certain types of contemporary ecological research--have not made any significant dent in the dominant mode of thinking. That mode can best be described as disenchantment, nonparticipation, for it insists on a rigid distinction between observer and observed. Scientific consciousness is alienated consciousness: there is no ecstatic merger with nature, but rather total separation from it. Subject and object are always seen in opposition to each other. I am not my experiences, and thus not really a part of the world around me. The logical end point of this world view is a feeling of total reification: everything is an object, alien, not-me; and I am ultimately an object too, an alienated "thing" in a world of other, equally meaningless things. This world is not of my own making; the cosmos cares nothing for me, and I do not really feel a sense of belonging to it. What I feel, in fact, is a sickness in the soul.

Translated into everyday life, what does this disenchantment mean? It means that the modern landscape has become a scenario of "mass administration and blatant violence," a state of affairs now clearly perceived by the man in the street. The alienation and futility that characterized the perceptions of a handful of intellectuals at the beginning of the century have come to characterize the consciousness of the common man at its end. Jobs are stupefying, relationships vapid and transient, the arena of politics absurd. In the vacuum created by the collapse of traditional values, we have hysterical evangelical revivals, mass conversions to the Church of the Reverend Moon, and a general retreat into the oblivion provided by drugs, television, and tranquilizers. We also have a desperate search for therapy, by now a national obsession, as millions of Americans try to reconstruct their lives amidst a pervasive feeling of anomie and cultural disintegration. An age in which depression is a norm is a grim one indeed.



The statistics that reflect this condition in America alone are so grim as to defy comprehension. There is now a significant suicide rate among the seven-to-ten age group, and teenage suicides tripled between 1966 and 1976 to roughly thirty per day. More than half the patients in American mental hospitals are under twenty-one. In 1977, a survey of nine- to eleven-year-olds on the West Coast found that nearly half the children were regular users of alcohol, and that huge numbers in this age group regularly came to school drunk. Dr. Darold Treffert, of Wisconsin's Mental Health Institute, observed that millions of children and young adults are now plagued by "a gnawing emptiness or meaninglessness expressed not as a fear of what may happen to them, but rather as a fear that nothing will happen to them." Official figures from government reports released during 1971-2 recorded that the United States has 4 million schizophrenics, 4 million seriously disturbed children, 9 million alcoholics, and 10 million people suffering from severely disabling depression. In the early 1970s, it was reported that 25 million adults were using Valium; by 1980, Food and Drug Administration figures indicated that Americans were downing benzodiazepines (the class of tranquilizers which includes Valium) at a rate of 5 billion pills a year. Hundreds of thousands of the nation's children, according to The Myth of the Hyperactive Child by Peter Schrag and Diane Divoky (1975), are being drugged in the schools, and one-fourth of  the American female population in the thirty-to-sixty age group uses psychoactive prescription drugs on a regular basis. Articles in popular magazines such as Cosmopolitan urge sufferers from depression to drop in to the local mental hospital for drugs or shock treatments, so that they can return to their jobs as quickly as possible. "The drug and the mental hospital," writes one political scientist, "have become the indispensable lubricating oil and reservicing factory needed to prevent the complete breakdown of the human engine."...

I am not trying to argue that science is the cause of our predicament...What I am arguing is that the scientific world view is integral to modernity, mass society, and the situation described above. It is our consciousness, in the Western industrial nations--uniquely so--and it is intimately bound up with the emergence of our way of life from the Renaissance to the present. Science, and our way of life, have been mutually reinforcing, and it is for this reason that the scientific world view has come under serious scrutiny at the same time that the industrial nations are beginning to show signs of severe strain, if not actual disintegration. [Pg. 2-8]

Egalitarians Need a Better View of Physical Reality than the Corporate-Promoted One


I urge you to read the books mentioned here, and give some thought to reconsidering what view of physical reality seems sensible and appropriate for egalitarians. Surely we can do better than to accept the corporate-promoted view of nature that legitimizes so much that is morally wrong today. Both Kubrin and Berman present ideas about this that are well-worth reading, considering and discussing with as many people as possible. I think having and promoting this discussion is a key part of what it means to build the egalitarian revolutionary movement.



This is a relatively short and easy-to-read article, with references to many other authors worth reading also.

2. Process and Reality by Alfred North Whitehead

This is a challenging (very challenging!) book to read, but well worth it. The author was a mathematician and philosopher, was Bertrand Russell's teacher and co-wrote with him Part 1 of Principia Mathematica.

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