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The Hegelian Dialectic...

Discussion in 'Political Discussion' started by Terry Glenn is a cowgirl, Apr 30, 2008.

  1. Terry Glenn is a cowgirl

    Terry Glenn is a cowgirl Banned

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    Frequently used, but seldom explained, and probably not well understood by many writers but, especially among those trying to find their way through the maze of available information, the Hegelian Dialectic is perhaps the most useful tool we have at our disposal for understanding what is happening to us. What follows is probably the best, most authentic definition I have found, taken from a book first published in 1934 (which I have in hard copy), which time in my opinion marked a significant turning point in world history. This book, Social Disorganization, and many other writings and events of that era (and since) can easily be placed under the umbrella of The Externalization of the Hierarchy, by Alice Bailey & Djwhal Khul, also written in the early 1930's and circulated among a select group of "World Servers", and first published in 1958. See my factions research page for more information on this.
     
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    It is my opinion, based on this information coupled with observable historical facts, that Social Disorganization complies with the instructions propagated in the Externalization of the Hierarchy, and vividly illustrates how one might go about introducing social change purely for the sake of change (Social Engineering). This by the way, is the exact opposite of the author's professed purpose, and was in fact, the very process applied by the 1960's counter-cultural revolution to attack the establishment by using the very constirutional liberties provided by the establishment. These liberties were the thesis, the destruction of those liberties mainly through court decisions and such things as political correctness, and other pressures to comply, were the antithesis. This will in turn give way to the final synthesis (or synthetic, counterfeit) of the "Brave New World" order.
     
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    Excerpted from the book Social Disorganization:
    The social structure is built up through the introduction of new elements. Where the process of social accumulation is slow, the social organization may be very stable. With an increased complexity of society and an acceleration in its rate of growth, the relative stability of the social structure is threatened. Living requires greater and greater adjustments. The problems of our own society have thus grown so complex and bewildering that we are faced with an adjustment without precedent in human history. Change is taking place at an accelerated rate not only in the material aspects of our society, but also in the non-material aspects which define and give meaning to the whole. Society has become, to an extent never before approached, an unstable equilibrium of conflicting forces. The understanding and control of these forces is the problem of our age.
     
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    Excerpted from the book Social Disorganization:
    The social structure is built up through the introduction of new elements. Where the process of social accumulation is slow, the social organization may be very stable. With an increased complexity of society and an acceleration in its rate of growth, the relative stability of the social structure is threatened. Living requires greater and greater adjustments. The problems of our own society have thus grown so complex and bewildering that we are faced with an adjustment without precedent in human history. Change is taking place at an accelerated rate not only in the material aspects of our society, but also in the non-material aspects which define and give meaning to the whole. Society has become, to an extent never before approached, an unstable equilibrium of conflicting forces. The understanding and control of these forces is the problem of our age. ​
     
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    The problem of understanding this dynamic aspect of society may be approached from several points of view. Many explanations of social change have been offered since man first became aware of the impermanence of human institutions. Space does not permit a consideration of all these hypotheses. The dynamic aspect of society will be developed in terms of three related but essentially different analyses —the dialectical, the cultural, and the processual.
     
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    The Dialectics of a Dynamic Society.— One of the most dramatic attempts to explain the organization and disorganization of a dynamic society was that made by Karl Marx and the disciples who have followed in his intellectual footsteps. The philosophy of Marx and the program of social action which is so closely related to it both rest upon an understanding of the forces of society which bring about social change. These social dynamics serve a definitely polemical purpose in the Marxian ideology. Both as a sociological explanation and a polemical instrument, this conception has been abundantly criticized by opponents and extravagantly lauded by partisans. We are not interested primarily either in the Utopian claims of the Marxists or in the bitter diatribes of their opponents. It is sufficient for our immediate purpose that Marx depicted with words of fire the dynamic nature of our industrial society.
     
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    The intellectual device which Marx used as a basis for his dynamic philosophy is known as the dialectic. This technique was developed and popularized in philosophical circles by the great philosopher, Hegel. Marx inverted the Hegelian dialectic from an extremely idealistic philosophy to one based primarily upon the social and economic forces in a changing material world. The principle underlying the dialectic is, very briefly, that any social situation contains within itself the elements of its own contradiction and eventual destruction. It follows that all societies, no matter how well organized they may appear to be at any particular period in their history, are subject to disorganization from the contradictory forces which they maintain within themselves. An inevitable conflict arises sooner or later in any society between two contradictory sets of social institutions and class alignments. Out of this conflict, there evolves a new society with a new organization of social institutions and with another system of social relationships.
     
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    The dialectical process consists of three stages:

    (1) the thesis (any phenomenon at any stage of its development);
    (2) the antithesis (its logical opposite or pragmatic contradiction);
    (3) the synthesis (the new phenomenon which has emerged from the preceding period of disorganization).
     
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    A given society may thus function in apparent calm and tranquillity for generations, only to suffer a sudden and apparently inexplicable collapse. Certain forces were present in the society beneath the surface which eventually led to its disorganization and the establishment of a new order. This new order will be drastically different from the society which it superseded, but it too will be a transitory phase. Eventually a third organization of society will appear which may continue for generations. Permanent social stability will, however, never be reached in the modern world. Social change never rests. The new synthesis becomes in its turn the basis for further social change.
     
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    In his analysis of social change, Marx applied the principle of the dialectic to the socio-economic system of production prevalent in any society and to the social institutions and class alignments which have evolved from this system. The techniques and methods of production are constantly changing in a modern industrial society. These changes in the physical structure go on at a more rapid rate than do the alterations in the institutional structure and the ideologies corresponding to the institutions. The ossification of the non-material elements in society gives rise to a rigid formalization of the social order. The "irreconcilable contradictions" between the various social institutions and patterns of behavior generate numerous and bitter conflicts within the social organization. Men cling to their old ideas of family and property in the face of events which have drastically modified these social institutions. Attitudes and values which were applicable at one stage of the dialectical process have little or no relation to the new order of things. This disparity between the ideal and the actuality constitutes one of the most striking characteristics of a dynamic society. Social disorganization is the aftermath of such disparities.
     

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