Addendum on the Agrarian-Ecclesiastical Thesis

20 June 2013

Thursday


The Classical Greek Intellectual Foundations

Aristotle icon
Euclid icon
ptolemy icon

of Agrarian-Ecclesiastical Civilization


One of Voltaire’s most famous witticisms was that the Holy Roman Empire was neither holy, nor Roman, nor an empire. Such contradictions abound history; as Barbara Tuchman noted, we should expect them rather than be offended by them: “Contradictions… are part of life, not merely a matter of conflicting evidence. I would ask the reader to expect contradictions, not uniformity.” (I just happened to notice today that Michael Shermer quotes this passage in a Youtube video.) In this spirit of historical contradiction it could be observed that the intellectual framework of agrarian-ecclesiastical civilization was neither agrarian nor ecclesiastical, but rather reflected the high point of Greek civilization in classical antiquity.

The intellectual space of agrarian-ecclesiastical civilization — the paradigm if you prefer Kuhnian language, or the epistēmē if you prefer the terminology of Foucault — was the result of what we might call the “world-builders” of classical antiquity, of them I would like to call attention to three: Aristotle, Euclid, and Ptolemy.

Aristotle, Euclid, and Ptolemy were the architects of the “closed world” that Alexander Koyré famously contrasted to the infinite universe that was to emerge (slowly, gradually, and at times painfully, as Koyré would demonstrate in detail) from the scientific revolution as played out in the work of Copernicus, Kepler, Galileo, and many others (the architects of the infinite universe):

The infinite cannot be traversed, argued Aristotle; now the stars turn around, therefore… But the stars do not turn around; they stand still, therefore… It is thus not surprising that in a rather short time after Copernicus some bold minds made the step that Copernicus refused to make, and asserted that the celestial sphere, that is the sphere of the fixed stars of Copernican astronomy, does not exist, and that the starry heavens, in which the stars are placed at different distances from the earth, “extendeth itself infinitely up.”

Alexander Koyré, From the Closed World to the Infinite Universe, Baltimore, Md.: The Johns Hopkins Press, 1957, p. 35

Aristotle was the comprehensive philosopher who not only had respect for empirical observation (something Plato consistently devalued) but also formulated a system of deductive logic that made it possible for him to connect empirical observations together into a theoretical structure with great explanatory power. Aristotle, then, did not deal with isolated facts, but with theories. Each new fact, each new observation, can in this way be fit within the overall structure of a theory which in Aristotle extends from the summum genus on top to the inferior species on the bottom. There is a place for everything and everything is in its place. The much later conception of a “great chain of being” — a central idea to later agrarian-ecclesiastical civilization — has its origins in the Aristotelian construct.

Euclid and Ptolemy, while comprehensive each within their own disciplines, were nowhere near as comprehensive as Aristotle; it was Aristotle’s philosophy that was the system of the world to which Euclid and Ptolemy contributed. Even though Aristotle distinguished many sciences later recognized as independent intellectual disciplines, with only two exceptions none of these sciences came to be systematically developed in antiquity (except perhaps for Aristotle’s own research in biology). Mathematics and astronomy were the two sciences that were systematically developed in antiquity as sciences recognizable as such, and still recognizable today as sciences.

While later thought, especially medieval thought, made much of the theory of the syllogism found in Aristotle’s Prior Analytics, Aristotle’s theory of science in the Posterior Analytics received much less attention. It was, nevertheless, the theoretical basis of Euclid’s systematic exposition of geometry on the basis of first principles. Euclid brought Aristotle’s world-building and logical rigor into mathematics, and wrote a book on geometry that was used as a textbook well into the twentieth century. We can today read ancient Greek mathematicians as contemporaries, and we can learn something from them; we can similarly read Ptolemy’s treatise on astronomy, the Almagest, as a serious work of astronomy, though we would have less to learn from it than from ancient mathematics.

Aristotle, Euclid, and Ptolemy date (roughly) from what Jaspers called the Axial Age; while peoples elsewhere in the world of maturing agrarian-ecclesiastical civilization were creating religions, the Greeks were creating philosophy of science, and this proved to be a lasting contribution. This was the axialization of Western civilization during the period of agrarian-ecclesiastical civilization.

Aristotle provided the philosophical foundations for the thought of later Western civilization up until the scientific revolution, and even after modern science began to change the world, Aristotle’s influence continued to echo in the work of later scientists. Even up into the early modern period, when we see the first signs of modern science taking shape in Galileo’s work on physics and cosmology, scientists were still writing their treatises in the Euclidean manner. Galileo’s early works on motion and mechanics are almost scholastic in tone, but are not as well remembered as his Sidereal Messenger or Dialogues Concerning the Two Chief World Systems. Even Newton’s Principia is laid out more geometrico.

The emergence of industrial-technological civilization from agrarian-ecclesiastical civilization was a process that began with the scientific revolution and continues to this day as the consequences of the industrial revolution continue to unfold, continuing the change the world in which we live. The transitional periods between macro-historical periods — which I have called macro-historical revolutions — are themselves periods of hundreds of years in duration. In fact, the first such macro-historical revolution, which inaugurated the macro-historical division of agrarian-ecclesiastical civilization, may have been a transition measurable in thousands of years.

In my immediately previous post, The Agrarian-Ecclesiastical Thesis, I suggested that, given the counter-market, counter-developmental mechanisms institutionalized in agrarian-ecclesiastical civilization, that its failure is to allow a revolution to take place. The long history of agrarian-ecclesiastical civilization — which might be stretched to as much as 15,000 years, depending upon when we date the first domestication of crops and the first settled, quasi-urban villages enabled by domesticated agriculture — witnessed many revolutions, all of which failed except for the last, which issued in the catastrophic collapse of agrarian-ecclesiastical civilization and the emergence of industrial-technological civilization.

That I have called contemporary civilization “industrial-technological civlization” and the civilization the preceded it “agrarian-ecclesiastical civilization,” and given that the latter so closely conforms to the distinction between economic infrastructure and ideological superstructure, I am trying to make a point about the overall structure of civilizations, even civilizations that inhabit distinct macro-historical divisions?

The source of Marx’s distinction between economic infrastructure (or economic base) and ideological superstructure is to be found in his A Contribution to The Critique of Political Economy. It is worth revisiting Marx’s formulation. The crucial passage is as follows:

In the social production which men carry on they enter Into definite relations that are indispensable and independent of their will, these relations of production correspond to a definite stage of development of their material powers of production. The sum total of these relations of production constitutes the economic structure of society — the real foundation, on which rise legal and political superstructures and to which correspond definite forms of social consciousness. The mode of production in material life determines the general character of social, political, and spiritual processes of life. It is not the consciousness of men that determines their existence, but, on the contrary, their social existence determines their consciousness.

Marx, Karl, A Contribution to The Critique of Political Economy, translated from the Second German Edition by N. I. Stone, Chicago: Charles H. Kerr & Company, 1911, Author’s Preface, pp. 11-12

Marx’s formulation is a straight-forward social implementation of a materialist theory of the relation of mind to body, so that we can say at least that Marx was a consistent materialist. Marx’s consistent materialism yields consistent results in the analysis of societies, which in some instances seems to be highly successful and offers us some insight. But not always. No schema can be quite true when stretched to fit every possible instance, and this is true of Marx’s consistent materialism. It collapses when confronted by societies in which there is no distinction between economics and ideology (each of these terms broadly construed).

It would be an interesting intellectual exercise to formulate a binomial nomenclature of civilizations characterizing each in terms of its economic infrastructure and ideological superstructure, but this is too schematic to the quite true. One point I have tried to argue several times (but for which I still lack a definitive formulation) is that distinct civilizations are not distinct implementations of one and the same idea of civilization, but rather distinct civilizations embody distinct ideas as to the nature and aims of civilization. So while “agrarian-ecclesiastical civilization” nicely fits the economic infrastructure/ideological superstructure model, “industrial-tecnnological civilization” does not fit as nicely. While there is a sense in which technology has become an ideology, it is in no sense an ideological superstructure in the same way that institutionalized religion served as the ideological superstructure of agrarian-ecclesiastical civilization.

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5 Responses to “Addendum on the Agrarian-Ecclesiastical Thesis”

  1. […] Addendum on the Agrarian-Ecclesiastical Thesis (geopolicraticus.wordpress.com) […]

  2. I love your blog and have rarely commented until now. Your writing is always thought-provoking and stimulating. I’m interested in your comments on Marx here in this post. In particular, I’m interested in them because of your earlier posts discussing the rapid proletarianization of labor, even in the Industrial “First World.”

    • geopolicraticus said

      Thanks for your encouraging words! My only reward for all that I post here is the occasional comment, so it is much appreciated.

      It is insufficiently appreciated that we do not yet know the “final” form of industrialization. The processes of production are continually revolutionized by technological innovation, and much of the world still remains to be brought fully within the industrialized economy, so that we do not yet know the condition of the proletariat in the final form of industrialization — if there is a final form. This is one of the reasons that I have returned in several posts in an attempt to show the continuing relevance of Marx’s analysis — even if my take on this is worlds apart from that of the remaining doctrinaire Marxists.

      Best wishes,

      Nick

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