The Genesis of Marxism: Four Lectures by R. N. Berki
By R. N. Berki
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Extra info for The Genesis of Marxism: Four Lectures
Example text
But are these really dialectical designations, and if so, what makes them such? The difference, I maintain, between a philosophy that is merely dualistic and a philosophy that is dialectical lies in whether the relations between these oppositional dualities are determined externally or internally. The feature that makes a process philosophy dialectical is the dependence of the oppositional features on one another, their real unity, their internal synthesis. The actual entity cannot be superject without being subject.
All being life and movement. All being free. We see that the restoration of the subject as a self-determined freedom and movement makes praxical relation the category of prominence. Relationality is historicality. The unity in difference of the ideal and real, subject and substance, freedom and necessity is praxis. The idealism sees itself as INTRODUCTION: MARX AND WHITEHEAD 19 idealism—as an aspect of the whole. The unity of subject and substance is not spirit, it is dialectically relational being, it is praxis: the subjective and free mediation that moves objectivity to objectivity.
I would suggest that the unity of opposites itself is process and that such unity is accomplished by and required by feeling. This is but another articulation of the ontological principle: How can the other actual entities, each with its own formal existence, also enter objectively into the perceptive constitution of the actual entity in question? . The answer given by the organic philosophy is the doctrine of prehensions. (PR, 56) The ontological principle can be expressed as: All real togetherness is togetherness in the formal constitution of an actuality.