Vinaire's Blog

Reference: The Philosophy of Karl Marx

The gap between haves and have-nots continues to increase today. Conclusion by Karl Marx that this is an inevitable class struggle was flawed from the outset as explained in the reference above.

The actual problem is identified as follows:

The problem lies with greed and exploitation on one hand and a lack of education and indolence on the other. It is not a universal problem with classes. It may only appear to be so in certain societies at certain times.

Since this problem is becoming increasingly relevant today, I shall like to consolidate my comments from the above reference here.

Karl Marx was observing the dissatisfaction of common people of his time. The powers knew that such dissatisfaction could be inflamed to create problems for them. The Communist agitators could do it.

With the advent of the Industrial Age, considerable destabilizing forces were unleashed into the society of the time. Communism was a reaction to this situation. Karl Marx set out to formulate a philosophy to explain that reaction.

The assumption of class struggle is based on the conflict between those who exploit and those who are exploited. In the absence of exploitation there is no class struggle. In Communist manifesto, the bourgeoisie (the wealthy middle class) is identified with exploiters and the proletariat (the industrial working class) is identified with those exploited.

The problem is with greed and exploitation on one hand and a lack of education and indolence on the other. It is not a universal problem with classes. It may only appear to be so in certain societies at certain times.

The occurrence of classes in a complex society is natural because many different functions become necessary. People also have different ambitions, education and skills. Not everybody is alike. When ambition, education and skill are matched with functions in the society, and appropriate compensation is provided to meet the needs for different stations, then there remains no cause for any conflict or struggle.

In the communist manifesto I see a complex situation being oversimplified. The situation is not broken down to its basic parts, so logic could be applied. Crude black and white logic cannot be applied to complex situations. Like the binary principle of computer logic, it may only be applied after breaking a complex situation down to its basic parts. 

These are good observations made by Karl Marx. There were definitely big changes in the European societies as raw material poured in from colonies in the undeveloped world, and steam and machinery revolutionized industrial production. Feudal societies gave way to industrial societies. World market came about with overall increase in prosperity. Capitalism seems to be the natural outcome of these factors.

The purpose of capital was to fuel the engine of progress when there were plenty of resources and entrepreneurs.

In the manifesto, feudalism is being described as “natural” and bourgeoisie as an aberration that is motivated by cold, calculated self-interest. This resulted in the large scale exploitation of proletarians. Marx is incorrectly equating bourgeoisie with free trade, and free trade with exploitation.

Marx seems to be aware of the power that the exploited proletarians could exercise if they could only be united in their dissatisfaction. He is reacting against the fast pace of constant change in the modes of production that seem to be destroying the traditional character of society. This was quite unsettling and was looked upon as dilution of the quality of life.

Marx is reacting against the globalization of industry and commerce that seem to be destroying the national industries and threatening the self-sufficiency and the boundaries of individual nations.

Marx seems to be lamenting the loss of the traditional independence. He sees globalization resulting in increasing interdependence. This mode of production seems to be leading to concentration of property in the hands of a few. The situation appears to be moving toward political centralization.

It seems like Marx did not want the very conditions, which then came about in Russia and China under the name of Communism. This contradiction points to the weakness of the conjecture of class struggle, which his philosophy starts out with.

We are dealing with complex human nature that cannot be addressed through simplistic conjectures, such as, class struggle.

What needs to be resolved is the lack of education. Without proper education the greed and the desire for exploitation cannot be resolved.

My recommendation for forward progress is:

The Noble Eight-Fold Path

.

Please see Patanjali Yoga Sutras

This is a very brief summary of Patanjali Yoga Sutras from the chapter on Samadhi Pada.

What is Yoga? (1.1-1.4)

A person normally identifies himself with his turbulent thought patterns. When Yoga is practiced it helps  integrate thoughts and settle that turbulence. The person then realizes his true nature and becomes established in it.

.

Types of thought patterns (1.5-1.11)

There are five types of thought patterns: demonstrably correct, misconceived, conjectured, vacant, and remembered.  A thought pattern is demonstrably correct when it is directly perceived, well-reasoned and consistent. It  is misconceived when it is perceived differently from what it really is. It is conjectured when nothing about it corresponds to reality. It is vacant when there is nothing associated with it. It is remembered when an impression exists of what was perceived.

.

Practice and non-attachment (1.12-1.16)

The turbulence of thought patterns is settled through practice and non-attachment. Practice consists of doing those actions that bring a stable and tranquil state.  As one perseveres with this practice without break, one becomes firmly grounded in it. The mind becomes free of attachment to ideas and objects, and gains objectivity toward anything perceived.

.

Types of absorbed attention (1.17-1.18)

There is a kind of absorbed attention that involves reasoning and discrimination and it is accompanied by a feeling of bliss and a sense of individuality. The other kind has no object of absorbed attention; it is characterized by absence of turbulence of thought patterns, where only latent impressions remain.

NOTE: The latter kind of absorbed attention is achieved after many passes through the former kind with respect to all objects.

.

Efforts and commitment (1.19-1.22)

Some attain absorbed attention of contemplation and objectivity naturally and easily. Others need conviction, inner strength, retentive power, an all-consuming focus, and clear understanding. Success comes from the intensity of one’s approach.

.

Contemplation on AUM or OM (1.23-1.29)

One gets absorbed quickly when one simply surrenders to the natural process of creativity. The natural creative process is immune to the afflictions of distortions, reactions, outcomes and impressions. It is the source of all knowingness. It is the teacher of all teachers. It is manifested in the word AUM, which when repeated with deep longing brings one to self-realization and removal of obstacles.

.

Obstacles and solutions (1.30-1.32)

The obstacles are illness, sloth, indecision, carelessness, laziness, clinging to sense enjoyments, delusional thinking, and failure to attain and retain absorbed attention. The symptoms that accompany these obstacles are pain, despair, physical restlessness and irregular breathing. The remedy is the practice of focusing the mind on a single principle or object.

NOTE: One should focus on discovering the deepest and broadest principle and aligning everything that follows to it.

.

(1:33 – 1:39)

The mind becomes clarified by cultivating friendliness towards happiness, compassion towards misery, gladness towards virtue,

and indifference towards vice; or by the expiration and retention of breath; or by generating extraordinary sense-perceptions;

or by meditating on the Effulgent Light beyond all sorrow; or by focusing the mind on those who have given up all attachment to sense-objects;

or by developing proper perspective for dreams and sleep; or by meditating on anything that appeals to one.

.

(1:40 – 1:45)

So the yogi brings the understanding of all physical (gross) and mental (fine) objects to an overall state of consistency.

With the reduction of modifications the yogi becomes in reality the observer, means of observation, and objects all together.  

In the questioning stage of Samadhi, objects, their perception and essential knowledge is mixed together. When consistency is obtained all subjectivity is reduced to complete objectivity of Samadhi without question.

Similarly, other samadhis may be explained that address finer objects ranging all the way to formless, elemental nature (Prakriti).

.

(1:46 – 1:51)

These stages of samadhi are with seed.

At the conclusion of the final stages there is illumination and events are seen as they are actually unfolding.

This knowledge is different from the knowledge acquired through testimony and inference because it is direct and specific.

Impressions born of it prevent further impressions. The resolution of even these final impressions then leads to the seedless samadhi.

.