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Here I intend not only to return to topics such as essence, apodicticity, and the impossibility to deduce material existence from concept—but to address and (positively) evaluate Giovanni Pico della Mirandola’s take on the “dignity of man.” Let us start with reminding the reader that, in my approach to God, the latter is an infinite field of ideational singular models (with generic and unique properties) for singular entities (with generic and unique properties), which finds itself in presence of a (strictly) vertical time (i.e., in which past, present, and future are (strictly) simultaneous); and which finds itself unified, encompassed, traversed, and driven by a sorting, actualizing pulse that is itself ideational and which (in a strictly atemporal mode, i.e., in presence of a strictly vertical time) selects which ideational singular models are to see their correspondent hypothetical material entities being materialized at which point of the universe. While the operation of that pulse is strictly ideational and strictly atemporal, the universe in which the ideational field incarnates itself is strictly material and strictly temporal (i.e., in presence of a strictly horizontal time, in which past, present, and future are successive rather than simultaneous). While incarnating itself wholly into the material, temporal realm, the one of the universe, God remains wholly ideational, atemporal—and wholly external to the material, temporal realm. While endeavoring to engender increasingly higher order and complexity in the universe, God is capable of mistakes in that task—mistakes which man is expected to repair in complete submission to the order that God established within the universe. Also, the atemporal operation of the sorting, actualizing pulse is completely improvisational, what leaves the universe without any predecided, prefixed direction.

The dignity of man

  The Mirandolian affirmation that the “dignity of man,” in essence, consists of his finding himself constrained and able to become what he freely decides to become, “like a statuary who receives the charge and the honor of sculpting [his] own person,” is not to be taken in the sense that the human being is a strictly formless, quality-less, matter who can become absolutely whatever pleases him. It is not to be understood either as the negation of the objectively beneficial or harmful character (for the accomplishment of the human being as a human) of certain things and actions. In the Mirandolian conception of the human, the latter, instead of being completely formless, quality-less, is so only to the extent that he finds himself torn between the beast and the divine. Instead of his freedom being that of becoming absolutely whatever he wishes to become, it boils down to the one to “regress towards lower beings in becoming a brute, or to rise in accessing higher, divine things.” Instead of nothing being objectively good or bad for the fulfillment of the human as a human, certain things and actions—including temperance, the golden mean, free mind, obedience to the divine law, knowledge of the cosmic order, white magic, or literary, artistic creation—elevate him towards humanity (and thus towards a so-called “divine” character in the sense of the character of being like-divine, of being made in the image of the divine); others are degrading and change (or maintain) him into a beast, separating him altogether from his virtual humanity. One cannot but notice the similitude with what is part of Friedrich Wilhelm Nietzsche’s message when he says of the human being that he is “a rope stretched between the beast and the superman;” and that such is what makes him “great.” The conception of the human according to Pico della Mirandola, that of a tightrope walker between the beast and the human-as-divine, is not less similar to what will be the one according to Konrad Zacharias Lorenz and Robert Ardrey when they say of the human, in essence, that he is free to give in to the chaotic, suffocating voice of his instincts or to impose a creative discipline on himself with the help of civilization and of knowledge.

  The Mirandolian approach to the human, in which the human’s “nature” lies in its “intermediate position” between the beast and the human-as-divine, and in which the human accomplishes himself, notably, through exerting, developing his ability to think in an independent, critical mode, has nothing to do with Sartrian “existentialism,” in which the human’s “nature” lies in its absence of the slightest “nature;” and in which, nonetheless, the human accomplishes himself, notably, through complete servitude (including intellectual) in an economically communist society. It has nothing to do either with Heideggerian “existentialism,” in which the human’s “nature” notably lies in a virtual role as “shepherd of the Being” that is (according to Heidegger) as much foreign to the crowning of the cosmos through knowledge or through technique as incompatible with any high level of technical development; and in which the human is called to accomplish himself, not as the “lord of the beings” (either in a cognitive sense or in the sense of technical mastery), but as the one who muses over the mystery of the presence of those things that are. The human’s self-accomplishment does not occur through technique stricto sensu in the Mirandolian approach to the human (which, indeed, doesn’t really address the topic of technique—to my knowledge); but it genuinely occurs, for instance, through mastery over nature in a cognitive sense (i.e., through that kind of mastery over nature that is the knowledge of nature), while said mastery is thought in Martin Heidegger to bring absolutely nothing to the human’s self-accomplishment. In the Heideggerian approach to the human, the latter indeed occurs, notably, through meditating over the mystery that there is “something rather than nothing;” but neither through crowning the beings with knowledge nor through crowning them with high technique, which Heidegger even envisions as indissociable from the “forgetfulness of the Being.” The Being is here not to be taken in the sense of an uncreated entity that can neither escape existence (in the general sense of being) nor escape existence in an eternal mode; but in the sense of what allows for existence in existent entities (whether they’re material entities, i.e., materially existent entities) without being itself an entity. The article will resort itself to that definition when speaking of the “Being.” How the Being is actually articulated with the sorting, actualizing ideational pulse is a topic I intend to address elsewhere; but, in that the ideational realm incarnates itself into the material realm (to which it however remains external), the presence of the Being as a background for the ideational realm incarnates itself into the presence of the Being as a background for the material realm (while remaining external to its presence as a background for the material realm). While a property is what is characteristic of an existent or hypothetical entity at some point (whether time is horizontal or vertical), a quality is a property of a non-existential kind, i.e., a property unrelated to the entity’s existence.

  A certain modality of the theory of evolution has this negative characteristic (for the spiritual elevation of the human) that it reduces the challenges of the human existence, either individual or collective, to sexual reproduction (and the transmission of genes), thus evacuating the challenge for the individual that is the preparation of oneself for the life of the soul after the death of the body. Another negative characteristic at the level of spiritual elevation is that the modality in question reduces nature to an axiologically neutral battlefield: a land that confronts us with fierce, ruthless physical struggle for the transmission of genes (either individual or collective); but which, remaining rigorously indifferent to human existence and suffering, no more assigns to humans some end to pursue, some model of life to endorse, than it mourns their earthly misfortunes or rejoices in it. Is accordingly evacuated the classic axiological ideal of the pursuit—both at the group and individual level—of a life of moderation in accordance with what is allegedly nature’s expectations: the ideal of the pursuit of the golden mean both in the individual exercise of the mental and bodily faculties—and in the group’s organization and conduct. A golden mean that nature allegedly assigns to us, the transgression of which is allegedly at the origin of most of our earthly ills. The ideal offered in return is that of savagery and excessiveness in the “struggle for survival” and for reproduction, whether it is those of the individual or of the group: Arthur Keith noting in that regard that the “German Führer” was actually an “evolutionist,” who strove to render “the practices of Germany conform to the theory of evolution.” That said, not any modality of the theory of evolution is actually incompatible with the classic ethics of the golden mean—in that a modality (rightly) envisioning the group’s axiological valorization, expectation, of the pursuit of the golden mean both on the individual’s part (in his individual life) and on the group’s part (in its conduct and organization) as an inescapable ingredient to the group’s success in intergroup competition for survival is actually at work, to some extent, in the considerations of “eminent evolutionists” such as Ardrey and Lorenz. The obvious failure of Nazi Germany in the collective struggle for survival is a testimony to the degree to which a group’s imperilment expands as the group deviates from the golden mean. As for the issue of knowing whether the idea of the universe as an axiologically positioned place, i.e., one ascribing us some duties (and some proscriptions), is incompatible with any possible modality of the theory of evolution, I believe my approach to God allows to think of the universe as a place both completely positioned axiologically and—as claimed in the theory of evolution—completely neutral axiologically.

  In my approach, indeed, the universe is, on the one hand, completely neutral axiologically in its existence considered independently of the spiritual realm incarnating itself completely into the universe; on the other hand, completely positioned axiologically in its existence considered as an incarnation of the spiritual realm remaining completely external to the universe. What the universe (when considered as a divine incarnation) is axiologically about is, notably, creation; and the fulfillment of creation through the human being, notably, as the latter is made “in the image of God.” It is worth specifying that human creation (in an intellective, mental sense) occurs as much, for instance, at the level of cognition (in a broad sense covering as much art and literature as physics, mathematics, philosophy, magic, etc.) as at the level of technique; just like it is worth specifying that human creation is never so great as when it occurs in the mode of an exploit. What is here called “exploit” is a successful deed that is both exceptionally original, creative, and exceptionally risky, jeopardizing (for one’s individual material subsistence), and which is intended to bring eternal individual glory to its individual perpetrator, whether the exploit occurs on the properly military battlefield or on the battlefield between poets, the one between entrepreneurs, the one between magicians, etc. Properly understood heroism is not about readiness to die anonymously for something “greater than oneself;” but about readiness, instead, to self-singularize and self-immortalize oneself through holding an eternally remembered life of exploit despising comfort and the fear of death. Though Pico della Mirandola rightly conceives of cognitive creation (and independence) and of the golden mean as both constitutive of the human kind’s elevation, thus reminding his reader of those ancient aphorisms that are “Nothing too much,” which “duly prescribes a measure and rule for all the virtues through the concept of the “Mean” of which moral philosophy treats,” and “Know thyself,” which “invites and exhorts us to the [independent, creative] study of the whole nature of which the nature of man is the connecting link and the “mixed potion”,” he didn’t make it clear, sadly, that the human life is never so creative, independent mentally, never so held in accordance with the golden mean, as when it is a life of exploit. It should be added that, when it comes to the pursuit of exploit (especially in the warlike, political fields), a man’s mental creativeness, independence, his inner equilibrium, self-discipline, are never so great as in the one who, quoting Macchiavelli, knows “how to avail himself of the beast and the man” depending on the circumstances, something that “has been figuratively taught to princes by ancient writers, who describe how Achilles and many other princes of old were given to the Centaur Chiron to nurse, who brought them up in his discipline.” To put it in another way, when it comes to war and political fight, a man is never so distanced from the beast that stands at the other end of the rope towards the superhuman as when he finds himself oscillating between the beast and the man with complete flexibility and self-mastery; a point that is regrettably absent in the Mirandolian Oration on the Dignity of Man (but, fortunately, explicit in Niccolò di Bernardo dei Machiavelli’s The Prince).

  Again, Nietzsche’s message doesn’t fail to present some similitude with Florentine thinking when (in his Posthumous Fragments) he says that “at each growth of man in greatness and in elevation, he does not fail to grow downwards and towards the monster.” Whether one speaks of “transhumanism” in the notion’s general sense (i.e., in the sense of the promotion of the human being’s “overcoming” through genetic, bio-robotic engineerings), the one I will refer to in the present article (unless specified otherwise), or in the specific sense of an “overcoming” through genetic, bio-robotic engineerings that is specifically intended to emasculate the human being instinctually and mentally, the transhumanist project is obviously incompatible with the Mirandolian, Machiavellian approaches to the human (just like it is with the Nietzschean approach—on another note). Both Pico della Mirandola and Machiavelli (but also Nietzsche) were fully attached to an ethics of exploit with which transhumanism is fully incompatible (a fortiori in the case of the above-evoked specific modality of transhumanism, which I especially addressed in a previous article); just like both (though not Nietzsche) were fully aware that the human was God-established as a worthy master of the cosmos himself put under God’s aegis, an intermediary rank that transhumanism fiercely rejects in its rebellion against the cosmic order. Though the human is God-mandated to crown the beings with knowledge and technique, he is also God-mandated to perform his creativity in the respect of the God-implemented order and laws in the cosmos; in other words, God-mandated to accept himself as being “made in the image of God” (rather than made divine stricto sensu) and to act accordingly. None of the God-implemented laws in the cosmos can be actually transgressed; but attempt to transgress them is, for its part, not only possible but an actual cause of many misfortunes for the human. A plane or bird can no more afford to disdain gravity (if it is to fly) than a human society (if it is to be functional) can afford to dismiss, for instance, the law of the inescapability of genetic inequality in any sexually reproducing species; the law of the instrumental necessity in any vertebrate species of “equal opportunity” for the purpose of the group’s success (in intergroup competition for survival); the law of the impossibility of (rational) central economic-planning; the law of the impossibility of (rational) central eugenics-planning; the law that what can be measured in intelligence is only part of intelligence; the law of the impossibility for the human mind to progress in knowledge (or in any field) without making use of an independent, creative mode of thinking (which is neither measured by the “QI” nor measurable); the law of the impossibility for the human mind (as it has been made by—and positioned within—the cosmos) to do any correct, precise prediction on the consequences of genome-editing; the law of the impossibility for the human mind to gather all the information required for the purpose of eugenics planning (or semi-planning) or economic planning (or semi-planning); the law of the unavoidable perverse-effects of any state-eugenics measure of a coercive, negative, or engineering kind; the law of the impossibility for the human being to master nature (to the extent possible) without submitting himself to nature; the law of the impossibility for the human being’s suprasensible grasp not to be approximative at best; or the law of the impossibility for the human being to reach some knowledge of the cosmos (or of the ideational realm) other than conjectural.

  It cannot be denied that transhumanism and the afore-addressed modality of the “theory of evolution”—along with other memetic edifices of the so-called Modernity such as Marxism, Keynesianism, Heideggerianism, or Auguste Comte’s “positivism”—are part of the spiteful ideological mutations that got involved in the human’s corruption over the course of the three last centuries. Almost no longer any “positivist” dares, admittedly, to support or take seriously the notion dear to the earliest positivists, from the time of Auguste Comte, that “science,” far from requesting the slightest imagination, boils down to conducting observations (of regular causal relations) and to inducing them within theories constructed in accordance with “the” laws of formal logic; and that science provides objective certainties instead of being actually conjectural and corroborated. The other articles of the original positivist creed—just as illusory—nevertheless remain deeply engraved in contemporary “neo-positivists.” Just as the so-called positivist spirit represents to itself that nothing exists but what is knowable (under the guise of claiming to restrict itself to knowing what is within the reach of human knowledge), it represents to itself that nothing is knowable but what is completely observable and completely quantifiable, entirely subject to a perfect and necessary regularity (at least, when identical circumstances are repeated over time) and to the identity, non-contradiction, and exclusion of the third middle (at least, in a certain respect at a certain moment). In that, “positivism” is not only unsuited to the (irremediably conjectural) knowledge of the human being, a creature subject (to a certain point) to free will, in whom everything by far is not quantifiable (or completely quantifiable); it is just as much to the (not less irremediably conjectural) knowledge of atomic and subatomic creatures, which, while behaving in a completely quantifiable mode, nonetheless remain free from the exclusion of the third middle (as highlighted by Stéphane Lupasco), perhaps even subject to their own free will to some extent (if one believes Freeman Dyson, Stuart Kauffman, John Conway, Simon Kochen, or Howard Bloom). Positivism is equally mistaken in its conception of science as an undertaking systemically distinct from metaphysics—and in its conception of science as the key to a total human mastery with regard to nature and to an infinite liberation of his creative and exploitative powers. Just as those theories in astrophysics which relate to the beginning of the universe (including the theory of the “Big Bang”) actually tackle, in that, the issue of the “first causes,” the interest that “science” has in the allegedly necessary regularities in the causal relations between material entities (in a broad sense including atoms), what is commonly called “laws of nature,” is never more than a modality of the interest in “essences” which occupies a part of ontology. To say of material entities that they follow a perfectly necessary regularity in all or part of their causal relations which is inherent in what they are actually falls within the discourse on “essences.” As for the mastery over the universe that science is able to bring to man, it is no more total than science is able to provide objectively certain theories. Far from science being able to render the human a god, it can only render him “as master and possessor” of nature: render him as-divine within the limits assigned to science and to the human by the order inherent in the cosmos, an order to which human submission is necessary condition for the liberation (to the extent possible) of his own creative and exploitative powers.

  A scientific statement is never objectively certain nor a strict description of the sensible datum; but is instead a conjectured, corroborated statement. Precisely, what defines a scientific statement is not its object—but the fact it is conjectured, corroborated, and the way it is conjectured, corroborated (namely that is panoramically conjectured, corroborated). A claim or concept is conjectured when it is guessed from something which objectively doesn’t prove it. A claim or concept conjectured at an empirical level (what is tantamount to saying: a claim or concept conjectured in an empirical sense) means a claim or concept conjectured from sensible experience; just like a claim or concept conjectured in a panoramic sense (what is tantamount to saying: a claim or concept conjectured at a panoramic level) means a claim or concept conjectured as much from sensible experience as from some logical laws as from hypothetical sensible impression (i.e., from sensible impression perhaps) as from hypothetical suprasensible impression (i.e., from suprasensible impression perhaps) as from hypothetical conjectures from sensible experience as from hypothetical ones from sensible impression (i.e., from ones perhaps from sensible impression) as from hypothetical ones from suprasensible impression as from hypothetical ones from hypothetical other conjectures from sensible experience, hypothetical other ones from some logical laws, hypothetical other ones from suprasensible impression, and hypothetical other ones from sensible impression, whether those hypothetical other conjectures are one’s conjectures or borrowed to someone else. A claim or concept is corroborated when it is backed in a way that (objectively) doesn’t confirm it nonetheless. Corroboration at an empirical level (what is tantamount to saying: corroboration in an empirical sense) for a concept or claim means its corroboration through sensible experience; just like corroboration in a panoramic sense (what is tantamount to saying: corroboration at a panoramic level) for a concept or claim means its corroboration as much through sensible experience as through some logical laws as through hypothetical sensible impression (i.e., through sensible impression perhaps) as through hypothetical suprasensible impression (i.e., through suprasensible impression perhaps) as through hypothetical conjectures from sensible experience as through hypothetical ones from sensible impression (i.e., through ones perhaps from sensible impression) as through hypothetical ones from suprasensible impression as through hypothetical ones from hypothetical other conjectures from sensible experience, hypothetical other ones from some logical laws, hypothetical other ones from suprasensible impression, and hypothetical other ones from sensible impression, whether those hypothetical other conjectures are one’s conjectures or borrowed to someone else.

  The logical laws used, trusted, in one’s mind are completely interdependent with the universe such as empirically conjectured in one’s mind or represented in one’s sensible impression, such as represented in one’s hypothetical suprasensible impression, such as conjectured from one’s logical laws, and such as represented in one’s hypothetical conjecturing from one’s sensible experience, in one’s hypothetical conjecturing from one’s (hypothetical) sensible impressions, in one’s hypothetical conjecturing from one’s (hypothetical) suprasensible impressions, and in one’s hypothetical conjecturing from hypothetical other conjectures from sensible experience and from hypothetical other ones from suprasensible impression and from hypothetical other ones from sensible impression (whether those hypothetical other conjectures are one’s conjectures or borrowed to someone else). The scientific claims and concepts (what is tantamount to saying: the scientific theories and concepts) sometimes think of themselves as being conjectured only from the sensible datum and corroborated only from the latter; but they’re actually claims and concepts panoramically conjectured (including from the sensible datum) and panoramically corroborated (including from the sensible datum). As for the metaphysical claims and concepts, they’re neither systemically conjectured in a panoramic mode nor systemically corroborated in a panoramic mode; but, when they’re empirically corroborated, they’re also panoramically corroborated (and panoramically conjectured). Any scientific claim or concept is panoramically conjectured, corroborated; but not any panoramically conjectured, corroborated, claim or concept is scientific. A scientific claim or concept is a modality of a panoramically conjectured, corroborated, claim or concept that not only allows for not-trivial quantitative positive predictions expected to be repeatedly verified under the repetition of some specific circumstances; but sees itself doomed to get empirically disproved in the hypothetical case where all or part of those predictions would be empirically refuted at some point.

From white and black magic to white and black technique

  Technique is here taken in the sense of any apparatus intended to increase the human’s transformative or exploitive powers—whether it is through extending, sophisticating the social division of labor or through devising, deploying new technologies or through organizing society in a certain way aimed at increasing said powers. Most opponents to technique claim that they have something only against preferring technique over meditation on the Being, i.e., meditation on the mystery of the existence of things; or that they have something only against after preferring technique over the moderation of sensitive, material appetites, or over “heroism” understood as the capacity to die for one’s community or for something greater than oneself. Precisely, an error on their part lies in their more or less implicit assertion that a high level of technical development (i.e., a high level of development in all or part of the aforementioned modalities of technique) is necessarily incompatible with the meditation on the Being, the mastery of the sensitive, material appetites, or the sense of self-sacrifice—as if there were a choice to do between high technique (i.e., high technical development) and one or the other of those things. Another error on their part lies in their more or less explicit approach to Being, the glade of existence, as a closed, complete glade, which only asks the human to meditate on the fact that there is something rather than nothing, that there is a glade rather than the night. Actually, the Being is open, incomplete, waiting for the human to pursue what exists prior to the human and to make himself the brush-cutter and arranger of the glade. Technique is no more external to the opening of the human to the Being than a high level of technical development necessarily breaks said opening. Heidegger simply failed to notice that the technique opens us as much to the Being as does meditation of the fact of existence; and that the human fulfills his role of “shepherd of the Being” as much in the astonished consideration of the presence of things as in the cognitive, technical completion of the present things. Meditative astonishment at the mystery of existence is not doomed to disappear as knowledge and technique are boarding (and prolonging) what exists; but its vocation in “the history of the Being” is to stand at the side of technical development as asked by the Being itself.

  Two things, at least, should be clarified. Namely that, on the one hand, the axiological, organizational hegemony of the market (which can only be majorly at work, not completely) doesn’t lead to the axiological, organizational promotion (either complete or major) of intemperance in society; and that, on the other hand, not all technique is good technic from the joint angle of the Being, of the divine order, and of the “human dignity.” (What is bad technique from the angle of the Being is also bad technique from those two other angles. Ditto for what is bad technique from the angle of the divine order—and bad technique from the angle of the “human dignity.”) A society that is strictly industrious in its foundations, i.e., where the industrious activity (instead of the military one) is the dominant activity in the organization and the foundational code of expectations, is not systemically a society that notably values, expects, intemperance and which articulates its industrious activity around it notably. Such society is instead a modality of the industrious society. With regard to the modality where the market is largely liberated and largely hegemonic at the organizational and axiological levels, that hegemony of a largely liberated market not only does not imply that a complete or high intemperance is valued in the foundational expectations or put at the core of social organization; but, besides, is simply incompatible with such an organizational or axiological hegemony of intemperance. A largely liberated market notably requires (as would be the case of a perfectly liberated market) for its proper functioning the presence of (quantitatively) numerous and profitable outlets, what notably requires the presence of a virtuous circle where high levels of savings obtained notably through high or perfect temperance create—notably through a correct entrepreneurial anticipation of the respective consumption and investment demands—high levels of entrepreneurial and capital income, themselves reinjected in part into savings and in part into consumption. The modality of an industrious society where the market is largely hegemonic at organizational and axiological levels (in other words, the modality of an industrious society that is the majorly bourgeois society) is therefore a modality whose code of expectations condemns the slightest intemperance (instead of encouraging or tolerating it) and whose organization is based on high or full temperance (rather than high or moderate intemperance). What one may call the Keynesian modality of an industrious society, where the economic system is largely based on economic policy measures whose interference with the market intentionally encourages high levels of consumption (to the detriment of levels of savings which be high or moderate), is actually a modality that axiologically praises high intemperance notably and which notably relies on it in the organization; but that modality, precisely, is neither one where the market is majorly (or completely) liberated nor one where it is majorly (or completely) hegemonic in values.

  It is true that a society where the market is majorly hegemonic (both organizationally and axiologically) is a society where the valued, expected code of conduct in the foundations of said society includes—apart from self-sacrifice on the battlefield in intergroup warfare—concern for pursuing as a priority, placing above all else, a perfectly temperate and perfectly responsible subsistence, which be so long as possible and which avoid danger as much as possible; but intemperance, whether high, complete, low, or moderate, is just as incompatible with such code of conduct as (strictly) high or complete temperance is indispensable to the organization of a society where a largely liberated market is largely hegemonic. Just as the bourgeois code of conduct and indulgence with regard to such-or-such level of intemperance (were it the lowest) are wholly distinct (and even wholly incompatible) things, a (completely) Keynesian market and a widely liberated market are wholly distinct (and even wholly incompatible) things. Just as a largely liberated and largely hegemonic (axiologically and organizationally) market requires quantitatively numerous and profitable outlets for its proper functioning, it requires qualitatively numerous and profitable outlets: in other words, profitable outlets that are “diverse and varied” (rather than homogeneous). It is not only false that a largely liberated and largely hegemonic (axiologically and organizationally) market requires for its proper functioning a (strictly) complete or high intemperance; it is just as much false that a largely liberated and largely hegemonic (axiologically and organizationally) market requires standardized outlets for its proper functioning. Whatever the level of liberalization of the national or global market, a double cause-and-effect relationship that is at work both in the national and global market is effectively the following. Namely that the more the profitable outlets are qualitatively numerous (i.e., diversified at the level of their respective attributes), the more they are quantitatively numerous; the less they are qualitatively numerous, the less they are quantitatively numerous. The highly standardized character of goods and services in the contemporary global market is precisely a dysfunctional pattern in the globalized market; and that dysfunctional motive is itself the consequence of the fact that, however globalized it may be, the globalized market is largely hampered juridically—and hampered for the benefit of a narrow number of companies and banks enjoying fiscal and legal advantages that are such that those companies and banks are largely sheltered from competition. Both at the national-market level and at the global-market level: the more competition is juridically locked, the less the profitable outlets are qualitatively, quantitatively numerous; the less it is, the more they are.   Just like a society that majorly prefers technique over exploit, i.e., which majorly disdains exploit for the benefit of technique, is majorly detrimental to the human’s elevation towards the superhuman, a society that completely prefers technique over exploit (as is the case of a majorly bourgeois society—and as would be the case of a completely bourgeois chimerical society) is completely detrimental to the human’s elevation towards the superhuman. Technique is not more to be preferred (completely or majorly) over exploit than the latter is to be preferred (completely or majorly) over the former. Both are compatible and should go hand in hand (as is the case in some modalities of a society completely warlike foundationally). Yet the opponents to technique err not only in their amalgamating disdain for heroism with disdain for temperance; but in their understanding heroism as a conduct incompatible with (high) technique—and as a conduct turned towards self-erasure and self-sacrifice through anonymous death (even while heroism is really about self-singularization and self-immortalization through exploit such as defined above). What’s more, they fail to notice that the problem with technique is not only to be aware not to prefer technique over that to which it should remain not-preferred; but to be aware not to indulge into what can be called black technique or bad technique (in comparison with that kind of magic that can be called black or bad). Precisely, the distinction that Pico della Mirandola takes up (and clarifies) between two kinds of magic, the one which “entirely falls within the action and authority of demons” and the one which instead consists of “the perfect fulfillment of natural philosophy,” must extend to technique. Namely that, while the good, white technique is the one which is only the crowning of the natural order, the completion of the Being, the bad, black technique is the one which (were it unwittingly) works to transgress the natural order, subvert the Being. The former contributes to fulfilling the human as a being-as-divine, but the latter, working (were it unwittingly) to render the human divine, contributes to corrupting him and handing him over to the demons. The former really institutes the human as a fortunate co-creator alongside the divine, but the latter, indulging in the chimerical project of escaping the cosmic order and equaling the divine, only makes to condemn the human and his work to misfortune. Just as bad magic, to quote Pico, is, rightly, “condemned and cursed not only by the Christian religion [of the type of Catholicism of Pico’s time], but by all laws, by every well ordered state,” the bad technique must be legally, politically, religiously condemned unambiguously. The transhumanist, so to speak, must be led to the stake just like the Keynesian. From engineering on the genome of embryos to those neuro-robotic implants undermining free will, from genetic planning to any coercive, negative, or engineering state-eugenics measure, from economic planning to any economic-policy measure undermining such things as inheritance, free competition, saving, or the freedom itself to do saving, demonic-type technique must be banned in its entirety; but good technique, the one which elevates us towards God and the superhuman, must be authorized.

That first part was originally published in The Postil Magazine’s November 2021 issue.

Causality, necessity, and permanence

  Existence at some point in material entities is both endowed with an originated character (i.e., the character of finding its origin somewhere—whether the entity is created rather than uncreated); and with the character of being either permanent (i.e., doomed to continue) or provisory (i.e., doomed to end). Also, material entities (such as the human intellect represents them to itself in its impressions or in its conjectures, if not from sensible experience, at least from what it thinks to be sensible experience taken as such, i.e., naked, mere sensible experience) are engaged in causal relations; what is tantamount to saying that they’re endowed with causal relational properties. Though some men are able to have suprasensible access (to the ideational realm), their access is irremediably made, strictly, of “impressions” (i.e., illusions produced by suprasensible experience), which are approximately true at best. As for the human intellect’s contact with sensible experience, it is (strictly) made of observations and of impressions (i.e., illusions produced by sensible experience, which look like sensible experience but are instead deformed echoes of what is actually observed). Yet Hume’s assertion, in essence, that the concept of (efficient) cause in the human intellect is the strict account of the impression of a sequence necessarily repeated identically that is only produced in it by the regular sensible experience of a chain repeating itself identically (under identical circumstances) is false on at least two levels. On the one hand, that affirmation confuses the concept of (efficient) cause and the concept of an efficient cause whose effect is not only necessary at time t but necessarily identical to itself over the course of time. On the other hand, it is mistaken about the relation of the human intellect to sensible experience, which it wrongly conceives of as a strict relation of observation and impression by habit. One thing is to say that the impact of the ball with the pool cue is the efficient cause of the movement of the ball at time t, but another is to say that the impact in question necessarily causes the movement in question at the concerned time. Yet another is to say that, if, in the future, the shock is repeated strictly identically under strictly identical circumstances, then the effect itself will necessarily repeat itself each time (and, each time, will necessarily repeat identically); regardless of the time the shock identically repeats under identical circumstances. As for the relation of the ontological concepts of the human intellect (including the efficient cause—and the efficient cause jointly necessary and necessarily identical to itself under identical circumstances over time) to sensible experience, it is most likely that each ontological concept taken in isolation, whatever it may be, finds its complete origin, either in one or more human instincts, or in conjectures of the human intellect in contact with (naked) sensible experience, or in one or more sensible impressions (i.e., one or more impressions produced by the sensible experience on the human intellect), or in conjectures of the human intellect in contact with one or more sensible impressions, or in a legacy of the acquired culture, or in one or more suprasensible impressions, or in a mixture between all or part of those things.

  Whatever its origin, the human intellect opts for trusting an ontological concept in its possession if (and only if) it judges the latter as being confirmed by the sensible (and hypothetically suprasensible) experience or judges it as being (highly) corroborated by the sensible (and hypothetically suprasensible) experience or judges it as being (highly) corroborated in the panoramic sense. Even if the concept of (efficient) cause were actually the strict fruit of the account of a certain (sensible) impression made on the human mind, the presence of that concept in the human intellect cannot have as a necessary condition the account of the (sensible) impression made on the human intellect by the specific mode of chaining that is a chain of events repeating itself identically under identical circumstances; because any observed sequence making an impression on the human intellect, whether the sequence in question is repeated (and whether it is identically repeated under identical circumstances), would then be capable of producing the impression of the action of an efficient cause. But, although sensible experience is only able to corroborate our ontological concepts and the suprasensible is only made of impressions, the relation of the human mind to the latter is actually active (and not only passive, i.e., not only made of observations and impressions). Our intellect is active towards them in that it assesses ​​them and relies on them. Whether the human intellect confuses sensible impression with sensible experience when thinking some ontological concept (for instance, the concept of efficient cause) to be (highly) corroborated by sensible experience changes nothing to the fact that it then thinks the ontological concept in question to be (highly) corroborated by sensible experience; just like the fact that it confuses sensible impression with sensible experience when thinking some ontological concept (for instance, the concept of efficient cause) to be confirmed by sensible experience changes nothing to the fact that it then thinks the ontological concept in question to be confirmed by sensible experience. Yet the human intellect doesn’t only endorse this or that ontological concept according to whether it thinks or not the latter to be empirically confirmed or (either empirically or panoramically) corroborated; it also tries to articulate them with each other in the way that makes most sense in view of each other, in view of sensible experience, and in view of corroboration in a panoramic sense.I intend to show (a few lines later) that those causal relational properties that are identically repeated when identical circumstances are repeated make most sense when understood as constitutive properties that are, besides, correspondent to intrinsically necessary dispositions that—in addition to their presence at the “substantial” level in the entity—apply to any moment witnessing the presence of some circumstances. I cannot say more about it for now.

  Just like those causal relational properties identically repeated (when identical circumstances are repeated) are part of the constitutive properties of a (singular) material entity endowed with such properties, they’re part of the constitutive properties of a generic material entity endowed with such properties. Therefore they as much belong, so to speak, to the adequate definition for the concept whose object is the singular entity in question as they belong, so to speak, to the concept whose object is the generic entity in question. The “eye of the world” that is the human (not in the sense that he is a way for the universe of seeing, knowing, the universe—either correctly or approximately—but in the sense that he is able, mandated, to approach exact knowledge of the universe without ever reaching it) is notably able (and mandated) to approach exact knowledge of the material essences in material entities without ever reaching said knowledge. (Approximative) knowledge of the “laws of nature” is, precisely, part of the (approximative) wider knowledge of “material essences.” What a “material essence” exactly means in the article is the set of the constitutive properties in a material entity (which—as I intend to develop a few lines later—are not all “natural” properties and are not all “substantial” properties). Grasping perfectly (or almost perfectly) a material essence in a material entity amounts to obtaining a perfect (or almost perfect) definition of the concept for the material entity in question. When a material entity is rendered the object of a concept, the concept in question always means, indeed, the entity in question strictly taken from the angle of its constitutive properties, i.e., strictly taken from the angle of its material essence. As for the definition socially correspondent (in some language) to a concept whose object is a material entity, it exposes what the language in question thinks are the constitutive properties of the material entity in question. Hence the concept in question and its socially correspondent definition are held as synonyms in the language en question. Part of the cognitive process leading to move closer to perfect knowledge of a material essence consists of selecting some socially admitted definitions and questioning their validity. It is worth specifying that pseudo-definitions must be distinguished from actual definitions. While the latter only deal with constitutive properties (and with the totality of the constitutive properties), the former deal with any kind of property. Also, while the latter notably include ones socially admitted, which, in some language, are attached to correspondent concepts and accordingly held to be synonymous with the concepts in question, the former are of strictly private use. Just like the fact that some language deems some definition to be true (i.e., to expose adequately the totality of the constitutive properties in the correspondent concept’s object) doesn’t render the definition in question true, the fact that some language deems two terms or a term and a sequence of terms (when taken in a certain conceptual acceptation) to be synonymous (i.e., endowed with equivalent senses) doesn’t render them true synonyms. While a concept (strictly) means its object taken from the angle of its constitutive properties (setting aside for now the case of those concepts with meaning-modalities), its definition (strictly) exposes what the definition in question claims are the constitutive properties in the concept’s object.

  Whether a concept deals with a singular entity (either material or ideational), a genre (either material or ideational), or a property (either material or ideational), its socially admitted definition (in some language) is socially deemed to be synonymous with its meaning, i.e., with its object taken from the angle of its constitutive properties. For instance, if some language defines the genre duck as “a waterbird with a broad blunt bill, short legs, webbed feet, and a waddling gait,” then the term “duck” (when taken in the right conceptual acceptation) and sequence “a waterbird with a broad blunt bill, short legs, webbed feet, and a waddling gait” will be held as synonymous in the language in question. In other words, the concept duck’s meaning (i.e., the object referred to as duck taken from the angle of its constitutive properties) will be deemed to be synonymous with the meaning of the above-evoked sequence. Just like any concept for a genre (whether it deals with a genre of ideational singular entities or a genre of material singular entities) deals with some of the generic properties of some singular entity, any concept for a singular entity (whether it deals with an ideational singular entity or a material singular entity) deals with the whole of the constitutive properties in its object. The set of those generic properties in a singular entity (whether it is material or ideational) that are constitutive is only part of the constitutive properties; but, while the constitutive properties are only part of the properties in a material singular entity, all properties in an ideational singular entity are constitutive properties. Just like any material entity is a singular (rather than generic) entity, any ideational entity is a singular (rather than generic) entity. Also, just like any entity (whether it is material or ideational) falls within some genres, the expression “generic entity” is only a convenient way of designating a genre to which some entity (either material or ideational) happens to belong. For instance, the singular material entity that is a singular duck belongs to the “generic material entity” that is the genre duck; and the singular ideational entity that is the singular Idea for some singular duck belongs to the “generic ideational entity” that is the generic Idea for the genre duck. In both cases, the genre in question—instead of being an entity strictly speaking—is only a set of constitutive properties. Also, in both cases, those generic properties that are constitutive are only part of the constitutive properties; but, while the constitutive properties of a singular material duck are themselves only part of the duck’s properties, all properties in the singular ideational model for the singular material duck in question are constitutive properties. A concept for an alleged singular entity (whether it is material or ideational) always deals (only) with the set of the constitutive properties in its objet; but, while a concept for an ideational singular entity deals with all properties in its object (as all properties in its object are constitutive), a concept for a material singular entity deals with only some part of the properties in its object. The hypothetical entity modeled in an ideational entity must be distinguished from the ideational entity. Here I won’t deal with what are the properties in an ideational singular entity apart from those related to how it designs the hypothetically materialized entity modeled within it.

  All properties in a genre or in a property are constitutive, not all properties in a singular entity; but here I will leave aside the case of those concepts dealing with a property (apart from noting that those concepts also deal with their respective object taken from the angle of its constitutive properties). Just like a same word can subsume several concepts (for instance, the word “duck”), a same concept can subsume several meanings—namely a general meaning and its several modalities (paradoxically including the general meaning itself taken in isolation). For instance, the concept of color includes a general meaning for which the socially admitted correspondent definition is “a visual characteristic distinct from those visual characteristics that are the size, the shape, the thickness, and the transparency;” and subaltern, specific meanings—including one for which the socially admitted correspondent definition is “a visual characteristic that, besides being distinct from those other visual characteristics that are the size, the shape, the thickness, and the transparency, finds itself associated with a wavelength.” If correctly constructed (what is tantamount to saying: if correctly defined), a concept for some material entity (or for some generic material entity) endowed with only one meaning is then perfectly mirroring the modeled constitutive properties inscribed in the ideational essence of its object (without the ideational essence containing only those properties in the modeled entity that are constitutive); just like, if correctly constructed (what is tantamount to saying: if correctly defined), a same concept for several material entities (or several generic material entities) endowed with a general meaning and some modalities for the latter is then perfectly mirroring the modeled constitutive properties inscribed in the respective ideational essence for the respective object of each of its meaning-modalities (without the respective ideational essences containing only those properties in the respective modeled entities that are constitutive). Just like a good definition generally speaking (i.e., a good definition as much in the case of ideational as in the one of material objects, as much in the case of generic objects as in the one of singular objects, as much in the case of entities-objects as in the case of properties-objects, and as much in the case of real objects as in the case of unreal objects) strictly deals with the correspondent concept’s object taken from the angle of its constitutive properties (or with the constitutive properties of one of the correspondent concept’s objects), the set of the constitutive properties in a (singular) material entity form what may be called its material essence.

  Yet a proper presentation of the way the essence in any material entity is subdivided into four distinct essences (namely the ideational essence, the material essence, the natural essence, and the substantial essence) requires preliminary partial presentation of the subdivision between the several kinds of property totally or partly present in any entity (whether ideational or material)—and of the subdivision between the several kinds of origin and of permanence (or provisority) for existence in an existent entity (whether ideational or material). The properties in an individual entity (at some point) are notably classified as follows. 1) Constitutive properties vs. accessory properties. 2) Intrinsically necessary properties vs. intrinsically or extrinsically contingent properties. 3) Extrinsically necessary properties vs. intrinsically necessary or extrinsically contingent properties. 4) Unique properties vs. generic properties. 5) Relational properties vs. non-relational properties. 6) Existential properties vs. non-existential properties (i.e., qualities). 7) Fundamental properties vs. secondary properties. 8) Innate properties vs. emergent properties (whether in the general sense of posteriorly appearing properties—or in the precise sense of posteriorly appearing properties bringing about novelty in the world in terms of non-existential characteristics, i.e., in terms of qualities). 9) Permanent properties in an intrinsically necessary mode vs. properties with an extrinsically necessary permanent character or an intrinsically necessary provisory character. 10) Provisory properties in an intrinsically necessary mode vs. properties permanent in an extrinsically or intrinsically necessary mode. 11) Compositional properties (i.e., about what the entity is made of) vs. formal properties (i.e., about how the entity is shaped from its matter). 12) Dispositional properties (i.e., about what the entity would do if put in presence in some circumstances at some moment) vs. concrete properties. As for the modes of origin and permanence (or provisority) for an entity, they’re notably classified as follows. 1) Intrinsically necessary entities versus intrinsically or extrinsically contingent entities. 2) Permanent entities in an intrinsically necessary mode versus entities provisory in an intrinsically necessary mode—or permanent in an extrinsically necessary mode.

  An intrinsically necessary property of the strong kind is one that an entity (whether it is material), at some point, cannot but possess independently of what are the entity’s relations at any point of its existence (and independently of whether the entity has relations at any point of its existence); except the entity in question needs to be presently existent (if it is to possess the property in question), what requires some relations at some point before in the case of any entity different from God. An intrinsically necessary property of the weak kind is one that an entity, at some point, cannot but possess independently of what are the entity’s relations at any point of its existence (and independently of whether the entity has relations at any point of its existence); except the entity in question needs to be presently existent and intact (if it is to possess the property in question), what requires some relations at some point before in the case of any entity different from God. Just like the entity’s existence at the present time is a necessary, sufficient cause for any intrinsically necessary property of the strong kind that is then present in the entity, the entity’s existence and integrity at the present time is a necessary, sufficient cause for any intrinsically necessary property of the weak kind that is then present in the entity. An intrinsically necessary property (whether it is of the strong kind) that is dispositional is a modality of an intrinsically necessary property; but not any dispositional property is an intrinsically necessary property. An extrinsically necessary property is one that an entity, at some point, cannot but possess due to the entity’s existence and to the combination, at some point before, between the entity’s existence, an intrinsically necessary property (for instance, a dispositional intrinsically necessary property) in the entity, and one or more relations in which the entity finds itself engaged at that anterior moment. For instance, the property for a point mass, at some point, of exerting an attraction force towards another one that is “proportional to the product of the two masses and inversely proportional to the square of the distance between them” is a relational extrinsically necessary property that is a forced product of the entity’s existence at that point and of the combination (at some point before) between the entity’s existence, another relational property (namely the presence of another point mass somewhere), and a dispositional intrinsically necessary property (namely the property of exerting an attraction force such as described above when another point mass is present somewhere). An intrinsically contingent property is one whose existence, at some point, in an entity finds a necessary, sufficient cause in the fact that the entity’s existence at that point is added to the occurrence, at some point before, of a combination between the entity’s existence, an intrinsically necessary property in the entity, and one or more relations on its part at that anterior moment. Just like any intrinsically contingent property is one extrinsically necessary, any extrinsically necessary property is one intrinsically contingent. An extrinsically contingent property is one that is present at some point in an entity as a random product of the fact that the entity’s existence at that point is added to the occurrence, at some point before, of a combination between the entity’s existence, an intrinsically necessary property, and one or more relations; but which finds in that fact whose random product it is a necessary (though not-sufficient) cause. No relational property (except in the case of God) is one intrinsically necessary; but any relational property (except in the case of God) is either extrinsically contingent or extrinsically necessary. A property that an entity, at some point, possesses because of its present existence and of the combination (at some point before) between an effective free volition on its part, its existence, one ore more relations on its part, and an intrinsically necessary property in it is a modality of an extrinsically contingent property.

  Just like a property that is, at some point, permanent is a property that is, at the considered moment, doomed to continue to exist in the entity without any interruption (so long as the entity will keep up being existent), a property that is, at some point, provisory is a property that is, at the considered moment, doomed to cease to exist in the entity, either in a determinate (or more or less determinate) future moment in which the entity will be still existent, or in an indeterminate (or more or less indeterminate) future moment in which the entity will be still existent. An intrinsically necessary property (whether it is of the strong kind) is either permanent or provisory; just like an extrinsically necessary property is either permanent of provisory—and just like an extrinsically contingent property is either permanent or provisory. A permanent property is either permanent in an intrinsically necessary mode or permanent in an extrinsically necessary mode; just like a provisory property is always provisory in an intrinsically necessary mode. A property that, at some point, is permanent in a strong intrinsically necessary mode is a property that, at the moment in question, is doomed to continue to exist in the entity (so long as the latter will keep up existing) independently of what are the entity’s relations at any point of its existence (and independently of whether the entity has relations at any point of its existence); except the entity in question needs to be presently existent (if the property in question is to be presently permanent), what requires some relations at some point before in the case of any entity different from God. A property that, at some point, is permanent in a weak intrinsically necessary mode is a property that, at the moment in question, is doomed to continue to exist in the entity (so long as the latter will keep up existing) independently of what are the entity’s relations at any point of its existence (and independently of whether the entity has relations at any point of its existence); except the entity in question needs to be presently existent and intact (if the property in question is to be presently permanent), what requires some relations at some point before in the case of any entity different from God. Just like the entity’s existence at the present time is a necessary, sufficient cause for the permanence of any property that is presently permanent in a strong intrinsically necessary mode in the entity, the entity’s existence and integrity at the present time is a necessary, sufficient cause for the permanence of any property that is presently permanent in a weak intrinsically necessary mode in the entity. A property that, at some point, is provisory in an intrinsically necessary mode is a property that, at the moment in question, is doomed to cease to exist in the entity (at a future moment—either determinate (or more or less determinate) or indeterminate (or more or less indeterminate)—in which the entity will be still existent) independently of what are the entity’s relations at any point of its existence (and independently of whether the entity has relations at any point of its existence); except the entity in question needs to be presently existent (if the property in question is to be presently provisory), what requires some relations at some point before in the case of any entity different from God. The entity’s existence at the present time is a necessary, sufficient cause for the provisory character of any property that is presently provisory in an intrinsically necessary mode in the entity. A property that, at some point, is permanent in an extrinsically necessary mode is a property that, at the considered moment, is permanent because of the entity’s present existence and because of the combination (at some point before) between the entity’s existence, an intrinsically necessary property in the entity, and one or more relations on its part. Any property permanent in an extrinsically necessary mode is also permanent in an intrinsically contingent mode—namely that those things form a necessary, sufficient set of causes for its permanence.

  An intrinsically necessary entity is one that, at some point, cannot but exist independently of what are the other entities in the universe (and in the ideational realm) at any point (and independently of whether other entities are existent at any point in the universe and in the ideational realm). As for an extrinsically necessary entity, it is one that, at some point, cannot but exist due to the combination, at some point before, between another entity’s existence, an intrinsically necessary property in that other entity, and one or more relations in which that other entity finds itself engaged (at that anterior moment). Just like an entity that cannot but exist in an eternal mode (i.e., in a mode devoid of any beginning in time and any ending in time) is a modality of an entity that is intrinsically necessary, an entity that is self-created but cannot escape its self-creation is another modality of an entity that is intrinsically necessary. An intrinsically contingent entity is an entity whose existence at some point finds a necessary, sufficient condition in the fact that a combination occurs, at some point before, between another entity’s existence, an intrinsically necessary property in that other entity, and one or more relations in which that other entity finds itself engaged (at that anterior moment). Just like any intrinsically contingent entity is one extrinsically necessary, any extrinsically necessary entity is one intrinsically contingent. An extrinsically contingent entity is an entity that, at some point, finds itself, either existent because of the entity’s random self-creation from nothing at some point before, or existent because of the entity’s random apparition, at some point before, from a combination happening even earlier between another entity’s existence, an intrinsically necessary property in the latter, and one or more relations on the latter’s part; and whose present existence finds a necessary, sufficient cause in the fact of having been engendered in one or the other of those ways. Just like God is an intrinsically necessary entity in an inescapable eternal mode, the universe is both an extrinsically necessary entity with regard to God—and an extrinsically contingent entity in a randomly self-created mode with regard to the nothingness preceding the universe. No entity apart from the universe can be one, at some point, both extrinsically necessary (from some respect) and extrinsically contingent (from some respect). Just like an entity permanent in an intrinsically necessary mode at some point is an entity that, at the considered moment, is doomed to continue to exist independently of what are the entity’s relations (and independently of whether the entity has relations), an entity provisory in an intrinsically necessary mode at some point is an entity that, at the considered moment, is doomed to cease to exist at a future moment—either determinate (or more or less determinate) or indeterminate (or more or less indeterminate—independently of what are the entity’s relations at any point of its existence (and independently of whether the entity has relations at any point of its existence). As for an entity permanent in an extrinsically necessary (but intrinsically contingent) mode at some point, it is an entity that, at the considered moment, is doomed to continue to exist because of the entity’s present existence and because of the combination (at some point before) between the entity’s existence, an intrinsically necessary property in the entity, and one or more relations on its part; and which finds in the set of those causes a necessary, sufficient set of causes for its permanence.

  Just as an existent entity that is permanent at a certain moment is an entity that, at the concerned moment, is doomed to continue to exist without any interruption, an existent property that is permanent in a certain entity at a certain moment is a property that, at the concerned moment, is doomed to continue to exist without any interruption in the entity (so long as said entity will exist). Just as an existent entity that is provisory at a certain moment is an entity that, at the concerned moment, is doomed to cease to exist either at a determinate (or more or less determinate) moment or at an indeterminate (or more or less indeterminate) moment, an existent property that is provisory at a certain moment is a property that, at the concerned moment, is doomed to cease to exist in the entity either at a determinate (or more or less indeterminate) moment in which the entity will still be existent, either at an indeterminate (or more or less indeterminate) moment in which the entity will still be existent. Just as an existent entity, at a certain moment, is, at the considered moment, either existent in an intrinsically necessary mode, or existent in an extrinsically necessary (but intrinsically contingent) mode, or existent in an extrinsically contingent mode, an existent property in a certain entity, at a certain moment, is, at the considered moment, either existent in an intrinsically necessary mode, or existent in an extrinsically necessary (but intrinsically contingent) mode, or existent in an extrinsically contingent mode. Just as an existent entity, at a certain moment, is, at the considered moment, either permanent in an intrinsically necessary mode, or provisory in an intrinsically necessary mode, or permanent in an extrinsically necessary (but intrinsically contingent) mode, an existent property in a certain entity, at a certain moment, is, at the considered moment, either permanent in an intrinsically necessary mode, or provisory in an intrinsically necessary mode, or permanent in an extrinsically necessary (but intrinsically contingent) mode. Rings that, at any time, would render anyone who wears them immortal would provide an extrinsically necessary permanence to the human wearing them on his wrists at a given time; but a machine that provisorily keeps someone alive provides neither any extrinsically necessary permanence nor any permanence at all. The universe is permanent in an extrinsically necessary mode with regard to God; but permanent in an intrinsically necessary mode with respect to the nothingness preceding the universe. No entity other than the universe can be permanent in an extrinsically necessary mode.

  In its general sense, “the mode of existence” for an entity here means the set of its existential properties over the course of its existence; but, in its stronger sense, here means the set of those existential properties over the course of its existence that are about the origin for an entity’s existence—plus those about whether and how it is permanent or provisory. Unless specified otherwise, the article will resort to that concept in that stronger sense exclusively. The mode of existence (in the above-evoked strong sense), at some point, for an entity that is, at that point, existent is an existential innate property with strong intrinsic necessity and with strong intrinsically necessary permanence. Yet a material entity is endowed with four essences. Firstly, the ideational essence—namely the sum of all the properties of an entity over the course of its existence. Secondly, the material essence—namely the sum of all the constitutive properties of an entity over the course of its existence. Thirdly, the natural material essence—namely the sum of all those constitutive properties of an entity over the course of its existence that are intrinsically necessary properties, whether of the weak kind or of the strong kind. Fourthly, the substantial natural material essence—namely the sum of all those intrinsically necessary constitutive properties of the strong kind that are both innate and endowed with intrinsically necessary permanence of the strong kind. The mode of existence (i.e., those existential properties about whether and how a material entity is necessary or contingent—and about whether and how it is permanent or provisory) is part of the substantial natural material essence. Just like not any existential property in a material entity is part of the substantial natural material essence, not any substantial natural material property is an existential property; but when a material entity loses all or part of its substantial natural material properties, it always loses its property of existing on that occasion—and reciprocally. In other words, a material entity ceases to exist when (and only when) it loses all or part of its substantial natural material properties. Any substantial property is a constitutive property; but not any constitutive property is a substantial property. Any intrinsically necessary property is a constitutive property; but not any constitutive property is an intrinsically necessary property. Some generic properties are constitutive properties; but not any generic property is a constitutive property. Some generic properties are intrinsically necessary; but not any generic property is intrinsically necessary. The natural material essence in a material entity is the sum of all the intrinsically necessary constitutive properties (whether intrinsically necessary of the strong kind) in the entity—including (but not only) those intrinsically necessary constitutive properties in the entity that are generic.

  My quadripartite approach to the essence in a material entity allows solving a number of ontological problems—including (but not only) the problem of how and when an entity ceases to exist. Namely that a material entity ceases to exist when (and only when) it loses all or part of its substantial natural material properties, a loss that always brings about the one of the property of existing (though the latter is no more part of the substantial essence in a perishable—and, accordingly, provisory in an intrinsically necessary mode—entity than is the property of dying). What’s more, my approach to the essence in a material entity allows solving the ontological problem of the universe’s jump from nothingness. If someone has voluntarily put a hat on his head at some point and wears it right now, the property in him of wearing a hat is an extrinsically contingent property that is the random product of his present existence and of an earlier combination between an intrinsically necessary dispositional property (namely the ability to put and wear a hat in the ongoing context), existence, and several relations (including the relational property of finding himself in a place where the wind doesn’t prevent him from wearing a hat). More precisely, it is a modality of an extrinsically contingent property that is an extrinsically contingent property associated with free will—namely the considered human’s free decision to wear a hat. So long as the hat remains pulled down on his head, the hat is then permanent in an extrinsically necessary mode. As for the universe’s birth from nothingness, just like the toothpaste’s gush from the tube at some point is a non-existential extrinsically necessary property in the toothpaste, the universe’s gush from nothingness at some point (namely at the initial instant in our universe) is, with regard to the nothingness chronologically preceding the universe, an extrinsically contingent mode of origin for the universe that is an existential property intrinsically necessary of the strong kind in the universe. More precisely, it is a modality of an extrinsically contingent existence that consists of existing in a randomly self-created mode. Yet the universe is (at any point) endowed with intrinsically necessary permanence of the strong kind with regard to the nothingness preceding it. The universe, when considered with respect to the nothingness chronologically anterior to the universe, is therefore a material entity endowed with the innate, intrinsically necessary (of the strong kind) property of being extrinsically contingent—and of being permanent in a strong intrinsically necessary mode.

  A third ontological problem that my approach to the essence in a material entity allows solving is the problem of the ontological origin for what is commonly called the “laws of nature”—namely the inescapable regularities (when identical circumstances are repeated over the course of time) in causation from a material entity. I explain those regularities as follows. Namely that, among those relational extrinsically necessary properties that are causal and correspondent to a dispositional innate property with intrinsic necessity (of the strong kind) and intrinsically necessary permanence (of the strong kind), some are unique to a number of times in which the circumstances are identically repeated; but the others apply to any moment in which said circumstances are identically repeated. While the latter are of what may be called a strong type, the former are of what may be called a weak type. While the latter are correspondent to a dispositional innate property with strong intrinsic necessity and strong intrinsically necessary permanence that is, in turn, of the strong type, the former are correspondent to a dispositional innate property with strong intrinsic necessity and strong intrinsically necessary permanence that is, in turn, of the weak type. For instance, when the ball’s shock with the pool cue causes the ball’s movement, a relational property then present in the pool cue is a causal relational property that consists of causing the ball’s movement; and which is not only a causal relational extrinsically necessary property correspondent to a dispositional innate property with strong intrinsic necessity and with strong intrinsically necessary permanence—but one of the strong type. In other words, it is a causal relational property that occurs as the forced product of the pool cue’s present existence and of the earlier combination between the cool pue’s existence, a number of relations on its part (including the shock with the ball), and a dispositional innate property (as much with strong intrinsic necessity as with strong intrinsically necessary permanence) that consists of causing the ball’s movement whenever some circumstances are present. Among the substantial natural material properties in an entity, those dispositional innate properties with strong intrinsic necessity and with strong intrinsically necessary permanence that are of the strong type precisely serve as the ontological foundation for the “laws of nature.”   The problem of knowing whether “existence precedes essence” in a material entity is a fourth ontological problem that my approach to the essence in a material entity allows solving. The problem is best understood when put as follows: does a material entity (whether it is endowed with a temporal beginning—and whether it is endowed with intrinsically necessary permanence) have its essence already predefined, preprogrammed, at all stages of its existence? My take on that issue is the following one. Namely that, in a material entity, the ideational essence indeed precedes material existence (i.e., is indeed predefined, preprogrammed, at all stages of its existence); and that, in a material entity, the substantial natural material essence—and only the latter in the material essence—is also predefined, preprogrammed, at all stages of the entity’s existence. In other words, while the ideational essence integrally “precedes” material essence, only that component in the material essence that is the substantial natural material essence indeed “precedes” material existence. All other components in the material essence—including the existential property about when the material entity in question ceases to exist in the case where the latter’s mode of existence includes the existential substantial natural material property of being provisory in an intrinsically necessary mode—find themselves “preceded” by material existence for their part. Since the properties covered by the natural material essence are dependent, if not on the entity’s material integrity, at least on the entity’s material existence, they are predefined at no stage of the material entity’s existence—though its existence is a necessary, sufficient condition for those natural properties in the material entity that are intrinsically necessary in a strong mode. Correctly defining the concept to which some material entity is correspondent consists of correctly presenting those properties in the material entity in question over the course of its material existence that are constitutive—including (but not only) those constitutive properties in the entity that are intrinsically necessary (and therefore natural), whether the latter are intrinsically necessary in a strong mode. As for correctly defining the concept to which some genre of material entity is correspondent, it consists of correctly presenting those properties in the genre in question that are constitutive; what amounts to (correctly) presenting the whole of the properties present in the genre in question (in that all are constitutive properties), whether they’re intrinsically necessary properties. I will address the respective issues of how a singular man and the generic man should be respectively defined at an ulterior occasion.

That second part was initially published in The Postil Magazine’s December 2021 issue.

Ayn Rand and Willard V.O. Quine on analyticity

  At that stage, I intend to develop my take on the issue of knowing whether definitions are true or wrong independently of reality (i.e., true or wrong in an apodictic mode); then on the issue of knowing whether material existence can be deduced from ideational essence. On that occasion, I will compare and evaluate Ayn Rand’s and Willard V.O. Quine’s respective criticisms against the notion of analyticity (i.e., the notion of truth independent of reality by the sole operation of the logical laws admitted in some system of formal logic); then return to my assessment of Plato’s approach to the Idea of Good. Just as a statement allegedly true in an apodictic mode is a statement allegedly true in a mode independent of reality, a statement allegedly true in an analytic mode is a certain variety of an allegedly apodictic statement: namely a statement that the laws of formal logic are sufficient to make it true and to make it apodictically true. In Viennese empiricism, two kinds of purported analytical truth are recognized: on the one hand, tautologies, i.e., statements which, in the eyes of a certain system of formal logic, are true by the sole operation of the accepted logical laws in the system in question. On the other hand, statements that are allegedly reducible—independently of reality—to a tautology via the play of the synonymy between two terms or between a term and a sequence of terms. Whereas the former are allegedly analytical by the sole reason of their tautological character, the latter are allegedly analytical by the sole reason of their alleged reducibility independent of reality to an analytical truth of the tautological type. Faced with the notion of the existence of those two varieties of analytical truth, at least two questions arise: on the one hand, would a statement that, via the play of synonyms, would be effectively reducible (independently or not of reality) to a tautology have a meaning equivalent to the one of a tautology? On the other hand, are the laws of any mode of formal logic actually sufficient to make a tautology analytically true—and is the play of synonyms effectively sufficient to make a statement reducible (independently of reality) to a tautology? Whoever investigates the relation of definitions to reality cannot refrain from seeking the answer to those two questions: the former because, if a definition were indeed of a meaning equivalent to the one of a certain tautological statement, then a definition would be of no interest with regard to what the tautology in question already says; the latter because, if a definition were effectively reducible independently of reality to a tautological analytical truth (via the play of the synonyms recognized in the language), then reality would be of no interest in judging the truth of a definition.

  A fault in the Randian critique against the notion of apodicticity (which it amalgamates with the notion of analyticity) is that said critique distorts the theses and arguments in favor of said existence to the point where it attacks ghosts. Here I will leave aside the tasks of listing and dissecting the many scarecrows of Ayn Rand on that subject. Another fault in the Randian critique against the idea of ​​apodicticity is that it lacks a clear distinction between the generic entity and the singular entity; but the inclusion of a clearer (or completely clear) distinction on that subject would not have required the Randian argument against the idea of ​​apodicticity to be significantly overhauled. The argument in question (especially developed in Leonard Peikoff’s article “The Analytic-Synthetic Distinction”) is, in essence, the following. A concept encompasses all the characteristics of its object and not only those that have to be included in its (true) definition; a concept and its true definition are therefore not true synonyms (any more than terms considered to be synonymous in a certain language are really synonymous—although neither Rand nor Peikoff, to my knowledge, say so openly). Accordingly, a statement associating a concept with a true definition is neither reducible to a tautology via the play of synonyms nor endowed with a meaning equivalent to a tautology. Yet the definitions are true or false depending on whether they are in agreement with the entities exhibited in the sensible experience—and in agreement with the logical laws objectively deduced from the ontological laws objectively exhibited in the sensible experience. According to Rand, all human knowledge (including that of the ontological laws underlying the valid logical laws) is an account of sensible experience articulated according to logical laws deduced from ontological laws themselves known through sensible experience. A definition in agreement with the concerned entity is a definition that subsumes those characteristics of the entity that are best able to distinguish the entity in question in view of what is currently known about it through the sensible experience. Because a definition that correctly subsumes those characteristics (from sensible experience) is therefore in (perfect) agreement with reality, it cannot be refuted by progress in knowledge; it can certainly be complemented, not be refuted. Conclusion, there is no truth independent of facts; but any definition that correctly subsumes the characteristics best capable of distinguishing the object in view of the present state of knowledge about the universe is true—and true in an objectively undoubtable mode. The Randian answer to the two questions mentioned above is therefore the following. On the one hand, there is no true synonymy because the meaning of a concept is its object taken from the angle of all of its properties. A statement that would be reducible to a tautology via the play of synonyms is absurd; but the meaning of a statement associating a concept with its true definition is actually irreducible to the meaning of a tautology. On the other hand, tautologies are not analytical (nor apodictic) but remain objectively certain when constructed from logical laws objectively grasped in sensible experience; just as definitions and those statements which are limited to associating terms deemed synonymous (for example, “no single person is engaged”) are not analytical (nor apodictic), but remain objectively certain when faithfully descriptive of the sensible experience.

  The Randian criticism arrives to a partially true conclusion; but its argument is wrong at two levels, at least. On the one hand, a concept encompasses only those characteristics of its object that have to be included in the definition; but it does not only encompass them, it identifies them as constitutive of its object. Accordingly, a statement reducible to a tautology does have a meaning that is not equivalent to that of a tautology; but not for the reasons given by Ayn Rand. On the other hand, a definition admittedly subsumes the characteristics that it considers best able to distinguish the correspondent concept’s object in view of what one currently knows or believes to know about the universe; but, in addition to the fact that it precisely amounts to subsuming those characteristics which seem to be constitutive, it does not render true nor objectively certain a hypothetical definition correctly subsuming the characteristics in question. To complement a definition always amounts to refuting it, just as to relativize it always amounts to refuting it. For example, replacing a definition of the swan as “a large web-footed bird, with white plumage, long flexible neck” with a new definition of the latter as “a large web-footed bird, with white or black plumage, long flexible neck” amounts to relativizing the first definition; but to substitute for a definition of the swan as “a large web-footed bird, with white or black plumage” a definition of the latter as, this time, “a large web-footed bird, with white or black plumage, with a long flexible neck” amounts to complementing the first definition. In both cases, the second definition comes to refute the first. Finally, I think the following answer is the correct one to the two questions mentioned above. On the one hand, if certain statements were effectively reducible to a tautology via synonymy, that reducibility would be no more independent of reality than it would make the statements in question equivalent in their sense to a tautology. A statement reducible to a tautology via synonymy is not impossible stricto sensu (as Rand wrongly asserts); but neither its reducibility nor its truth would be independent of reality. On the other hand, a tautological statement can neither be analytical nor true independently of the facts (since the logical laws themselves cannot be valid independently of the facts); just as no statement can be reduced to a tautology independently of the facts. A mistake by Rand is to represent to herself that synonymy doesn’t exist between a concept and its true definition (because a concept allegedly means its object taken from the angle of all its properties—and not only from the angle of all those properties that are to be related in its definition if true); but the fact is that such synonymy does exist (because the meaning of a concept is strictly confused with its object taken from the angle of its constitutive properties, those which are to be related in a true definition). As we will see more closely a few lines later, another mistake on her part is to represent to herself that sensible experience allows us to objectively grasp ontological laws that objectively establish valid logical laws; and that there are indeed statements that are true by the operation of those laws alone, but that those statements, though objectively certain, are not apodictic.

  Quine’s criticism against the analytic-synthetic distinction, which is (quite in a convoluted, fuliginous mode typical of the so-called analytical philosophers) presented in his article “Two dogmas of empiricism,” is carried out at two levels. Quine, who amalgamates the notions of analyticity (i.e., truth by the sole operation of logical laws independently of reality) and apodicticity (i.e., truth independent of reality), doesn’t deal with the first above-evoked question but only the second one. On the one hand, Quine addresses the case of those statements that are claimed to be—independently of reality—reducible via a synonymy relation to a tautology (i.e., a statement that some system of formal logic holds to be true by the sole operation of the admitted logical laws in the system in question); and which are claimed to be thus inheriting the purported analytical character of the tautology in question. Quine rightly points out that the notion that some statements are, independently of reality, reducible to tautological analytical statements via synonymy relations actually supposes the notion that synonymous terms are synonymous independently of reality—and that the notion that synonymous terms are synonymous independently of reality actually supposes the notion of a truth independent of reality. Hence a logical circle when it comes to elucidating, characterizing, the way a statement allegedly reducible to a tautological analytical statement would be indeed reducible to a tautological analytical statement. (Quine then rightly shows that any other conceivable way of alleging some statement to be reducible to a tautology results into a logical circle as well.) On the other hand, Quine addresses the case itself of tautologies and logical laws. He points out that the logical laws one resorts to at some point in the pursuit of knowledge are actually interdependent (and totally interdependent) with the whole of the ongoing scientific theories—and that the former are completely and only dependent on the latter and the latter, in turn, completely (but not only) dependent on the former. The logical laws are accordingly susceptible to be themselves revised when a new scientific theory with a better empirical corroboration comes to replace a former one. Hence the tautologies are neither analytical (i.e., true by the sole operation of the logical laws) nor objectively certain; but instead faced with the tribunal of experience themselves and objectively uncertain. Just like that criticism on Quine’s part is actually exaggerated on the issue of logical laws and tautologies, it unfortunately stops along the way on the issue of synonymies.

  To be completely dependent (qualitatively speaking) on something is one thing; to be only dependent (either completely or partly) on it is another thing. The fact for some house under construction of being completely dependent on those specific bricks specifically available in some building-supply store is one thing; the fact for the house in question of being dependent (or partly dependent) on nothing else than those bricks—for instance, cement—is another thing. When two things are interdependent only to some extent, the dependence is either partial on both sides or complete only in one side; when they’re dependent only of each other, the dependence is exclusive on both sides. It is true that, if a statement were actually reducible to a tautology via the play of synonyms independently of reality, its analyticity couldn’t but be supposed by its reducibility; but Quine does not identify what is the reason for such impossibility. Namely that, when two terms (or a term and a sequence of terms) are in some language claimed to be synonymous with each other, the latter are actually synonymous depending on whether reality confirms (instead of refuting) what the considered language claims to be their synonymy. As for the issue of tautologies (i.e., the issue of those statements that the logical laws one follows claim to be true by the sole operation of those laws), Quine’s claim that the logical laws (i.e., the rules one follows in the construction of reasonings in order to reason in a coherent mode) as they stand at some point are (completely) interdependent with the whole of the ongoing scientific theories—and dependent only on them (though not reciprocally)—is actually exaggerated. Instead the logical laws one makes use of at some point are obtained strictly as much through one’s empirical impression or empirical conjecturing as, besides, through one’s hypothetical suprasensible impression, through one’s hypothetical conjecturing from one’s hypothetical suprasensible impression, and through one’s hypothetical conjecturing from other hypothetical conjectures (whether they’re borrowed—and whether they’re scientific claims) from sensible experience, other hypothetical conjectures (whether they’re borrowed—and whether they’re also empirically conjectured) from suprasensible impression, and other hypothetical conjectures (whether they’re borrowed—and whether they’re also empirically conjectured) from sensible impression—and are therefore dependent to some extent (and only to some extent) on the ongoing scientific theories, but not only dependent on the ongoing scientific theories. While the latter are obtained strictly as much through one’s conjectures from one’s logical laws as through one’s hypothetical sensible impression as through one’s hypothetical suprasensible impression as through one’s conjectures from sensible experience as through one’s hypothetical conjectures from (hypothetical) sensible impression as through one’s hypothetical conjectures from (hypothetical) suprasensible impression as through one’s hypothetical conjectures from hypothetical other conjectures from (hypothetical) sensible experience, hypothetical other ones from some logical laws, hypothetical other ones from (hypothetical) suprasensible impression, and hypothetical other ones from (hypothetical) sensible impression (whether those hypothetical other conjectures are one’s conjectures or borrowed to someone else)—and are therefore dependent (in a complete mode) on one’s logical laws, but not only dependent on one’s logical laws. Hence the logical laws are interdependent to some extent (and only to some extent) with the scientific theories—and notably (but not only) dependent on them, and reciprocally.
 
Other problems with “Quine’s epistemological holism” should be addressed, which I’ll leave aside here. Regarding the question of whether a logical law can be objectively certain, O.W. Quine is right against Ayn Rand that no logical law can be objectively certain. The Randian ontology (which Quine, to my knowledge, doesn’t address) is notably flawed in that it believes the traditionally admitted logical laws in formal logic (namely the laws of identity, non-contradiction, excluded-middle, etc.) to be deduced from ontological laws objectively grasped through sensible experience. The fact is that sensible experience allows us to notice that those entities inhabiting our fragment of the universe are characterized with identity (i.e., the fact of being what they’re—and only what they’re—at some point in some respect), non-contradiction (i.e., the fact of not being both what they’re and what they’re not at some point in some respect), excluded-middle (i.e., the fact of being either something or something else, but not both, at some point in some respect), etc.; but allows us to notice neither that those characteristics are (either intrinsically or extrinsically) necessary in that moment of the universe nor that they’re (either intrinsically or extrinsically) necessary in any moment of the universe nor that they’re necessary in any entity inhabiting the universe at any moment of the universe. Though the human mind can conjecture (from sensible experience) or have the impression (from sensible experience) that those characteristics are present in all entities at any moment and intrinsically necessary (in a strong mode), or come to the belief that they’re present in all entities at any moment and intrinsically necessary (in a strong mode) following suprasensible experience (which is, at best, approximative), it cannot grasp those alleged omnipresence in time and space and intrinsic necessity through sensible experience. Just like both Quine and Rand are right that no logical law one makes use of at some point can be true independently of reality, both unfortunately miss the fact that is suprasensible experience (in some humans) and the fact that a logical law used, trusted, at some point in someone’s mind (whether it is one universally admitted in the community of scientists and scholars at the considered moment) is sometimes the fruit, notably, of suprasensible experience (or notably its fruit to some extent). Another flaw in Randian ontology is that it conceives of the claim that the world is eternal (i.e., endowed with no temporal beginning and with no temporal ending) and intrinsically necessary as a claim merely describing an objective component of sensible experience. Yet sensible intelligence allows us to notice that there is existence around us, but not that “existence exists” in an eternal, intrinsically necessary mode; such claim is really a conjecture from sensible experience or an account of a sensible impression, not a description of all or part of sensible experience. Sensible experience doesn’t even allow us to notice whether those entities around us are existent outside of the sensible experience we have of them, i.e., are existent as external rather than simulated entities.

  Just like a concept correspondent with reality is one whose object with its constitutive properties such as posited in the concept’s attached definition exists in reality (whether one speaks of the material realm of reality), a concept not-correspondent with reality is one whose object with its constitutive properties such as posited in the concept’s attached definition lacks in reality (whether one speaks of the material realm of reality). (Since a concept’s meaning, i.e., its object taken from the angle of its constitutive properties, is socially held as synonymous with the concept’s socially attached definition, saying that a concept’s object is correctly or incorrectly posited, defined, in the concept in question is a convenient way of saying that it is correctly or incorrectly posited, defined, in the concept’s socially attached definition.) In contradiction with its own claim that no statement can be true or wrong independently of reality, the Randian ontology surreptitiously conceives of some kind of statement as being one wrong (and proven wrong) independently of reality. What the Randian ontology calls a “stolen concept” is a concept that, in some statement, finds itself used in such a way that the statement in question finds itself both asserting the validity of that concept (i.e., its correspondence with reality) and denying the validity (i.e., the correspondence with reality) of another concept on which “it logically and genetically depends.” According to the Randian ontology, the self-contradiction present in any statement stealing a concept B from a concept A is not only independent of reality; it proves (despite itself) the validity of the concept A (i.e., the correspondence of the concept A with reality). What’s more, according to the Randian ontology, the Proudhonian statement that “property is theft,” as well as, for instance, the statement that “the laws of logic are arbitrary,” are such cases of a statement stealing a concept B from a concept A. While the allegedly self-contradictory character of the statement that “property is theft” allegedly proves the legitimate, not-stolen character of peacefully acquired private property, the allegedly self-contradictory character of the statement that “the laws of logic are arbitrary” allegedly proves the existence of objectively certain laws in logic. A fact worth recalling as a prelude to identifying the flaws of the Randian ontology on the issue of the “stolen concept” is that most concepts are endowed with a general meaning and sub-meanings, i.e., modalities of the general meaning, such as the general meaning itself taken in isolation. (The several sub-meanings contained in a same concept are not to be confused with the several concepts a same word subsumes).

  Thus the concept of color includes a sub-meaning for which the correspondent definition in language is a “visual characteristic distinct from the size, the thickness, the transparency, and the shape”—as well as a sub-meaning for which the socially correspondent definition is a “visual characteristic associated with a wavelength.” (Since a meaning or sub-meaning is socially deemed to be synonymous with the socially attached definition, saying that the concept of color includes the sub-meaning, for instance, of a “visual characteristic distinct from the size, the thickness, the transparency, and the shape” is a convenient way of saying that the definition socially attached to one of its sub-meanings is as put above.) The statement that “the red is not a color” is one that the Randian ontology would qualify as a theft of concept. Said ontology would have us believe that, in “the red is not a color,” the concept of color is a necessary condition for the concept of red; and that the statement in question is thus rendered self-contradictory and that the contradiction in question proves the existence of “color” in the world. The statement that “the white and the black are not colors” is also one that the Randian ontology would qualify as a theft of concept. It would have us believe that, in such statement, the concepts of white and black are “stolen;” and that their allegedly stolen character proves the correspondence of the concept of color with reality. Yet the statement that “the red is not a color” is admittedly self-contradictory (in that the concept of color—regardless of which sub-meaning for the concept of color is retained in the statement in question—serves as a necessary condition for the concept of red); but that self-contradictory character does not prove the concept of color to be correspondent with reality. A statement saying two things that contradict each other does not prove the existence of one or other of those things—including when it comes to a statement both denying the correspondence (with reality) of a concept A and claiming the correspondence (with reality) of a concept B for which the concept A serves as a necessary condition. The self-contradictory character of such statement proves no more the correspondence of the concept A than it proves the correspondence of the concept B. As for the statement that “the white and the black are not colors,” instead of such statement being necessarily self-contradictory, it is actually self-contradictory when taking the concept of color in the general meaning of “a visual characteristic distinct from the size, the thickness, the transparency, and the shape;” but not when taking that concept in the more precise meaning of a visual characteristic that—besides being distinct from the size, the thickness, the transparency, and the shape—finds itself associated with a wavelength. In such statement, the concepts of white and black find themselves “stolen” when it comes to the concept of color taken in the above-evoked general meaning, not when it comes to the above-evoked more precise meaning. Even when the concept of color finds itself taken in the above-evoked general meaning, the statement that “the white and the black are not colors” does not prove the concept of color to be correspondent with reality.

  The Randian claim that a statement stealing a concept B from a concept A proves (despite itself) the correspondence of the concept A—and that those statements that are “property is theft” or “the laws of logic are arbitrary” accordingly prove the respective correspondence of the concepts of (legitimate) property and of (objectively certain) logic laws—is flawed at two levels. On the one hand, it misses the fact that a statement stealing a concept B from a concept A does not prove the concept A to be correspondent with reality; on the other hand, it misses the fact that a same statement can be both a statement stealing a concept B from a concept A when A or B is taken in a certain sub-meaning—and a statement making use of the concept B coherently with the concept A when A or B is taken in another sub-meaning. Thus if one, in the statement “property is theft,” takes the concept of property in the sub-meaning of “private property,” and the concept of theft in the sub-meaning of “the private property of what is given to everyone without any distinction,” then the use made of the concept of theft is actually coherent with the concept of property. The statement “property is theft” is indeed to be taken then in the sense that “private property is the private property of what is given to everyone without any distinction, what allows to speak of private property as a theft of what is everyone’s property.” Likewise, if one, in the statement “the laws of logic are arbitrary,” takes the concept of laws of logic in the sub-meaning of “the laws one expects oneself and others to follow in the construction of reasonings,” and the concept of arbitrary in the sub-meaning of “the fact of not being objectively corroborated or, at least, of not being objectively certain,” then the use made of the concept of arbitrary is actually coherent with the concept of laws of logic. The statement “the laws of logic are arbitrary” is indeed to be taken then in the sense that “the laws one expects oneself and others to follow in the construction of reasonings are, if not deprived of an objectively corroborated character, at least deprived of an objectively certain character, what allows to speak of them as arbitrary.”

The Idea of the Good and the jump from ideational essence to material existence

  In its investigation of the relationship of concepts (whether they are “stolen” or coherently used) to reality, the Randian ontology systemically misses the fact that concepts are corroborated rather than confirmed by reality; and the fact that definitions when updated are not left intact on that occasion but instead dismissed then rectified—whether the update consists of extending or relativizing them. If we were to discover an animal that, without being a bird, would be endowed with a beak, then the definition associated with the (generic) concept of beak would be rectified from such discovery (rather than updated in a paradoxical mode leaving intact the definition). The concept in question would define, henceforth, its object no more as “a horny, teeth-less mouth only found in birds;” but instead as “a horny, teeth-less mouth like the one, for instance, of a bird.” On that occasion, the concept of beak would evolve with its definition and, accordingly, the sequence of terms “a horny, teeth-less mouth only found in birds” would be no more claimed in the language to be synonymous with the term “beak.” Yet the Randian ontology would have us believe that, in the statement “I saw a kind of animal which looked like a bear except it was endowed with a beak like a bird,” the concept of beak is “stolen” from the concept of bird. The fact is that, in such statement, the concept of beak is implicitly updated in such a way that the use made of said concept in said statement is one coherent with the concept of bird (rather than one stealing the concept of beak from the concept of bird). Holding such statement does not prove that a beak is indeed a horny, teeth-less mouth that is notably (but not only) constitutive of a bird, which is also constitutive of a certain genre of animal that (except it is endowed with a beak like a bird) looks like a bear.

  Yet the human knowledge of an individual material entity’s material essence (i.e., the sum of an individual entity’s constitutive properties over the course of its existence—whether those are generic or unique, and whether those are intrinsically necessary or extrinsically contingent or extrinsically necessary) only occurs through conjecturing from the sensible datum (or from sensible impression)—and through suprasensible intuition. It cannot occur through mere sensible intuition as the latter, while allowing us to touch, see, etc., some individual entities, gives us empirical access neither to the material essences of those empirically accessed individual entities—nor to their ideational essences. While the material essence of an individual material entity is the sum of all the entity’s constitutive properties over the course of its existence, the ideational essence of an individual material entity, which finds itself inscribed in an ideational model, is the sum of all the entity’s properties over the course of its existence (including those properties that are accessory rather than constitutive). Humans could deduce the material essences from empirical intuition if—and only if—empirical intuition of the universe’s whole infinite content and whole past, present, and future history were possible to humans; but such mode of empirical intuition is impossible to them. What they’re left with if they’re to grasp the material essences is the following two options. On the one hand, conjecturing what are those material essences from our sensible intuition of a certain portion of the universe—namely that portion of the universe that is empirically offered to us at a certain point of its history. (Induction is part—and only part—of such conjecturing process.) On the other hand, grasping suprasensibly the ideational essences of the individual material entities—more precisely, the modeled constitutive properties inscribed within those ideational essences contained in ideational models. Both processes are doomed to be endless ones which can only obtain results that are, at best, approximative. Just like suprasensible experience can only grasp a deformed, mutilated echo of the ideational realm taken as a whole or of an ideational entity within it, sensible experience can only grasp a singular entity as it stands at some point, not its material essence nor the universe taken as a whole at some point nor the universe taken as whole in its whole past, present, and future history. As for the (material) existence of some entity at some point of the universe, it is no more a product of the fact that the correspondent ideational essence includes the property of existing than it can be deduced from the fact that the concept for the singular material entity in question includes (if correctly constructed) the property of existing. The existence itself of God, whom I perhaps should clarify is not to be confused with what, following Plato’s wording, can be called “the Idea of Good,” cannot be deduced from the fact that the concept of God (if correctly constructed) includes the impossibility for God not to exist in an eternal mode.

  In essence, Plato correctly referred to the Idea of Good as being itself not an ideational model for some hypothetical singular entity—but instead the ideational entity allowing for the several ideational models to exist, to be what they’re, and to be an object of knowledge. It should be added that the Idea of Good is, more precisely, a sorting, actualizing pulse that, while encompassing (and expressing itself through) the whole realm of the ideational models (both generic and singular), chooses in an atemporal, virtual mode which of the hypothetical material singular entities are to be concretized at some point in the material, temporal realm. Also, it should be added that the universe taken as a whole—and perhaps each parallel universe taken as a whole—are a material, temporal incarnation of the Idea of Good (which thus serves as an ideational model for the universe taken as whole—and perhaps for other universes parallel to ours); and that the Idea of Good nonetheless remains completely external to the universe while incarnating itself into the universe. The same applies to those ideational models for possible singular material entities which are concretized—namely that they incarnate themselves into the correspondent material singular entities while remaining completely external to them and completely virtual. While our universe is temporal and endowed with a temporal beginning from the nothingness, the Idea of Good whose incarnation it is is both atemporal (i.e., subject to a time in which past, present, and future are simultaneous) and eternal (i.e., subject to a time with no beginning and no end); but neither the Idea of Good nor the universe nor any material singular entity can have its existence deduced from its concept. The existence of a hypothetical material entity (within the universe) modeled in some correctly posited, defined, concept could be deduced from the inclusion of the property of existing in the concept in question if—and only if—the property of existing inscribed in an ideational essence were implied by all or part of the non-existential properties inscribed in an ideational essence. Just like the same applies to the universe, the same applies to the Idea of Good and to God himself. Namely that the (ideational) existence of the Idea of Good could be deduced from the fact its (correctly defined) concept includes its existence (in an eternal, intrinsically necessary mode with an eternal, intrinsically necessary permanence) if—and only if—its property of existing were implied by all or part of its non-existential properties; but an existential property has something to do with all or part of the non-existential properties neither in the Idea of Good nor in God nor in any hypothetical singular material entity modeled in an Idea nor in any material singular entity present at some point within our universe.

  Our universe is not only made of the presence of those material singular entities inhabiting it at different stages of its history; it is also made of the absence of those material singular entities which, in an other scenario for the universe, would have been perhaps present but that, in the actual universe, are lacking at any stage of its history. Any (purely) fictional entity in our universe is an entity whose absence is a component for our universe; but not any absent entity is a fictional entity, i.e., an entity present in the fictional realm imagined in our universe. Whether an absent entity is fictional, its absence is an ingredient of our universe; whether it is fictional, its absence cannot be deduced from the fact its concept (if correctly posited, defined) includes its property not of (materially) existing. Each ideational model in the virtual, atemporal plane includes a set of existential properties, i.e., a set of properties about whether the concerned modeled entity is modeled as an existing entity (and about the modeled mode of existence in the general sense for the concerned modeled entity—if the latter happens to be modeled as an existing entity); but the fact for a certain ideational model of including the property that the concerned modeled entity is endowed with existence does not render said entity an actually existing entity in our universe. Reciprocally the fact for a certain ideational model of including the property that the concerned modeled entity is deprived of existence does not render said entity an actually inexistent entity in our universe. Just like, in an existent singular material entity, the property of existing is not implied by all or part of the non-existential properties, the presence of the property of existing in a modeled hypothetical entity is not implied by all or part of the included non-existential properties. The fact that the presence of the property of existing in some ideational essence has nothing to do with what are the non-existential properties present within the ideational essence in question serves as a necessary, sufficient condition for the fact that the fact for an existent singular material entity of being has nothing to do with the fact for said entity of being what it is (in addition to its existential properties).

  The only way for material existence of being deduced from the presence of the property of existing within the ideational essence would be that the property of existing included in the ideational essence is implied by all or part of the included non-existential properties; but none of the existential properties included in the ideational essence has something to do with the non-existential properties included in the ideational essence. If the fact for the ideational model of some hypothetical singular entity of including the modeled property of existing were a product of all or part of the non-existential properties modeled in the ideational model in question, then the hypothetical singular entity in question would be rendered materially existent by the sole presence of the property of existing within its ideational essence, then its material existence could be deduced from the sole fact its ideational essence includes the property of existing. Conversely, if the fact for the ideational model of some hypothetical singular entity of including the modeled property of existing has nothing to do with all or part of the modeled non-existential properties inscribed in the ideational model in question, then the hypothetical singular entity in question is not rendered existent by the sole presence of the property of existing within its ideational essence, then its existence cannot be deduced from the sole fact its ideational essence includes the property of existing. The sorting, actualizing pulse that is the Idea of Good is instead what renders actually existent some modeled hypothetical singular entity endowed with the property of existing; just like it is what renders actually inexistent some modeled hypothetical singular entity endowed with the property of not existing—and some modeled hypothetical singular entity nonetheless endowed with the property of existing. When selecting which immaterial, atemporal Ideas are concretized in our material, temporal universe, it is quite conceivable that the Idea of Good doesn’t only get incarnated into our universe, but also into other universes parallel to ours. Thus it is quite conceivable that, in some universe parallel to ours, there can be found some singular entities that instead belong to fiction in ours and some fictional characters that are instead real in ours: for instance, there may be some parallel universe in which Tong Po and Attila are real, but Mohamed Qissi and Abdelkrim Qissi fictional characters…

Conclusion—and a word about the idea of the world’s contingency

  The “dignity of man” lies in his intermediate position between a beast (but one with chaotic instincts) and a being-like-divine (but who is only like-divine rather than divine strictly speaking). Whether when it comes to combatting bad magic in the name of good magic, or bad technique in the name of good technique, “the former is the most deceptive practice,” but “the latter is the deepest and the holiest philosophy.” “The former is sterile and vain,” but “the latter firm, trustworthy and unshakeable.” God doesn’t only expect the human to hunt the material essences, the knowledge of which in humans can be approximative, but can never be achieved; he also expects the humans to co-create the universe alongside God himself, what is an endless task which asks to be carried out through knowledge, technique, and magic—and in complete submission to the laws that God established in its work and faces himself. The universe is neither meaningless nor God-forsaken; but the cosmic march proceeding under an ideational sun whose materialized light it is proceeds through mistakes which man as the bearer of a torch imitating the sun is expected to repair in complete humility to the sun. The question of whether the universe is contingent is, precisely, to be asked, on the one hand, from the angle of meaning: is the universe meaningful—rather than gratuitous, vain? On the other hand, it must be asked from the angle of factuality: is the universe’s existence intrinsically necessary, i.e., self-sufficient and inescapable? Yet the universe—in that it is God’s incarnation—is driven by God’s persistent, fallible attempt to engender increasingly higher order and complexity within the universe, an attempt that is carried out in turn for what is the tendency towards entropy in the universe’s isolated systems. Thus the universe is endowed with meaning—the meaning that is purposeful creation of order and complexity, in which the human is invited to take part. Also, the universe’s existence is endowed with a temporal beginning—and therefore devoid of that mode of intrinsic necessity that is the one consisting of existing in an uncreated, inescapable mode.

  If the universe had created itself from nothingness without its existence being inescapable, then its existence would be neither intrinsically nor extrinsically necessary; instead it would be extrinsically contingent. If the universe had created itself from nothingness without its existence being escapable, then the universe’s existence would be intrinsically necessary (rather than extrinsically necessary, intrinsically contingent, or extrinsically contingent); but the involved mode here of an intrinsically necessary existence would be the one consisting of existing in a self-created (rather than uncreated), inescapable (rather than avoidable) mode. If the universe was a product by God, then the universe would be extrinsically necessary (rather than intrinsically necessary or extrinsically contingent); whether it was created by God as permanent in an intrinsically necessary mode—or instead as provisory in an intrinsically necessary mode or even as permanent in an extrinsically necessary mode. For my part, I claim the universe was created by God—but created neither as an emergent property of God nor as a product of God, but instead as an incarnation of God. Though God’s self-incarnation is a relational intrinsically necessary property co-eternal with God, the universe’s existence is not eternal—but instead endowed with a temporal beginning. Though the relational, innate property that is God’s self-incarnation finds itself occurring in a strong intrinsically necessary mode, the universe’s existence is both intrinsically contingent (and therefore extrinsically necessary)—and permanent in an extrinsically necessary mode—with regard to God; and extrinsically contingent—and permanent in an intrinsically necessary mode—with regard to the nothingness chronologically prior to the universe’s chronological start.

That third, final, part was initially published in The Postil Magazine’s January 2022 issue.

We intend to develop here two reasons why a genetically or economically planned human society, which ignores both social inequality and intragroup competition, whether peaceful or coercive, is, in that regard, intensely disadvantaged in its self-preservation, even doomed to failure in that domain. On the one hand, the projected success of a future sexuated individual in reproducing (and living long enough, and well enough, to become a mature, vigorous sexual reproducer) in the framework of a decentralized struggle for survival and reproduction can be neither measured nor existing in the absence of decentralized sexual reproductive opportunities. And that, just as the rentability of a future allocation of a capital good can be, neither measured, nor even projected, in the absence of a capital good subject to the market price and to the right of private property. To put it in another way, the calculation of the “fitness” of a future sexuated individual is not more possible to a eugenics planning body than the calculation of the economic rentability of a future allocation of capital is possible to an economic planning body. The implementation of a functional order in a human society necessarily passes through the acceptance of these two cosmic laws that are the respective impossibilities of a (centrally) planned eugenics and of a (centrally) planned economy. On the other hand, there are at least two other cosmic laws whose acceptance is necessarily required for a functional social order in the human species: namely the fact that physical-mental inequality necessarily characterizes a sexually reproducing species; and the fact that decentralized intragroup competition for preeminence, survival, and reproduction is indispensable for the success of a group of vertebrates in intergroup competition for survival and preeminence.

A word on state eugenics

  Before we get to the heart of the matter, it is useful that we proceed with some conceptual clarifications on state eugenics, which admits a positive modality (i.e., dedicated to promoting or requiring the transmission of traits considered positive) and a negative modality (i.e., dedicated to disadvantaging or prohibiting the transmission of traits considered negative). The goal of state eugenics, either positive or negative, is not only to reach a population carrying exclusively the traits that it considers positive (or to come as close as possible to it); but to ensure that the members of the population in question are virtually capable of winning individually in a decentralized struggle for survival and reproduction (that nevertheless corresponds to the socio-natural environment of said population) or of compromising their own individual survival and reproduction in the reproductive interest of the population (taken as a whole). By “planner-type state eugenics” or “planning-type state eugenics,” we mean state eugenics that enjoys ownership of individual genetic capital, and which decides who has the right to reproduce and who should reproduce with whom. We will call “state eugenics of the semi-planner type” (or “state eugenics of the semi-planning type”) state eugenics that shows itself to be planning, either in the sole field of positive eugenics, or in the sole field of negative eugenics, but not in both fields. To our knowledge, whereas planner-type (rather than semi-planner type) state eugenics has been found only in fiction, semi-planner (rather than planner) state eugenics has genuinely existed: in England, America, Germany, and elsewhere. It continues to exist at least in China, where the communist administration, notably, renders the authorization for those couples deemed dysgenic to marry conditional on permanent contraception. By “incentive-type state eugenics,” we mean state eugenics that uses incentives (fiscal, for example), but leaves mating decisions to be carried out in a decentralized mode, thus recognizing the authority of the family’s patriarch (over the mating of his offspring) or the freedom of individuals in the choice of their mating partners. To our knowledge, the actually implemented state eugenics of the semi-planner type have classically been (and, as in contemporary China, continue to be classically) state eugenics that, while showing themselves to be notably planning (and not only inciting) in the field of negative eugenics, prove to be only inciting (rather than planning) in the field of positive eugenics. Without establishing the state as the owner of individual genetic capital, a semi-planner-type state eugenics exercises a planning confined, either to the positive field of eugenics, or to the negative field. A state eugenics of the semi-planner type allows that, as far as strictly concerns a given field of eugenics, either the positive or the negative field, decentralized decisions are taken in the allocation of individual genetic capital towards reproductive sexual unions, decisions that he will potentially undertakes to influence (via non-coercive incentives).

  When it comes to following a criterion in its planning of reproductions, a planning-type eugenist state has no other possible choice than to take as the criterion of its decision to order or prohibit a certain reproductive union the reproductive success that the offspring that would result from that reproductive union under the planning eugenist state (if the latter were actually ordered by the planning eugenist state and carried out) would reach in a decentralized competition for survival and reproduction (if the offspring in question were founding itself participating in such a competition instead of finding itself under the supervision of a planning eugenist state). For the reason that a (centralized) planning of reproductions is necessarily deprived of a criterion for centralized planning (i.e., a criterion for the centralized selection of those reproductions required, and therefore, authorized) that it can find in itself, which is therefore not borrowed from its representation of the individual planning of an organism meeting decentralized sexual opportunities of reproduction and wanting the best “fitness” for its offspring, a planning eugenist state (what amounts to speaking of a genetically planning state) is necessarily incapable of taking a criterion for selecting ordered (and therefore, authorized) reproductions other than the representation of the reproductive success that the offspring of a hypothetical ordered reproductive union would achieve in the presence of decentralized sexual opportunities of reproduction. By “entrepreneurial economy” or “decentralized entrepreneurial economy,” we mean an economy where the allocation of capital takes place in the context of capital goods subject to private property rights (and to free entrepreneurial competition for monetary profit) rather than in the context of the absence of property rights over capital goods or in the context of central planning by a state that owns capital goods. By “decentralized competition for survival and reproduction,” we mean an (individual) competition for survival and reproduction in the presence of the formal possibility of everyone to take part in said competition and in the context of decentralized sexual reproductive opportunities (rather than centralized due to central planning by a state that owns the genetic capital replacing any sexual opportunity for decentralized reproduction). Just as a planning eugenist state aspires to do as well (or aspires to do better) in terms of “fitness” as decentralized competition for survival and reproduction would, so a state planning the economy aspires to do as well (or aspires to do better) in terms of economic rentability as decentralized entrepreneurial competition would do. Because those two types of central planning are both incapable of planning action, both are doomed to failure in their respective ambitions.

  The “fitness” of an individual designates his success in generating an offspring qualitative (i.e., itself happy in said reproductive success) and numerous in the context of a decentralized struggle for survival and reproduction, therefore in the presence of decentralized sexual opportunities of reproduction (what nevertheless includes the scenario where there is only one fertile sexual partner for all individuals of the opposite sex, a scenario comparable to the “natural monopoly” in an economy). Just as the market prices of capital goods can no more exist outside a market for capital goods than the rentability of a certain allocation of capital can be calculated in the absence of market prices, decentralized sexual reproductive opportunities can no more exist outside a decentralized struggle for survival and reproduction than an individual’s “fitness” can exist (and can be calculated) in the absence of decentralized sexual opportunities of reproduction. Just as a state planning the economy intends to dispense with the existence of a market for capital goods in its projection or verification of the rentability of the allocated capital, a state planning eugenics intends to dispense with the existence of a decentralized struggle for survival and reproduction in its projection or verification of the “fitness” of an individual, i.e., the success an individual, if he were in a context of decentralized struggle (for survival and reproduction), would reach in the begetting of a numerous and qualitative descent. Whereas the “fitness” of the individual to be born of the allocation of a certain genetic capital (towards a certain reproductive union) is irremediably prevented (and not only rendered non-measurable and non-plannable) by the absence of decentralized reproductive sexual opportunities under a state planning eugenics, the economic capital allocated by a state planning economy remains allocated profitably or not; but the rentability in question is irremediably rendered non-measurable (and, in that regard, rendered non-plannable) by the absence of market prices for capital goods. The fact that a state planning eugenics is necessarily incapable of forming an idea of ​​“fitness” (since the decentralized sexual opportunities of reproduction are necessarily absent under a state planning eugenics) will not be without incidence on the genetic quality of the engendered population in terms of the ability to live long enough (and healthy enough) to become a mature (and vigorous) reproductive breeder. As the central planning of the allocation of genetic capital to reproductive sexual unions, because of its necessarily erratic character, will generate individuals who would be less and less able to prevail in a decentralized competition for survival and reproduction (corresponding to the socio-natural environment of the concerned population), it will engender individuals who—in the concrete context of planned eugenics—will be less and less able to become vigorous and attractive sexual reproducers or to live long enough to reach sexual maturity.

From gnosticism to transhumanism

  In the weak sense, transhumanism covers any doctrine that promotes the « overcoming » of homo sapiens via genetic engineering and bio-robotic engineering (including the implantation of electronic devices in the human brain, what one may call “neuro-robotic engineering” or “the neuro-robotic compartment of bio-robotic engineering”). In the strong sense, transhumanism covers any doctrine that promotes the instinctual, mental emasculation of homo sapiens, and its genetic homogenization (in terms of IQ and physical aptitude), via eugenics and the aforementioned genetic and bio-robotic engineerings—and that, for the purpose of obtaining an allegedly pain-free human existence. By the project of homo sapiens’s instinctual emasculation, we mean the project (dear to transhumanists in the strong sense) of reconfiguring human instincts in such a way that the virile mind (i.e., independent and capable of criticism and dissent) and the virile instincts of territoriality, independent thought, war, selfishness, the enjoyment of luxury and of sexual pleasure, the taste for power and for competition, or the desire to distinguish oneself, are eradicated from the psyche human. To do that, transhumanists advocate, if not planning-type state eugenics, at least eugenics and genetic and bio-robotics engineerings. A transhumanist ideal in the strong sense is not necessarily an ideal in favor of planning state eugenics or even an ideal in favor of state eugenics as such: in other words, the transhumanism in the strong sense adopting state eugenics (either of the planning type or not) is only a modality of transhumanism in the strong sense. But whether it adopts state eugenics or not, transhumanism in the strong sense is doomed to engender a dysfunctional society for the reason that such a society would collide with the cosmic order. Strong transhumanism, and even weak transhumanism, is nothing else than a revolt against the cosmic order: a revolt all the more pronounced in the case of strong transhumanism. In the following lines, we will above deal with transhumanism in the strong sense and use the term “transhumanism” in its strong sense exclusively.

  The project of “overcoming” homo sapiens via both genetic and bio-robotic (including neuro-robotic) engineerings necessarily succumbs to what Friedrich A. von Hayek called the “fatal conceit” of omniscience, i.e., the conceit that genetic and neuro-robotic engineerings are able to understand and predict a phenomenon that, in reality, is irremediably beyond human understanding as it is made (and positioned) in the cosmic order. As for the modality of neuro-robotic engineering that consists of implanting behavior-regulating chips in the human brain, it is needless to specify that it falls within the “road to serfdom.” To that cognitive hybris with regard to the cosmos is necessarily added a conceit of omnipotence when the “overcoming” of homo sapiens in question consists more precisely of replacing the human being as he stems from decentralized and spontaneous biological evolution with a “new man” as much emasculated in his instincts and behavior as undifferentiated genetically, socially, and physically-mentally. Here, the cosmos is definitely seen both as totally disorganized and as infinitely shapeable: a clay that is both chaotic and malleable at will. To put it in another way, transhumanism, while denying that there is a certain order in the universe (and a harmony within which humans must find their place), affirms that homo sapiens is able to provide the universe with the order which it supposedly lacks; and, while denying that human existence has any meaning within the universe, asserts that homo sapiens is able (and has) to “overcome” himself—via eugenics and via genetic and bio-robotic engineerings—and to become a being no less omnipotent (and omniscient) with regard to the cosmos than “freed” from his virile instincts and from genetic inequality. In that regard, transhumanism comes as a secularized outgrowth of gnosticism, an outgrowth where rebellion against an evil demiurge turns into rebellion against a vain and chaotic universe; and where the “liberation” from the divine sparks that are human souls with regard to the prison of material bodies, accomplished through knowledge, magic, and the rejection of Yahweh’s commandments, turns into “liberation” (via knowledge, technology, and eugenics) both of human biological nature with regard to the instincts, aptitudes, and inequalities of homo sapiens and of the creative powers of the human with regard to the limits assigned to them by his biological condition.

  It is worth specifying that gnosticism is only a part of the larger current of Judeo-Hellenic esotericism that fermented in Alexandria before continuing notably in the Kabbalah, a current that a certain literature hostile to Judaism believes it can amalgamate in its entirety, wrongly, with the only gnosticist modality. Contrary to what some of those studying the distant esoteric roots of contemporary transhumanism claim, gnosticism and transhumanism stand in stark contrast to the Old Testament’s (and by extension, Talmudic and Kabbalistic) conception of the human being and the role that he is in a position to play in the cosmos. In the Old Testament’s mentality, it is true that the human is seen as commissioned by God to co-create the cosmos; but precisely, the mandate of creation that is in question here consists, not of destroying and replacing the work of God (including human nature as God designed it), but of completing and sustaining the cosmos that God has created and delivered to humans. Hence the metaphor of the Garden of Eden that expresses the role of gardener of the cosmos devolved to humans: the role of preserving and crowning divine creation. Here, the human is certainly made in the image of God, or even directly linked to God; but precisely, far from the human being divine or called to render himself divine, he finds himself only in a relationship of (virtual) resemblance to God, a resemblance that he is called to concretize through submitting nature to himself (in the understanding nevertheless of the divine wisdom inherent in the arrangement of creation) and through submitting to the commandments of God: commandments which aim to enable man to discipline his instincts and, in that regard, to accomplish what renders him virtually made in the image of God and virtually capable of co-creating and exploiting the cosmos. That conception of the way in which humans can and must behave with regard to nature contrasts just as much with the sacralization of nature (prohibiting its lesser exploitation by humans) constitutive of certain paganisms as with the condemnation of nature (and its perception as an enemy to be eradicated) constitutive of transhumanism. It is notably perpetuated into well-understood traditional Catholicism, namely the Catholicism of the papal reform of the 11th century, and into American-Protestantism. A secularized echo of that is the notion that man, if he intends to submit to himself nature to the extent possible, is forced himself to submit to nature and to the knowledge of nature. That echo does not only suggest what is possibly the symbolic meaning of the biblical text; it expresses what is a completely “scientific” appreciation both of the way in which the human is inscribed in the cosmos and of the degree to which the human can render himself creator and dominator and of the conditions under which that is possible to him.

  Far from order being unknown to cosmic and biological evolution (such as conjectured by the “theory of evolution” in a corroborated mode), a certain order governs inter-particle relations just as much as, to quote Robert Ardrey, “the movement of stars within galaxies, galaxies in their relations with others,” “the orbits of planets about their sun, moons about their planet,” and the “transactions of animals.” Neither the random nature of genetic mutations, nor the undesigned character of evolution, change anything to the facts “that animal treaties are honored; that baboons do not commit suicide in wars of troop against troop; that kittiwakes successfully defend their cliff-hung properties and raise their young; that lions and elephants restrict their numbers so that a habitat will not be exhausted by too numerous offspring,” or, finally, “that when species can no longer meet the challenge of environment, they must quietly expire.” It is true that there are some doctrinal defenses of transhumanism that, instead of denying the order present in the nature, fully recognize the existence of said order, and even conceive of evolution as a designed process and the cosmos as organized on purpose. But precisely, those are inconsistent theoretical devices that, instead of drawing from the existence of the natural order the necessary implication, namely that the submission to the natural order limits and conditions the liberation of the creative and exploiting powers of humans, see homo sapiens as a virtually omnipotent being who will be able (with technical progress) to substitute for the natural order and the present version of the human species a new cosmos and a “new man.” In that regard, the expectation of the “Singularity” (i.e., the day when artificial intelligence will allegedly overtake human intelligence and will henceforth be able to self-maintain and self-improve) in certain modalities of transhumanist faith comes as a twisted and secularized millennialist pattern, the expectation of the biological homogenization of humans and of their instinctual cyborgization and reprogramming when the era of the Singularity comes superseding the expectation of communist equality and of the mental regeneration of humans in the abundance of “grace” when the millennial era preceding the “last judgment” comes. The natural impossibility of planning in eugenics is nevertheless a disappointment for the hopes by the type of transhumanism that favors planned eugenics. The natural impossibility of genetic equality (in a sexually reproducing species) and the natural indispensability (to the functionality of a vertebrates society) of decentralized intragroup competition for survival, reproduction, and preeminence are so many disappointments for the hopes of transhumanism generally speaking, which falls within what Ardrey, without thinking of transhumanism (to our knowledge), called the “philosophy of the impossible.” Namely that, in defiance of properly understood science, “we have pursued the mastery of nature as if we ourselves were not a portion of that nature;” as if nature were not our “partner” (rather than our “slave”) and the “laws applying to us” were not “applying to all.”

  An ambiguous notion, “natural law” can designate, among other things, an allegedly objective categorical injunction (such as the injunction “You shall not covet your neighbor’s wife nor his servant”); a necessary regularity in the cosmic order; a categorical injunction allegedly objective and allegedly inferred from human nature (as the principle of non-aggression allegedly is); a functional and universal human rule of law; or a functional human rule of law rendered functional by its formulation and implementation of all or part of the implications of a certain cosmic regularity for the functionality of human society. In the present article, we will call “natural law” a certain necessary regularity of the cosmic order that, on the one hand, renders functional a certain rule of human law formulating and implementing all or part of what that factual regularity implies in order for human society to be functional; which, on the other hand, renders dysfunctional any rule of law undertaking to transgress all or part of the implications of that factual regularity for a properly functional human society. Any functional human rule of law is functional in that it contributes, if not to the preeminence of the group, at least to its survival (in specifying that preeminence is an asset for survival). Any functional human rule of law does not derive its functionality from the fact it formulates and implements an implication of a cosmic regularity; but any human rule of law that (like the collective ownership of economic or genetic capital) undertakes to get rid of a certain implication by a certain cosmic regularity is ipso facto rendered dysfunctional. Precisely, the necessity of the calculation (of monetary profit or of profit in terms of “fitness”) for planning action in economy or in eugenics is one of the “natural laws” (in the aforementioned sense) that jointly render dysfunctional the legal basis of decentralized entrepreneurial competition and the legal basis of decentralized organismic competition for survival and reproduction; and jointly render dysfunctional the collective ownership of capital goods and the collective ownership of genetic capital. Just as economic planning is in rebellion against the natural law of the need for anticipated market prices in the elaboration of economic plans (what may also be called “the law of the impossibility of planning (centrally) an economy”), planning in eugenics—and, in that regard, transhumanism of the type turned towards planned eugenics—are in rebellion against the natural law of the need for anticipated sexual reproductive opportunities in the elaboration of anticipations on the “fitness” of a projected newborn (what may also be called “the law of the impossibility of planning (centrally) eugenics”). Whether or not it is of a type supporting planned eugenics, transhumanism is also in rebellion against at least two other natural laws.

  Although Robert Ardrey sometimes lacked clarity as to the meaning in which he spoke of “natural law,” and although he did not tackle (to our knowledge) the theme of transhumanism, we owe him in The Social Contract the identification of those two other natural laws against which transhumanism rebels (in vain): namely “the law of inequality” in species with sexual reproduction; and « the law of equal opportunity » in vertebrate species. The law of inequality is the law that genetic inequality, and therefore physical-mental inequality, is inevitable in a sexually reproducing species. For its part, the law of equal opportunity is the law that the equal opportunity of the members of a vertebrate society to take part in the « disorder » of the decentralized intragroup competition to survive, reproduce, and occupy a high position in the “pecking order” is an indispensable instrument for sorting out and making good use of individual aptitudes for the success of a group of vertebrates to perpetuate itself. By “decentralized intragroup competition for survival, reproduction, and preeminence,” we mean an intragroup competition (peaceful or coercive) for survival, reproduction, and preeminence that is formally open to everyone in society; and which operates in the company of unhindered social inequalities (including innate ones), in the context of decentralized sexual opportunities of reproduction, and in the presence of a hierarchical order formally open to social mobility and to the recomposition of elites. In view of those two natural laws that are the law of inequality and the law of equal opportunity, a human social order that hinders or ignores any social inequality (including hierarchical) will be rendered not less dysfunctional than a human social order that hinders or ignores any formal system of intragroup decentralized competition (including decentralized competition for preeminence). A transhumanist social order, i.e., repressing just as much any genetic inequality (in addition to any social inequality) as any genetic existence of a virile instinct (in addition to any social existence of decentralized intragroup competition), will be rendered all the more dysfunctional. Besides, whether the planning of reproductions consists of planning acts of carnal mating between individuals or of planning in vitro fertilization, a transhumanist social order of the planning type (i.e., of the type in favor of planned eugenics) will be rendered dysfunctional as much by its attempt to transgress the natural laws of identity and equal opportunity as by its attempt to transgress the natural law of the impossibility of planned eugenics. On that subject, the society depicted in Brave New World comes as a borderline case of a transhumanist society of the planning type, in which genetic inequality is accepted (albeit planned) and in which instinctual emasculation remains incomplete (albeit largely advanced), with notably the quest for sexual pleasure persisting in society. The fact remains that, precisely, genetic reproductions and inequalities are planned there (and that, without the novel portraying the nonetheless erratic character of genetic planning, which is necessarily incapable of planning); and that intellective emasculation (i.e., the suppression of any mental capacity to think in a virile, therefore independent and critical, mode) is complete there, with no human stemming from planned eugenics in the depicted society proving able to think for himself.

  What dismays the transhumanist with genetic inequality (and, by extension, social inequality) and intragroup or intergroup competition (and the instincts associated with it) is fundamentally that those things create “suffering,” “wickedness,” “violence,” and “tearing” in the world. When it comes more precisely to intergroup warfare or the decentralized intragroup competition for survival, reproduction, and preeminence, another reason for dismay in the transhumanist, not less fundamental, is that the disorder associated with it is thought to be an outright aberration, a horror that should be replaced with a total order. To the indispensability of economic and juridico-political inequalities (including those attached to birth) for a functional human society responds, however, the not less indispensable character of the disorder linked to an “equal opportunity” offered to all members of society. But “the equal opportunity” whose implementation is in question here (if one wants human society to be functional) does not reside in the equality of formal or material starting conditions, what would contravene the aforementioned principle to allow all inequalities to flourish, including those associated with birth. “The equal opportunity” that is in question here consists of a formal equal opportunity to take part in a decentralized intragroup competition for survival and reproduction, as well as for the escalation of the group’s hierarchical order and the occupation of a high position within said hierarchical order. That struggle for preeminence takes the form of what biologist Vero Copner Wynne-Edwards described as a “struggle for conventional prices by conventional means.” A fact which (to our knowledge) was not raised more in Mises than in Ardrey or Wynne-Edwards, the entrepreneurial competition for monetary profit only makes to deploy (in the economic field) the competition for “conventional prices” (in that case, monetary profit) by “conventional means” (in that case, the allocation of economic capital) that is at work in any functional vertebrates society, the losers in entrepreneurial competition (i.e., those entrepreneurs who are most mistaken or are the latest in the allocation of capital in anticipation of changes in investment or consumption demand) seeing themselves constrained to a low or negative income (and, in that regard, a inferior social position) just as the losers in the struggle for preeminence are relegated to a lower social rung generally speaking. Ultimately, what renders free entrepreneurship functional (in terms of the group’s success in sustaining itself and in facing the challenges met by its survival, including the challenge of preeminence) is notably that such social institution accords with the three natural laws that are the law of inequality (in the sense that entrepreneurial income inequalities germinate from genetic inequalities without paralleling them), the law of equal opportunity (in the sense that entrepreneurial freedom offers everyone an equal formal opportunity to take a chance as an entrepreneur), and the law of the impossible central planning in economy (in the sense that entrepreneurial plans are exercised in place of a central planning body, which would be precisely incapable of planning). To put it in another way, what renders entrepreneurship and entrepreneurial freedom beneficial to the group is notably the fact that they fit into harmony with the cosmic order.

The impossibility of planned eugenics: a neo-Misesian argument

  Ludwig von Mises defended freedom (including entrepreneurial) at a time when the academic consensus was that the central planning of an economy works, as well as a semi-planning state eugenics of the sterilizing type and of the transhumanist type (although the term “transhumanism” would only be forged in the 1950s, by a Julien Huxley approving the totalitarian world prophesied and denounced by his own brother Aldous). The officials of the Communist Party of China, as well as the men of the superclass, are both counting on the renewal of such consensus. In addition to his convincing demonstration of the impossibility of economic calculation for a planning committee, Mises had some very appropriate remarks on state eugenics of the planning or semi-planning type: namely that the latter, as Mises writes in his epilogue to Socialism, “aims at placing some men, backed by the police power, in complete control of human reproduction;” and that “as every supporter of economic planning aims at the execution of his own plan only, so every advocate of eugenic planning [or semi-planning] aims at the execution of his own plan and wants himself to act as the breeder of human stock,” the criteria retained to judge the physical or psychological traits that deserve to be preserved varying from one eugenics plan to another. It is nevertheless regrettable that Mises did not distinguish between state eugenics of the planning (or semi-planning) type and state eugenics of the inciting type, implicitly reducing any state eugenics measure to a eugenics of the planned or semi-planned type in his references to “eugenics.” It is not less regrettable that he did not point out that the variance of the criteria retained in state eugenics devices to judge the traits worthy of being transmitted was, in part, due to the own variance of the criteria for social selection of surviving individuals (as opposed to those of selection criteria for individual survivals that relate to the natural and climatic environment), which vary according to society (as the natural selection criteria of those who will survive long enough to achieve sexual maturity vary depending on the natural environment).

  Also and above all, Mises did not notice (or did not come across as noticing) that his argument in favor of the impossibility of economic planning (i.e., the central planning of the allocation of economic capital to the branches of activity, within the framework of the collective ownership of said economic capital) was transposable to genetic planning (i.e., the central planning of the allocation of genetic capital to reproductive sexual unions, within the framework of the collective ownership of genetic capital ). A planning eugenic state is certainly able to get an idea of ​​the success of a hypothetical future newborn in reaching sexual maturity and vigor in the joint framework of its social selective environment and of its natural selective environment. It remains incapable as much of giving oneself a criterion for selecting the required (and therefore, authorized) reproductions other than the “fitness” of the offspring associated with them (i.e., the degree to which the offspring associated with them would be able to engender numerous and qualitative offspring if it were placed in the context of a decentralized struggle for survival and reproduction) as of getting an idea of ​​said “fitness” in the absence of anticipated sexual opportunities of reproduction. Under a state planning eugenics, when an individual organism was just born and would be (in all the probable life scenarios) incapable of encountering a decentralized sexual opportunity of reproduction (within the framework of a decentralized competition for survival and reproduction corresponding to the socio-natural environment of said individual organism), seized or not, it is probable that the same organism will fail (even if the planning eugenist state leaves it in peace) to reach sexual maturity or to become a vigorous, attractive sexual reproducer. A state “planning” eugenics is, in fact, necessarily incapable of planning (and, in that regard, necessarily erratic), from which it follows that it will obtain organisms whose “fitness” would be weaker and weaker—and, in that regard, a population who, in the concrete context of planned eugenics, will be less and less qualified for sexual attractiveness and vigor or less and less likely to reach sexual maturity. One easily imagines a defender of planned eugenics retorting that a planning eugenist state may well be incapable of planning, but that all that matters is the success of said state in ensuring that all or part of its population reproduce and that the physical-mental traits that it values ​​are thus transmitted. Yet, the fact is that the only objective criterion for establishing the biological success of an individual organism is that said organism, if it were confronted with a decentralized competition for survival and reproduction corresponding to its own socio-natural environment, would achieve individual reproductive success in at least one probable life scenario (or, in at least one probable life scenario, would contribute to the group’s reproductive success through spontaneous sacrifice). Because over time, the probability necessarily increases that the majority of the individual organisms to be derived from planned eugenics are objective biological failure (due to the fact that the calculation of the “fitness” of a future individual organism is irremediably impossible for the planner), the planning eugenist state is doomed to reach less and less success in producing individual organisms which, in the concrete context of planned eugenics, live long enough to transmit the physical-mental traits that the planning eugenist state values. At least, the ones of those valued traits that are the rarest and most sophisticated. That fatality is comparable to that of shortages and waste in a planned economy, where collective ownership of capital renders economic calculation impossible.

  Although Ludwig von Mises and Friedrich A. von Hayek agree to consider the existence of a market for capital goods as a very useful assistant (and in the strict case of Mises: even a necessary condition) of the calculation of the rentability of decisions in the allocation of capital, their respective arguments in favor of such conclusion diverge significantly. Whereas Hayek asserts that in the absence of present market prices for capital goods, the information present on the economic conditions (i.e., demographics, technology, consumer and investor priorities, etc.) of the moment find themselves difficultly communicable to a planning committee trying to calculate the rentability of a certain allocation decision, Mises argues that in the absence of a capital market, a planning committee—regardless of the accuracy of its knowledge of present economic conditions or the accuracy of its anticipation of future economic conditions—finds itself necessarily deprived of an indispensable tool for economic calculation. In the Misesian approach to economic calculation, those of the market prices that are properly required for economic calculation constitute future market prices (rather than present market prices); and economic calculation is based on the uncertain anticipation of said future market prices (rather than on the certainty of current market prices). But even in the case where a planning committee would enjoy complete omniscience as to present economic conditions and perfect accuracy in its anticipation of future economic conditions, he would remain incapable of calculating the rentability of an allocation decision. In the Hayekian approach to economic calculation, a planning committee would be quite able to practice economic calculation in the presence of perfect omniscience as to the current economic conditions (and that, despite the uncertainty weighing on future economic conditions). Mises’ argument against the possibility of economic calculation under a central planning regime goes even further and affirms the praxeological rather than cognitive origin of the impossibility of economic calculation for a planning committee—namely that the latter, even in the presence of perfect omniscience about the present and of a perfectly correct anticipation about the future, would remain deprived of an instrument indispensable to the type of action that is economic calculation. In other words, market prices as Mises sees them, present or future, do much more than communicate a certain information: they render said information usable for economic calculation, while a planning committee is necessarily incapable of integrating into an economic calculation the information he has about the present or the forecasts he makes about the future (however perfect they are). Besides, those of market prices that are important for the economic calculation as conceived by Mises are the future market prices, the entrepreneurial task including the anticipation of the latter and the allocation of capital on the basis of said anticipation.

  For our part, we are of the opinion that in the presence of perfect omniscience about the present economic conditions, the economic calculation would certainly be dispensable to a planning committee in the strict case of a static economy, where the committee’s blind “groping” would allow it in the long run to determine the correct allocation of capital; but that economic calculation, even in that scenario of a static, perfectly known economy, would still remain impossible. When it comes to planning in a dynamic economy, economic calculation is indeed indispensable for the committee—even in the case where the committee has perfect information about the present conditions and an exact anticipation of future conditions. In the absence of a capital market, economic calculation is not less impossible in the context of a static economy (and that, regardless of the accuracy of the information in the hands of the committee) than in the context of a dynamic economy, and that, regardless of the accuracy of the committee’s knowledge of the present and the accuracy of its anticipation of the future. On the question of economic calculation under a regime of collective ownership of capital, we therefore subscribe to Mises’s argument rather than to Hayek’s one. In the presence of moving economic conditions, a task incumbent on the one who allocates a capital good is to anticipate future changes in economic conditions, changes that are irremediably uncertain. In the absence of ex ante anticipation of future market prices and of ex post verification of those expectations (via the profit experience: positive or negative), it is respectively impossible to adapt ex ante the allocation of capital to the idea that one has of future changes in economic conditions–and impossible to adapt ex post the allocation previously carried out to the actual changes encountered. The problem for the one who allocates some capital good is not only to be able to (correctly) anticipate the future; it is also to be able to proceed with economic calculation in view of the elaborated expectations (and that, whether the calculation is correct or incorrect), the impossibility of economic calculation applying as much to a planning committee with incorrect forecasts as to a committee with correct forecasts. It is not fortuitous that the joint perception of time as cyclical—and of any technical or economic innovation as a transgression of the cosmic order—has been characteristic of some of the historical societies ignoring, if not the private ownership of capital, at least the use of money. Such “cosmological” beliefs are quite consistent with a static (or relatively frozen) economy. Through Western-type Christianity, especially the Catholicism of the papal reform and American-Protestantism, individualist economic law (inherited from Rome) and the Old Testament’s conceptions of time as linear—and of the human as mandated to bring to the world as much technical and economic as cognitive progress (and, in that sense, to co-create divine creation)—played a decisive role in the cultural awareness process through which the West started encouraging and judging possible, even inevitable, economic and technical progress in a capitalist framework. Precisely, a chimaera of the USSR—in congruence with its “cosmological” beliefs of the Marxist-Leninist type, a secularized outgrowth of Christian millenarianism—was to expect to conciliate the establishment of collective ownership of capital with the perpetuation of the economic progress associated with prior capitalist economies.

  Like Nazi Germany in its day, there is little doubt that Xi Jinping’s China would like to conciliate, one day or another, the central planning of genetic capital with the perpetuation of the biological progress previously associated with the decentralized process of mutation and selection. The implementation of such an enterprise of eugenics planning, under the aegis of a Beijing committee, would be no less erratic than the economic planning of Mao Zedong’s time. Whether it pursues the establishment of a perfect physical-mental homogeneity or remains attached to a certain inequality in that area, whether it is concerned with engendering exclusively servile individuals or intends to engender (also or only) geniuses, therefore independent and creative minds, genetic planning, i.e., the planning of reproductive unions and births, is simply unable to anticipate with certainty the future of genetic conditions. Besides, it is rigorously impossible for its expectations, true or false, to translate into a calculation of “fitness.” Ludwig von Mises, who in Human Action correctly noted that “men cannot improve the natural and social conditions which bring about the creator and his creation,” but that it is both “impossible to rear geniuses by eugenics, to train them by schooling, or to organize their activities” and possible to “organize society in such a way that no room is left for pioneers and their path-breaking,” nevertheless refrained from investigating the reason why (central) planning in the genetic domain—in other words, state eugenics of the planning type—cannot be able to plan the genetic occurrence of geniuses. At the very least, the genetic occurrence of geniuses who are not objective failures of biological evolution, i.e., are not organisms who, if they were placed under the circumstances of a decentralized struggle (for survival and reproduction) corresponding to their socio-natural environment, would not be up (to survive and reproduce) in any probable life scenario. The absence of a Misesian argument against the possibility for planning eugenics to plan the genetic occurrence of geniuses who would be up to the task in a decentralized struggle for survival and reproduction (or would be so in at least one probable life scenario in the context of said struggle) is all the more regrettable as Mises only had to point out that the impossibility of economic calculation for the economic planner was transposable to the calculation of “fitness” for the eugenics planner. The anticipation of a profitable market price in monetary terms is to the entrepreneurial allocation of economic capital to a branch of activity what the anticipation of a sexual opportunity reproductive (i.e., engendering offspring), decentralized (i.e., whose establishment is not a matter of central planning, but of the spontaneous interaction between individuals: whether peaceful or coercive), and eugenic (i.e., optimal in terms of the offspring’s genetic quality) is to the organismic allocation of genetic capital towards a sexual union. It is no more possible to calculate the rentability of the projected decisions in allocating the capital in the absence of anticipated market prices than it is to calculate “fitness” (i.e., the rentability in terms of the number of qualitative descendants engendered in a decentralized struggle for survival and reproduction) of a projected newborn in the absence of the anticipation of decentralized sexual opportunities of reproduction. The evolution of economic conditions (in the context of a dynamic economy) is no less uncertain than the evolution of genetic conditions. Besides, a planning committee, whether it is responsible for planning the allocation of economic capital (to various branches of activity) or the allocation of genetic capital (to various reproductive unions), is doomed to wander in the dark—for lack of being able to take into account anticipated market prices in the calculation of the projected rentability of an economic capital soon allocated to a branch of industry or anticipated decentralized sexual opportunities of reproduction in the calculation of the projected “fitness” of the individual who will be born hypothetically from the forthcoming allocation of a genetic capital towards a mating.

  Anticipation of future costs and benefits (in terms of rentability) in a programmed allocation of economic capital based on the uncertain present anticipation of future economic data is no less impossible outside of a decentralized, peaceful competition between owners (or borrowers) of productive goods anticipating in monetary terms the expected costs and benefits than the anticipation of future costs and benefits (in terms of reproductive success in a decentralized struggle for life and reproduction) in a programmed allocation of individual genetic capital grounded on the present uncertain anticipation of future genetic data (including future mutations) outside of a decentralized competition—whether peaceful or coercive—between individual organisms anticipating the number of descendants resulting from the seizure of an anticipated sexual opportunity, whether coercive or voluntary. In a human society, individual planning in the presence of a peaceful, decentralized economic competition between entrepreneurs anticipating (in a climate of uncertainty) the future monetary prices attached to capital goods subject to private property rights is no less necessary for the establishment of a superior economic scaffolding (in terms of viability and complexity) than individual planning in the presence of a decentralized biological competition (for survival and reproduction), whether peaceful or coercive, between individual organisms anticipating the uncertain future of genetic data (including future genetic mutations) is necessary for the establishment of a superior genetic scaffolding (in terms of viability and complexity). In genetics as in economics, the decentralized order is more viable and more complex than the planned order, which is doomed to remain rudimentary (at best) by reason of the fact that the action of planning is impossible for a planning central body. What renders economic or genetic planning impossible is not the volume (and the dispersion) of information about the present genetic or economic data: in other words, it is not the fact that said information is too large and too much dispersed in order for it to be communicable to a human brain, or even to a computer, responsible for economic or genetic planning. Nor is it the uncertainty weighing on the future. Whatever the information (about the present genetic or economic data) in the hands of the planner or of the planning committee; whatever the accuracy of the anticipation (about future genetic or economic data) on the part of the planner or of the committee, planning is irremediably incapable of a planning action (i.e., incapable of determining and handling means for planning purposes)—and that, by reason of the fact that, outside of anticipations of future profits and losses (in monetary terms or in terms of the qualitative descent linked to the seizure of a decentralized sexual opportunity), it is impossible for anyone, even a computer, to calculate “fitness” or economic rentability.

  The changes to come in economic conditions are just as uncertain and unpredictable as the genetic mutations in a future newborn. Neither the planning of reproductions, nor intervention on the genome of the embryos, can allow a central planning committee to remedy such uncertainty. But, besides, in order to calculate the “fitness” of a future newborn, the committee would have to come to terms with anticipating the decentralized sexual opportunities of reproduction in the future existence of said newborn, which is for it structurally impossible for the reason that central planning supersedes the possibility of such opportunities. Just as a man and a woman who have just mated cannot anticipate with certainty the genetic condition of the offspring hypothetically resulting from their carnal relationship (and that, whether their mating is unplanned or falls within the decision of a reproductions-planning committee), a biologist working on the genome of an embryo cannot anticipate with certainty the genetic mutations that his intervention will cause (and that, whether the biologist in question carries out his intervention in the context of a central planning of births or in the presence of decentralized sexual reproductive opportunities). Besides, if the intervention or mating is carried out under a regime of central planning of reproductions (i.e., a regime of collective ownership of genetic capital), a biologist-interventionist or a duo of future parents cannot calculate the “fitness” of the future newborn on the basis of their anticipations about said newborn. What renders central planning in economy or in genetics impossible is a “praxeological” rather than cognitive problem: a central body of economic planning is no less deprived of the possibility of planning action (i.e., the action consisting of determining and using means in view of a pursued planning) than is a central body of genetic planning. Outside of the ex ante anticipation of decentralized sexual opportunities of reproduction (in the future life of the future newborn) and the ex post verification of that anticipation, it is respectively impossible to have an ex ante idea of ​​what would be the reproductive success of said newborn (in a situation of decentralized struggle for survival and reproduction) and to verify ex post the idea that one had of the “fitness” of said newborn. In that regard, it is respectively impossible to adapt ex ante the allocation of genetic capital to the forecast of the future offspring’s “fitness” and to adapt ex post the allocation of genetic capital to the actual “fitness” of said offspring. Likewise, outside of the ex ante anticipation of the monetary profit associated with future market prices and the ex post observation of the monetary profit (positive or negative) finally encountered, it is respectively impossible to form an ex ante idea of ​​the rentability of a certain planned allocation of economic capital and to verify ex post the idea that one had of the rentability of that allocation. In that regard, it is respectively impossible to adapt ex ante the allocation of economic capital to the expected rentability and to adapt ex post the new decisions in the allocation of capital to the actual rentability of the previous allocation.

  As pointed out by Ludwig von Mises in Human Action, even in the scenario (which Mises seems to find conceivable but improbable) where an economic planner, in solving the differential equations of a general equilibrium model, would manage to “solve” without economic calculation “all problems concerning the most advantageous arrangement of all production activities,” and where “the precise image of the final goal he must aim at [would be] present to his mind,” it would nevertheless “remain essential problems which cannot be dealt with without economic calculation.” Those problems are the ones that relate to the identification and implementation of the “successive steps” through which the planned economy should pass so that “the given economic system” be transformed “in the most appropriate and expedient way” and, ultimately, replaced with “the system aimed at.” Contrary to what Vilfredo Pareto and Enrico Barone affirmed, the calculation (via the resolution of differential equations) of an optimum in the distribution and use of the factors of production cannot allow a central planning body to bypass the absence of a market for capital goods. For want of being able to count on anticipated market prices, a central planning body having a perfect knowledge of the optimum to be reached cannot more practice the calculation indispensable to the discovery and adoption of the path leading to the optimum than a mountaineer deprived of his equipment, but knowing perfectly the coveted mountain, can reach the top of said mountain. It is not only false that in the absence of a market for capital goods, it is only difficult (rather than impossible stricto sensu) to know in their entirety the data that the differential equations of the general equilibrium must take into account. Even though knowing said data in their entirety were indeed possible for a central planning body, the Hayekian assertion that economic planning is only arduous (rather than impossible stricto sensu) would still remain refuted by the fact that, in the absence of anticipated market prices, it is quite simply impossible for the planner to channel a planned economy towards the state of optimum, regardless of the information the planner has about the optimum. It is regrettable that Mises did not consider extending to planned eugenics his remark on the impossibility (in the absence of anticipated market prices) of optimizing a planned economy. In the absence of decentralized sexual reproductive opportunities, it is impossible for a eugenics planning body to practice the calculation (of “fitness”) indispensable to the roaming the path leading to an optimum (in terms of the group’s survival and reproduction) in the genetics of a given population. The optimum itself, whether genetic or economic, cannot be discovered outside of the organismic or entrepreneurial experience of profit and loss (in terms of “fitness” or in monetary terms). Just like, from the preferences of the “demanding » people to the most satisfactory and economical use of the technology in force, a part of the economic data from which the differential equations of the “general equilibrium” of a given economy can be constructed—and therefore the economic optimum itself—are not discoverable outside of the entrepreneurial experience of monetary profits and losses, a part of the genetic data (i.e., a part of the data that characterize the nature and function of genes) in a given population (in that case, those genetic data which directly contribute to individual reproductive success in a decentralized competition for reproduction or to individual success in a derived form of said competition, and those which directly contribute to the reproduction of the group to the detriment of individual reproductive success) and therefore the genetic optimum itself cannot be discovered outside of the organismic experience of profits and losses in terms of “fitness” (i.e., in terms of the success in seizing decentralized and reproductive sexual opportunities that allow a large, qualitative offspring) or outside of the account of said organismic experience.

  In defense of the possibility of economic planning, Oskar Lange proposed a solution to the problem of economic calculation consisting for a communist state in simulating market prices, in calculating the respective supply and demand for the latter, and in determining forward the price adjusting supply and demand. In the opinion of Ludwig von Mises, responding to Lange, his solution wrongly reduced economic calculation to the one practiced by simple managers, thus ignoring the own economic calculation on the part of entrepreneurs and speculators, which is nevertheless indispensable for the allocation of capitals. The activities of entrepreneurs and speculators, added Mises, cannot be simulated since in the absence of individual responsibility in that area, i.e., the fact of putting their own money at stake, no one would be motivated to behave as an entrepreneur or as a speculator. While Mises’ response to Lange’s solution consisted in pointing out that his model of a communist economy, in addition to ignoring the need for entrepreneurship and speculation, would nonetheless remain unrealistic if, taking into account said necessity, he would ask disinterested and disempowered actors to “play” the entrepreneurs and investors, Hayek’s response was that Lange’s model proposed an impracticable approach due to lack of the required information. For our part, we go further than the respective counter-arguments of Mises and Hayek. Even in the presence of perfect information about the present and perfectly correct anticipation of the future, even in the presence of disinterested and nonetheless involved actors, equilibrium prices cannot be simulated—and that, for the reason that one can no more simulate entrepreneurship or speculation than one can simulate, generally speaking, the things of life. It is simply impossible to know the preferences of the demanding people in the absence of the observation of concrete purchasing activities (and the associated profit, whether positive or negative), and therefore, to simulate the entrepreneurial experience of demonstrated preferences. The impossibility of simulation applies as much to the decentralized sexual opportunities of reproduction as it does to market prices. Surreptitiously, Lange recognized that only a capitalist economy is functional; and that for that reason, a communist economy has no choice but to simulate a capitalist in order to render itself functional. But precisely, one cannot more simulate the entrepreneurial discovery of equilibrium prices than one can simulate the organismic discovery of decentralized sexual opportunities of reproduction. Simulating an entrepreneurial competition in order to discover its result is not less absurd than simulating a military battle or a decentralized competition for reproduction in order to discover its result. Whether you are an entrepreneur, a general, or an organism, there is no other choice than “going to the front lines” in order to be in the picture.

Transhumanism, a revolt against the crowned cosmos

  The impossibility for the external observer of a current individual organism (at the stage of childhood or embryo) or the external anticipator of a future individual organism to calculate the “fitness” of the observed or projected organism in the absence of the anticipation of decentralized sexual opportunities of reproduction in the future existence of said organism founds the impossibility of planning genetic evolution, said impossibility in turn founding the two “natural laws” stated by Robert Ardrey. Namely “the law of inequality” (in the strict case of species with sexual reproduction) and (in the strict case of vertebrate species) “the law of equal opportunity.” Unbeknownst to Ardrey (who approached the grasp of this law without ever conceiving it clearly), the impossibility of planning genetic evolution is truly the first of natural laws, the one from which follows the two Robert Ardrey rightly formulated. Whereas transhumanism, in default of necessarily rebelling against the law of the impossible genetic planning, necessarily rebels against “the law of inequality” (i.e., the necessary counterpart of sexual unions, decentralized or not, that is physical-mental inequality), as well as against “the law of equal opportunity” (i.e., the instrument necessary for the exercise of individual physical and mental aptitudes in a way contributing to the collective functionality that is decentralized intragroup competition for preeminence, survival, and reproduction), genetic planning necessarily rebels not less against the law of equal opportunity than against the law of the impossibility of planning genetic evolution. When it strictly comes to genetic planning of the transhumanist type (what amounts to speaking of transhumanism of the planning type), it is necessarily in rebellion against each of the aforementioned three laws. Planned eugenics necessarily joins transhumanism in hostility to “the law of equal opportunity;” and that, in that planned eugenics—without it being necessarily in favor of genetic equality—necessarily aspires to ensure that the social (including hierarchical) destiny of any newborn to come is pre-known and pre-decided from its conception instead of being revealed and engendered by the result of a decentralized competition for survival, reproduction, and preeminence.

  Since decentralized sexual reproduction opportunities are necessarily absent in the context of collective ownership of genetic capital substituted for decentralized competition for reproduction, it is not more possible to escape the impossibility of planning genetic evolution in intending to planning for a negative “fitness” (in the reproductive interest of the group) than in intending to planning for one that is positive (if not in the group’s reproductive interest, at least in the individual’s reproductive interest); and that, just as it is not more possible to escape the impossibility of planning genetic evolution in resigning oneself to proceeding without the anticipation of decentralized sexual opportunities of reproduction than in resigning oneself to simulating decentralized sexual opportunities of reproduction. The decentralized sexual opportunities of reproduction that an organismic allocator experiences cannot be simulated alongside a planning committee replacing decentralized competition for reproduction, no more than the profitable prices (in monetary terms) that an entrepreneurial allocator experience can be simulated alongside a planning committee replacing decentralized competition for monetary profit. Genetic planning is not less in rebellion against a natural law (in that case, the law of the impossibility of planning genetics) than is economic planning: in that case, the law of the impossibility of planning economy. Genetic or economic planning shares with transhumanism a spirit of rebellion against the natural order, therefore the order created by God from an Abrahamic perspective. Whoever rebels against all or part of the natural order intends to replace it (in whole or in part) with a new, allegedly better order, thus rebelling against God himself or adhering to the idea that God, if it existed, would deserve one rebels against Him. The Bible can either be taken literally or taken symbolically (as the sages of Alexandria began to do). The mandate of divine origin assigned to humans, according to the Old Testament, to crown creation while respecting the law of divine origin can either be taken literally; either taken symbolically in the sense that the human has a capacity of creation which complements cosmic creativity, but that his own capacity of creation will turn against himself if it comes to believe to be able to transgress the natural laws of this world. Likewise, the transhumanist, communist, anarcho-capitalist, or plannist rebellion against the natural order can present literal gnosticist motives—as is the case, for example, in Karl Marx’s poem titled “Human Pride,” where the poet praises the “demonic confusion” of his own speech and promises to work for the joint fall of the world and of God, “that pygmy giant,” and for the building of a new era on “the ruins of the [elder] world” in “giving to [his] words power of action.” Just like it can present secularized gnosticist motives, in which case said rebellion will start from the idea that God, in default of existing, would deserve to be fought if he did exist.

  Whether one takes into account the followers of a properly secularized modality of transhumanism or those of a modality that retains “religious” motives, the human feelings that govern adherence to the transhumanist discourse (beyond its various modalities) remain strictly the same: the rejection of the natural order, therefore the order created by God from a literal gnosticist (or semi-gnosticist) perspective; and a misguided mode of compassion for the weak and the degenerate here below, therefore the failures of evolution from a transhumanist perspective, either secularized or not. Not the compassion that aims to alleviate the fate of those who do not keep up with the decentralized struggle for life, reproduction, and preeminence (more precisely, the specific form that said struggle takes in view of their socio-natural environment); but the compassion that, abhorring selection and the struggles associated with it, represents (and intends to achieve) a society of late times where (both physical and mental) inequalities would be eliminated, where war, power, and sexual pleasure would cease to be pursued things. A dream that inspires the transhumanist program of a final era of humanity in which an emasculated, peaceful, and egalitarian way of life would be established via genetic manipulation and via cyborgization. The idea of ​​a chaotic, cruel nature, from which man must and can emancipate himself (in rendering himself divine and in replacing nature with an order that is exclusively of his own doing), delights the transhumanist, who comes as an intramundane, technophile variant of the gnosticist in that he believes that instead of spiritually detaching himself from the allegedly chaotic nature, the human must—via genetic and bio-robotic engineerings—subvert and replace the material world. Yet, far from nature being chaotic, it is subject to an order that—however cruel and selective it is—nonetheless remains an order. An order that, despite the disorder that accompanies it, is nevertheless accomplished through said disorder notably; and as Robert Ardrey has described it, “what contemporary evolutionary thought can bring to social philosophy is [notably] the demonstrable need for structured disorder within the larger structures of [social] order” so that “without that degree of disorder tolerating and promoting to fullest development the diversity of its members, society must wither and vanish in the competitions of group selection.” The idea that we would continue our promethean gesture of domination of nature in emancipating ourselves from said nature (and the associated selection procedures) is not less deceptive. Dominating our natural environment through technology and economy establishes us, not as deniers, but as continuators of nature, what differs substantially from the transhumanist project of escaping from the selection process (and therefore, of denying, escaping nature). In Abrahamic terms, while the first perspective extends and honors divine creation, the second is of satanic obedience.

  Transhumanists are not less mystified by the idea that, in view of the contradictory nature of human instincts, a morality concerned with being based on evolution would only end up erecting mutually contradictory instincts as mutually contradictory norms; and that because of the fact our instincts contradict each other, they are simply dysfunctional and should be eliminated by genetic engineering. That opinion, which stems from yet another misunderstanding of evolution by transhumanists, is wrong as to the sense of an evolutionary morality, i.e., a morality that takes into account evolution and human instincts as they have been produced by evolution. Homo sapiens being a species with instincts not less incomplete (in terms of ensuring the viability of social organization and, more broadly, success in group selection) and weakened (in terms of being the only influence to weigh on human behavior: instead of acquired culture or reason) than chaotic, i.e., in contradiction with each other (and that, despite a certain hierarchy operating itself instinctively, which remains too much relative), “evolutionary” morality will not consist of establishing a certain instinct as a norm: in the mode of the inference “It is natural, therefore it is good.” Said morality instead consists in identifying those behaviors, partly instinctual, partly associated with reason or acquired culture, which will render a group functional (and increase its chances of winning in group selection). Such a functionality, while it is operated in a rigorously instinctual mode in the case of animal societies (other than human), is not assured in the case of human societies, which are jointly constrained to complete the work of nature in this area and susceptible to fail in that area. In other words, “evolutionary” morality is not about morally justifying an instinct on the grounds that it is the product of evolution; but about fulfilling the wisdom towards which the instincts of homo sapiens, “suspended,” according to Robert Ardrey’s wording, “between dicta three billion years old and a foresight nouveau riche, swinging between [instinctual] wisdoms of most ancient origin and a power of both learning and ignorance,” tend imperfectly—due to the weakened, incomplete, and chaotic character of said instincts of homo sapiens, “animal of doubtful future.”

  Genetic or neuro-robotic engineerings, the planning of births, physical-mental equalization, or instinctual emasculation are so many horizons coming as a technophile, intramundane variation of gnosticism and bathing in the illusion that the cosmos is simply chaotic and stochastic; and that human beings, although they are a haphazard product of the evolution that takes place in this random, disordered world, are nevertheless able to render themselves the gods of this universe through technology and knowledge, i.e., able to substitute for the allegedly vain and disorderly nature an effective and senseful order. To those hearts misled by gnosticism or its derivatives, it is worth remembering that the cosmos is at the same time evolving and organized, random and senseful, achievable and intransgressible. We human beings, who are made, if not in the image of God, at least in the image of the cosmos, are certainly bound to pursue cosmic creativity (through knowledge, technique, art, or social change); but also to keep in mind that we neither are nor will be gods: that the human pursuit of cosmic creativity must be accomplished with respect for a certain natural order, the transgression of which necessarily results into an immanent punishment. Crowning divine creation, but not subverting it, that is the way for us who, symbolically (if not literally), are both made in His image and made for His law. Subverting divine creation and claiming to render oneself divine in place of God, that is the ill-fated path of hearts misled by a rebellion of satanic obedience, from transhumanists to economic or genetic planers. God wanted for us neither servility towards the universe nor disobedience towards universal wisdom; but the humble crowning of divine creation, the bringing of the final touch, by the creature who remains in its place, i.e., who accepts that it is irremediably like divine instead of claiming that it can render itself divine. From Silicon Valley engineers to superclass men and to the officials of the Chinese Communist Party, transhumanists are in rebellion against the divine creation. An elected nation, America must fight against the “destructionist” forces of transhumanism as it has long fought against those of communism.

  The project on the part of the most radical of transhumanists to suppress all violence and all domination of the world stage could only achieve its ends through suppressing or “reprogramming” the atoms and the stars themselves. For, as highlighted by Howard Bloom (without him, to our knowledge, addressing transhumanism from this angle), the very first hierarchical orders, far preceding the pecking orders of chicken, manifested in the assembly of atoms or galaxies. While the proton dominates the electron, of which it determines the central point of the orbit, the black hole or the gravitational center dominates and controls a galaxy. As for the sun, it is metaphorically the king in the feudal order of the solar system: the monarch before whom the planets bow, which see the moons bow before the planets. It is true that, since it seems that it is not felt or conscious (but what do we actually know of it, as it stands?), the violence of stars or atoms as such does not concern transhumanism. But given that violence in the physical sense constitutes a fractal pattern declining at each emergent level of the universe, which sentient or conscious beings have only inherited, the fact remains that transhumanism can reach its goal only in drying up the source of that fractal pattern and reprogramming or replacing the elementary particles. If it turned out that they could not do it, it is likely that they would then opt for a return to nothingness in due form. They would come to terms with setting out to destroy the universe itself—in default of being able to prove to God that they could replace His creation with a morbid and dried up universe. Robert Ardrey did not believe that he was saying so well when he warned us against the “dreary” morning that, “knowing or not,” many of our contemporaries are putting in place, the one “when you and I awake and leopards are gone; when starlings in hordes no longer chatter in the plane trees gossiping about the adventures of the day to come; when the lone tomcat fails to return from his night’s excesses; when robins cease to cry out their belligerent challenges to the bushes beyond the lawn; when the skies lack larks and the shrubbery lacks sex-obsessed rabbits hopping after each other; when hawks cease their eternal, circling searching and the gullery by the rocks falls silent; when the diversity of species no longer illuminates the morning hour and the diversity of men has vanished like the last dawn-afflicted star.” Ardrey expressed himself there in metaphorical terms; but the future he envisioned is literally the future that the most radical of transhumanists want for all of us… humans, leopards, bears, bees, flowers, or dachshunds.

Conclusion

  The attitude of the transhumanists towards the cosmos is that of a capricious, angry three-year-old child towards a tower a few centimeters high built with kaplas (namely boards made of Landes pines), that the adults have constructed with the idea that the kid continues their construction through building the roof of the tower with additional kaplas. Because he will refuse to take into account gravity, the weight of the boards, the need to balance the kaplas so that they hold together, the little capricious will fail to build the roof, or even cause the collapse of a part of the tower. Deploring the impossibility of manipulating the kaplas as he pleases, he will get angry with the boards and the tower. With a kick (for example), he will break the tower or what is left of it—unless the adults themselves take charge of destroying the tower (or what is left of it) to give a “good lesson” to the kid, the one that the cosmos has its laws and that they limit and allow the constructive and dominating powers of the human being, and that he must therefore learn (and learn to respect) the cosmic laws if he intends to render himself “as master and owner” of the boards. Just as Ludwig von Mises (rightly) called “[Charles] Fourier complex” the psychological state of fleeing economic reality into an imaginary world that ignores the laws of ours in the economic field, therefore ignores the scarcity of resources, the unpleasantness of work, and the indispensability of market prices for economic calculation, one may call “Julian Huxley complex” the psychological state of fleeing biological reality into an imaginary world that ignores the laws of ours in the field of biological evolution, therefore ignores as much the genetic inequality between the members of a sexual species and the need (for a functional order) of the relative disorder of the decentralized intragroup competition for survival, reproduction, and preeminence among the members of a vertebrate species as the indispensability of decentralized sexual opportunities of reproduction for the calculation of “fitness.”

About the mental immaturity of the transhumanist, who got stuck or regressed to the mental level of the aforementioned brat, one can say what Mises wrote (rightly) about the socialists’ own neurosis. Namely that, “This being the character of the socialist dream, it is understandable that every one of the partisans of socialism expects from it precisely what has so far been denied to him. Socialist [or transhumanist] authors promise not only wealth for all, but also happiness in love for everybody, the full physical and spiritual development of each individual, the unfolding of great artistic and scientific talents in all men, etc. Only recently Trotsky stated in one of his writings that in the socialist society “the average human type will rise to the heights of an Aristotle, a Goethe, or a Marx. And above this ridge new peaks will rise.” The socialist paradise [just like the transhumanist paradise] will be the kingdom of perfection, populated by completely happy supermen. All socialist [or transhumanist] literature is full of such nonsense. But it is just this nonsense that wins it the most supporters. One cannot send every person suffering from a Fourier complex [or from a Julian Huxley complex] to the doctor for psychoanalytic treatment; the number of those afflicted with it is far too great. No other remedy is possible in this case than the treatment of the illness by the patient himself. Through self-knowledge he must learn to endure his lot in life without looking for a scapegoat on which he can lay all the blame, and he must endeavor to grasp the fundamental laws of social cooperation [or of biological evolution].”

That article was initially published in The Postil Magazine’s June 2021 issue