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Download Against the Spiritual Turn: Marxism, Realism, and Critical by Sean Creaven PDF

By Sean Creaven

The argument offered during this publication is that the hot ‘spiritual’ trajectory of Roy Bhaskar’s paintings, upon which he first embarked with the ebook of his From East to West, undermines the basic achievements of his previous paintings. the matter with Bhaskar’s new philosophical method (Transcendental Dialectical serious Realism or just Meta-Reality), from the critical-realist Marxist standpoint counseled the following, is that it marks either a departure from and a negation of the sooner issues of Bhaskar to increase a realist philosophy of technological know-how and under-labour for an emancipatory materialist socio-historical technology. The end-result is a meta-philosophy that is irrealist, speculative, under-theorized, internally self-contradictory, and which can't offer philosophical suggestions to liberatory social practices. towards theist ontological logics extra more often than not (including the far more rational theism offered through Margaret Archer, Andrew Collier and Doug Porpora), the argument of this e-book is that the earth-bound materialist dialectics of the classical Marxist culture, and the naturalistic humanism those dialectics under-labour at the terrain of socio-historical being, provide a way more promising future of severe realist concept and for liberatory politics and ethics.

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Extra info for Against the Spiritual Turn: Marxism, Realism, and Critical Theory

Example text

This ‘spiritual turn’ was initiated in his pathbreaking From East to West (FEW) (2000), which attempted a bold and ambitious synthesis of philosophy and theology. 11 This God, as ‘ultimate ground’ and ‘pure dispositionality’, is furthermore understood as spirit or consciousness, which is also ingredient in the natural world, with the various strata of reality unfolding historically as emergent forms of its Becoming. The subsequent development of TDCR into the philosophy of MR saw Bhaskar abandon specific reference to God.

Either that there is only matter in the universe, so, for example, mind-states are really just brain-states. Or that matter on some description is foundational to mind, so that mind is always embodied. Thus, idealist and materialist ontologies may be reductive or non-reductive, moniform or pluriform. Certainly, idealism may recognize the objectivity and causal efficacy of matter rather than deny it, just as materialism may recognize the objectivity and causal efficacy of mindedness rather than deny it.

Bhaskar’s perspective amounts, of course, to a thoroughgoing spiritualization of all reality, human and otherwise. 10 All natural processes, whatever else they are, are consciousness, to a greater or lesser degree. 12 This perspective is also a thoroughgoing idealization of human-being-in-nature. As emergent forms of absolute being or ‘pure dispositionality’ (universal spirit or God), human beings are themselves in essence God (or absolute being or universal spirit). ’13 This appeal to the godliness of humanity is a common refrain running throughout FEW.

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