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It is allegedly based on a critique of capitalism and aspirations to make a new world. In fact, it is a scientological sect based on a quasi-religious myth about the omnipotence of science and technology, which is one of the most fatal myths created by the ideologues of capitalism.
The critique of capitalism lacks a humanistic, that is, a historical, social and visionary dimension. Zeitgeist does not advocate a new historical beginning. It rather discards history and does away with man as a historical being. It does not differentiate between history and the past and reduces the past to the source of evil to be done away with. Zeitgeist abolishes the dialectics of history and the dialectic mind, which offer man a possibility to come out from the darkness of the past into the light of history.
By abolishing the historicity of human society, the cultural and libertarian heritage of mankind is also being abolished, and without it there is no possibility for humanistic self-reflexion and, consequently, no way to the future. A man without historical selfconsciousness is a headless man; people without history are people without a future.
At the same time, without a historicity of society there is no historicity of nature, which means that without a dialectical development of society, there is no dialectical development of nature. The Zeitgeist project of the future is a political project par excellence. It is based on the fact that capitalism alienated science and technology from the people and that these forces have become the property of the scientific and technocratic elites who govern the destiny of people and design the future.
Instead of being the creator of his own world, man has become the instrument of a technocratic elite for realizing the idea of a future that is the product of a dehumanized technocratic imagination. Making plans for the future replaces a critical analysis of capitalism and the political struggle of the oppressed working people. The future is not a product of the conscious engagement of citizens as political beings capable of creating a humane world; it is the product of a political single-mindedness disguised as science, which acquires an objective and thus a super-human dimension.
The Zeitgeist project of the future presupposes the existence of a political center of power which determines and directs social development, and this also involves determination of an undisputable value horizon. The authoritarian constitution of Zeitgeist is a symbolic expression of the untouchability and immutability of the basic principles on which the plan for the future is based. Designing the future is reduced to its being given. Zeitgeist abolishes man as a creative being capable of creating his own world and reduces him to an instrument with which the elite of scientists, led by the modern Messiah Jacque Fresco , creates a future in which an artificial man will live in an artificial denaturalized and dehumanized world.
In this project, people are reduced to an army of atomized idiots who are supposed to follow a vision and carry out the directives of the Leader. It is a typical sectarian movement based on the cult of personality. The Leader is the exclusive and undisputed owner of the truth. Instead of a humanistic vision of the future, a technocratically based vision is being offered, which reduces the world to a scientifically based and technically perfected concentration camp.
It is, actually, an artificial world, based on technical devices, a technocratic mind and a technocratic practice. A capitalistically degenerated man would be closed in a world that has become a technical cage without an exit. The ideologues of Zeitgeist discard one of the most important legacies of the French Enlightenment and classical German philosophy: the idea of the worlds being made reasonable by man as an emancipatory reasonable being.
Zeitgeist follows one of the basic intentions of capitalistically degenerated science: to do away with metaphysics, philosophy, mans poetical being, spirit, evaluative judgement, the erotic, as well as critical and visionary reason.
Zeitgeist is a manifestation of a capitalistically degenerated mind. It does not differentiate between intelligence and reason and reduces reason to an instrumentalized ratio free from evaluative prejudices and the pursuit of truth.
Instead of a dialectic and, on that basis, a visionary reason, a reductionist scientistic reason, with a mechanical nature, is imposed. At the same time, Zeitgeist is based on technocratic mysticism with an instrumental character. This mysticism is not an expression of the mystery of life based on fear of natural elements, it is rather an instrument for mystification of the ruling power, based on curbed natural forces. The basic role of Zeitgeist is to mediate between world and man by destroying, through tecnological mysticism, a reasonable relation of man to the world and his critical and visionary consciousness.
Mystification of the existing world and destruction of reason are two sides of the Zeitgeist doctrine. The Zeitgeist ideology is one of the manifestations of destructive capitalist irrationalism. It is a precursor to the final death of homo sapiens. Zeitgeist does not depart from the existing world as a positive but as a negative basis relative to which it develops its idea of the future starting from an idealized technical world.
The problem is that the existing world also contains culture, critical consciousness, political movements that strive toward a new world, as well as emancipatory legacies offering a possibility to step out of that world. Zeitgeist primarily attacks the emancipatory heritage of the Enlightenment, the guiding ideas of the French bourgeois revolution, as well as the democratic rights and institutions established in the most developed capitalist countries in the XIX and XX centuries.
The prediction of the future becomes its creation through the destruction of the emancipatory heritage of mankind which opens the possiblity of stepping out of the technical world.
Zeitgeist offers a future that is in the sphere of a capitalistically produced time and space with a mechanical nature. The strivings to achieve the unity of technocratic reason and reality are reduced to submitting people to the totalitarian will of the ruling technocratic elite.
The Zeitgeist gnoseology does not rely on the authority of science, but on the authority of the ruling power, which uses science as an exclusive political tool in combating the emancipatory potentials of civil society. Scientifically based objectivism becomes a mask for a political class voluntarism expressed in the maxim auctoritas, non veritas facit legem.
Truth becomes the product of an instrumentalized reason and is deprived of a libertarian, moral and aesthetic dimensions. Ultimately, Zeitgeist seeks to bring every segment of life under control of the ruling self will and to abolish all those spheres that could restrict it.
In Platos conception of the state, philosophers, as the most reasonable people, are the rulers. The same idea is maintained in the Christian tradition, French Enlightenment and classical German philosophy. Reasonable people should rule since it is reasonable mind that leads man to the truth. Zeitgeist discards the idea of truth based on evaluative humanistic criteria and creates the myth of an objective scientific truth deprived of evaluative judgement.
Truth is not within man, it is given by a scientific model of the worlds creation and has a technocratic character. Truth is not reached through reasonable thinking based on a confrontation of opinions, it is given by the undisputed positivist scientific mind. All questions and answers are contained in the central computer, which is literally the brain of mankind programmed and supplied with information by a selfproclaimed technocratic elite. Social engineers, who follow the Leader, are those who, guided by the scientific mind, determine what is important and what people need.
It is an overt technocratic voluntarism: the world is ruled by rulers from the shadows, who hide behind computers and who do not bear any responsibility for their projects. Since the work of computers is based on scientific exactness, it can understand only that information with a quantitative dimension and not the information with an emotional, erotic, moral, philosophical, artistic, spiritual or poetic nature.
In order to address the computer, man must first discard his humanity. The Zeitgeist system of education does not seek to create reasonable people, but strives for a technical mind, which means, not those who will pursue truth, but those who will seek to solve problems within the existing world that cannot be questioned. It would generate the most intelligent people, those capable of manipulating technology and ruling people, and not those with critical minds, who strive to realize new worlds.
The Zeitgeist system of education is based on a scientific truth and it has no history and therefore no future. Hence its most important task is to prevent the development of the dialectic mind and, thus, mans libertarian and visionary consciousness. According to Schiller, education through art is education for art. The Zeitgeist education is a way of mutilating people as artistic beings and educating them for a world based on technocratic functionality and efficiency. Despite its discarding of history, Zeitgeist is based on ideas with a historical nature.
It is founded in the philosophy of Francis Bacon, the predecessor of modern science and positivism; in the social physics of Auguste Compte, the founder of sociology; in the political philosophy of Frdric le Play; as well as in the maxim of Hippolyte Taine: Taisons-nous, obeissons, vivons dans la science! Let us be quiet, let us submit, let us live in science! If we compare the Zeitgeist doctrine with Bacons philosophy, we shall see that their common point is a discarding of spiritual authority as a criterion for the correctness of thinking and acting.
According to Bacon, the purpose of science is not the creation of the spiritual, but of material wealth. It is not spirituality, but technique as the capability for conquering nature in order to exploit it which is the most authentic expression of mans power and the basis for the improvement of mankind.
Instead of pursuing truth and developing reason, it is dominated by the pursuit of knowledge, which enables the development of mans productivistic technical powers in order to conquer nature. It is already in Bacon that we meet the idea of a world civilisation, as well as the idea that the use of science can enable man to use his right to nature.
Bacons New Science does not only serve to increase mans knowledge of nature, but to offer him the possibility to conquer it and thus create a better life. Bacon aspires to a Great Instauration, where technique is reduced to a modernized magic by which the nature of things is used for the development of mans powers.
In his interpretation of Bacon, Mihailo Markovi, one of the most important representatives of the Yugoslavian praxis philosophy, points out Bacons view of nature: The road to knowledge is, first of all, the freeing of spirit from all prejudices and fixed prejudgements Bacon calls them idols , and then, subservient observation of nature, always with deep respect for what it has to teach us.
Nature can be loved only if we listen to it first. Nature should be discovered by inductive observation. Man should become its servant and interpretor, but only in order eventually to conquer nature for his own purposes.
Hence people should stop fighting one another and should unite their efforts against the common enemy unconquered nature. In order to understand the true meaning of Bacons thought, we should bear in mind when it originated when man developed his active and materialistic powers, which enabled him to get rid of religious dogmatism and natural determinism.
In the modern world, technology is not the expression of the development of mans powers and a possibility for mans liberation from natural determinism; it is rather a means for destroying both nature and man.
Instead of being libertarian, technology has become an oppressive and destructive power. The Zeitgeist project of the future is based on that.
Zeitgeist does not seek to use technology in order to help the development of human powers, but in order to enable the establishment of totalitarian control over people. The Zeitgeists combat with capitalism is, in fact, a combat waged against man as a libertarian being and against nature as a life-creating whole.
In Bacon, science does not have a social-critical and humanistic-visionary dimension. It has only a practicalproductivistic dimension. It is not a means for liberating man from a class order and creating a humanistic vision of the future based on the development of relations between human beings, mans creative being and his cultivation of nature; it is rather reduced to the means for conquering nature in order to satisfy mans materialistic needs, to which social practice is also submitted.
In Novum Organum, Bacon holds that we should get acquainted with the causes of phenomena and occurrences in order adequately to increase mans power over nature. That principle will become one of the basic political principles of Comptes social physics. Science becomes the means for studying social reality in order to preserve the ruling order in a timely and efficient manner. This is the true meaning of the maxim savoir pour prevoir, prevoir pour agir know in order to predict, predict in order to act , which is the chief directive for scientists, who are reduced to social engineers in their relation to society and the future.
Turning science from the means of conquering nature into the means for conquering people this is the essence of Comptes social physics and the supreme political principle of Zeitgeist: the cognitiveproductivistic power of man becomes the power of manipulating people which is concentrated in the hands of the technocratic elite.
Science and technique, as the means for conquering natural laws, become the means for technocracy to do away with the emancipatory heritage of mankind and human powers and to submit society to the laws of the technical world. Thus, science based on facts and inductive thinking becomes the means for eliminating prejudices which prevent man from increasing the certanty of his survival and from stepping out of the existing world.
Bacon seeks to create a new world corresponding to a new philosophy, which he sees as an Active Science. Zeitgeist also departs from the fact that technique can be useful to people and that it can increase the certainty of their survival. However, today it is not just about discarding dogmas and prejudices, but also about doing away with the emancipatory legacy of modern society, as well as a humane future that can be created on its foundation. Zeitgeist seeks to use technique in order completely to submit man to a technical world and a technocratic elite who rule that world.
Zeitgeist deals with the reason stemming from the fact that appealing to reason regularly meant calling man to free himself from everything existing and creating a world suited to the ideals of humanity.
Ljubodrag Duci Simonović