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We Are a Republic, Not a Democracy (part 3)

Thursday, February 11 2010 @ 07:35 PM CST

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by Lyndon H. LaRouche, Jr.

Foreword: Today Has a History

"A dishonest man said, 'That is what I chose to believe at that time. You must, at least, show respect for my sincerity!' "


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Part 1 here:
http://www.hiddenmysteries.net/gltest/article.php?story=20100211194844984

Part 2 here:
http://www.hiddenmysteries.net/gltest/article.php?story=20100211195121749

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Insofar as known relevant facts have been available, the concept of science, with the associated names for what we call "the universe," has come down to the society which emerged from the onset of the melt of the previous great reign of glaciation, as an expression of transoceanic navigation guided according to the planets and star-systems, conducted among ocean-going maritime cultures. The great cycle of the planetary system which is associated with the name of Plato, as this was referenced by the great Bal Gangadhar Tilak who understood British imperialism the best in his time, expresses this way of thinking.

We have a closer view of this matter through the origins of European physical science which must be traced through a better informed current view of the construction of the great pyramid of Egypt, and through the teaching of Sphaerics and the work of the great Pythagorean and friend of Plato, Archytas.

As I have emphasized earlier in this present report, for European civilization, in particular, to be competently understood, it is to be traced through cultures which are characteristically maritime, until Charlemagne's initial launching of the great network of rivers and canals in western and into central Europe, and the later great leap in that kind of development of the economic organization of society launched as the building of the system of transcontinental railway networks in the United States, as this was echoed in Europe, most emphatically, by Bismarck's Germany, by Russia, and according to the plan of a great enemy of the British empire, China's Sun Yat-Sen. The latter was the transcontinental form of railway building which set the British Empire into the frenzy of warfare and subversions which has characterized the global history of European civilization's imperialism since the relevant, 1890 ouster of Germany's Chancellor Bismarck at the behest of the British monarchy.

These foregoing historical and related facts, merely illustrate the point, that mankind is not organized around a rudimentary structure of interpersonal relations, but, rather, is properly to be seen as organized, as a system, top-down, but that in a certain fashion, a fashion illustrated to crucially beneficial effect, by Percy Shelley in his A Defence of Poetry. Shelley's principle is what was identified by Leibniz as dynamics.

The Principle of Dynamics
With the work of Gottfried Leibniz, writing against such hoaxsters as Rene Descartes, during the 1690s, the work of modern European science had been upgraded by Leibniz's revival of the great Classical Greek concept of dynamis, which Leibniz presented under the heading of dynamics. This concept of dynamics was advanced in a great leap, for the work of physical science, through the great revolutionary leap upwards of Bernhard Riemann's 1854 habilitation dissertation, a work strongly influenced, in crucial respects, on the principle of human creativity, by Riemann's Berlin patron, and Alexander von Humboldt protégé, Lejeune Dirichlet. In the meantime, between the work of Leibniz and that of Riemann, and, also, following the influence of Friedrich Schiller in respect to Classical drama and poetry, the notion of dynamics was stated, more broadly than in mathematical physics terms, and that with remarkably effective force, by Percy Shelley's A Defence of Poetry.

Unfortunately, this notion of dynamics is systemically excluded, still today, by the pillars of modern European liberalism, the followers of the empiricism (e.g., "behaviorism") of the virtually pro-satanic Paolo Sarpi and Sarpi's lying lackey Galileo. A notable expression of the same principle of dynamics, as met in the usages of Leibniz, is to be recognized in Albert Einstein's treatment of the subject of the uniquely original discovery of the principle of gravitation by Johannes Kepler: Einstein's notion of a finite, but unbounded universe.

That is to say, that all particular notions of the discovery of universal physical principles, are defined by a positive notion of the anti-entropic form of existence of the universe itself. However, there are certain, important, conflicting views on the nature of that universality.

The solution to the conflicts arising from debates over the notion of universality as such, lies within the bounds of a proper conception of human nature. This means the power of man within the universe, on the one side, and the way in which that power of mankind is bounded by a universal, higher principle of boundless universal creativity. In between, there is the matter of what, on the one hand, mankind is able to impose as principled changes in the organization of his universe, and what limits that universe, in turn, imposes on those changes. Hence, Einstein's view of the work of Kepler.

Genesis
The extremely poor quality of insight shown by most attempts at political and related forecasting today, since about April 13, 1945, has been the result of that particular phase of corruption in European culture set into motion by the influence of radical empiricism, such as that of the so-called "Frankfurt School" and the Congress for Cultural Freedom (CCF) on the generation which passed from birth to adolescence during the 1945-1968 interval of trans-Atlantic culture. The specific aspect of that particular cultural degeneration, which is of special significance for understanding the corruption of trans-Atlantic culture today, is the suppression of the creative powers of the mind of the generation which we have come to associate with the name of "the sixty-eighters."

The specific significance of this social fact, is located in the actuality that it is the Classical culture in European civilization which has been the "mother" of the development of the creative powers of the individual there, that to such effect that the counter-culture which shaped the character of the "sixty-eighter" has had the popular effect of destruction of the creative powers of reason among those whose character-development it influences. The point to be emphasized about that here, is that competent qualities of scientific creativity depend upon the development of creative powers of the mind which are specific to Classical modes of artistic and scientific culture, rather than mathematics, especially not the reductionist mathematics of the modern positivists such as Bertrand Russell and his followers.

Thus, the creative powers of the individual human mind are subsumed, equally, by experimental physical science and the effects of Classical artistic composition in the domain of painting, Classical music in the tradition of J.S. Bach, Classical drama, and Classical poetry. These qualities of development of the creative potential of the citizens are thus, equally and similarly expressed in the domains of physical scientific and Classical artistic creativity.

It is most notable, on this account, that all true human creativity is located in this aspect of the Classical tradition. The categorical expression of this principle is equally present in Leibniz's principle of dynamics, and the work typified by such cases as those of J.S. Bach, Mozart, Beethoven, Schiller and Shelley.

Looking at this same subject-matter of both Classical artistic creativity and scientific creativity, viewed from the vantage-points of the crucial contributions by such as Nicholas of Cusa, Leonardo da Vinci, Johannes Kepler, and Albert Einstein, or what Shelley sums up in the closing paragraph of his A Defence of Poetry, or in John Keats' famous Ode on a Grecian Urn: We must recognize that creativity itself is a principle which embraces the universe in the fashion of a specific principle of that categorical significance. This is what Shelley emphasizes, clearly enough, in the concluding paragraph of his A Defence of Poetry.

Consider that nature of things from the vantage-point of Albert Einstein's summation of the discovery of a finite, but not bounded universe. Call what I am about to describe here as dynamics, in a broader sense of the usage specified by Gottfried Leibniz.

The principle which bounds an unbounded universe is nothing other than creativity per se, a quality also expressed as human creativity per se.

That is the same notion of Albert Einstein's finite but not bounded. That is the true connotation of Leibniz's dynamics, and of Bernhard Riemann's 1854 habilitation dissertation. It is also the principle referenced by Percy Bysshe Shelley in the closing paragraph of his A Defence of Poetry. It is also the great principle of human creative optimism expressed, uniquely, by the first chapter of Genesis, and by the optimism expressed by Philo of Alexandria's ruthless attack on Aristotle's scheme.

The essential distinction of civilized man from the beasts is, that man is no animal, but is an expression in the likeness of a universal Creator, a human being who must express his or her existence by creativity per se. We do not live within the universe, but upon it. All things and creatures express creativity in their essential nature, but mankind is obliged to express creativity consciously, not as an underling, but as a mission which embodies the very meaning of his or her existence, whether as a living creature, or a force within the universe even after his or her demise.

The will to be creative, is the essential moral nature and practice of society and of the human individual within it, past, present, and future.

There are conditions of a human culture, as Shelley points to the praiseworthy state in the closing paragraph of his A Defence of Poetry, in which a more or less large portion of a people of a certain period of time, when what can best be seen when the love of humanity for its own sake acts as a great, morally uplifted power gripping the impulses of a certain people. Poetry, as Shelley emphasizes this, is an example of this.

However, underlying great Classical art or a period of pervasive passion expressed as scientific discovery, are but an expression of a more general principle, a principle corresponding to what Leibniz defined as dynamics, and Albert Einstein identified in Kepler's discovery as the nature of a universe which is immediately finite, but, since creative, is also unbounded.

So, just as physical systems are similarly defined by Leibniz as bounded by a universal creativity, so man echoes the power of human creativity in general, not only in the domain of physical science, but in those Classical modes of artistic creativity which are expressed as the passion for the fruits of human creativity per se, and for the forms of principle and composition of society which cohere with that great intention of all mankind.

IV. The Presently Onrushing Doom of the
British Empire—A Closing Footnote
As I have already emphasized:

The crisis of the European system, which, nominally, erupted around the current Greek debt situation, was never a Greek crisis as such; it was, rather, a crisis of the entire current European system since the time of Socrates and Plato, a modern crisis whose expression is currently centered, at this present moment, on the Iberian peninsula, not Greece, and a crisis of the international operations of the only nominally Spanish, actually British bank of Santander. As long as current European system and U.S. Obama Administration policies persist, the fuse of a global breakdown-crisis must be considered as lit for the immediate period ahead.

That crisis could hit Europe as a whole tomorrow, or some months ahead. If delayed until a few months ahead, it will be vastly worse when it hits than were it to erupt with full explosive force on tomorrow morning.

For this and related reasons, I have just launched the proposal for an immediate resignation, or impeachment of U.S. President Barack Obama. The pattern of his most recent pranks, leaves us no permissible margin for any less drastic course of action if the United States itself is to be saved, but, also, civilization as a whole.

[1] "... Hunger, thirst, the passion which unites the two sexes, the love of pleasure, and the dread of pain, prompt us to apply these means for their own sakes, and without any consideration of their tendency to those beneficent ends with the great Director of nature intended to produce by them."

[2] For added crucial references bearing on the characteristics of the interval leading from the onset of the Fifteenth-century, into the 1763 Peace of Paris which coincided with the initial establishment of the British Empire, consider: Nicholas of Cusa (b.1401-d.1464), Jeanne d'Arc (b.1412-d.1431), France's Louis XI (b.1423-d.1483), the discovery of a pre-estimated landfall (as aided by the measurement of the size of the Earth by Eratosthenes) in the Americas by a Christopher Columbus in 1492, and the 1492-1648 interval of recurring religious warfare, which concluded with the 1648 Peace of Westphalia, and the later establishment of the empire of the British East India Company, up to the time of that same 1763 Peace of Westphalia which set into motion the American struggle for independence from that British empire from 1763 onward. This development was followed by the 1782 role of Lord Shelburne in establishing the British Foreign Office as the reigning instrument of empire to the present day. These developments also set into motion the destruction of France through what became the first of a subsequent series of "new Seven Years Wars," beginning with the Napoleonic Wars, and was continued in an ongoing series of "new Seven-Years Wars" of the interval, this from the 1890 British ousting of Germany's Chancellor Bismarck, up to the present instant in Afghanistan. History is not a series of events, but a constantly unfolding, subsuming, non-linear process, back to the first human individual to define the existence of the human species, as a Promethean species, by the use of fire.

[3] In Boston, prior to his election as President, Abraham Lincoln had been presented with a slimy liberal's question: would he commit himself to freeing the slaves, or saving the union? He replied: the union. By saving the union, he ended the slave-system. Had he not committed himself to saving the Union through a military victory over the London-created Confederacy, black slavery would probably still be reigning in North America today.

[4] Friedrich Schiller, Die Kraniche des Ibykus.

[5] It is necessary to mention, if only in passing, that one way of what might appear to be a clever avoidance of responsibility for correcting some wrong, is to choose a course of action which is clearly futile, and, thus, using that show as an excuse for avoiding a better means.

[6] I was first familiar with Einstein's argument during 1941-1942. At that time, I admired what I read; but, from my standpoint today, I can not say that I really understood Einstein's argument in the sense that the knowledge was truly my own. It was through my understanding of Bernhard Riemann's 1854 habilitation dissertation, from January 1953 onward, and that understood from the experimental vantage-point of a notion of a science of physical economy, that I gained a view of Einstein's argument which was truly my own.

[7] My rejection of Euclidean geometry, when I was confronted with it, later, led me to every available text of English translations of Leibniz, which led to my war against what was clear to me as the fallacy of both Cartesianism and the standard differential calculus.

[8] Cf. The Pendulum Clock, Richard J Blackwell, trans. Ames, 1986.

[9] The root of the Delphi cult's characteristics were located in Asia in a large degree, but more emphatically in Egypt. The Mediterranean maritime model was a more powerful, and intellectually, qualitatively superior economic medium, intellectually, than land-based models: until U.S. development of the concept of the transcontinental railway network as the appropriate organization of the inland territories in a way superior to the maritime model for economic development.

[10] The historical relevance of Karl Marx, not as an economist, but as a political economist, has been greatly diminished by the developments since the November 1982 accession of Y.V. Andropov to power in the Soviet Union. That accession, which overturned the ongoing, serious discussions of cooperation between the U.S.A. and the Soviet Union which had progressed during the terminal months of former Soviet leader Leonid I. Brezhnev, marked the beginning of what proved to have been an accelerated rate of decline, and outright decadence, of the Soviet Union. It happened that my very special knowledge of certain circumstances of the last years of Brezhnev's life, presents the Soviet system of the late through the close of the 1970s and early 1980s as that of what may be described as an interim period of government of the Soviet system, during which I was involved, part of that time, with some extremely interesting efforts towards "swords into ploughshares" cooperation in crucially positive steps toward constructive relations between the U.S.A. and Soviet Union. When Andropov rejected my own and President Reagan's public proposal flat, the Soviet Union was plunged into what became quickly an accelerating rate of decline in its economy, which turned into a state of virtual wreckage under Gorbachov's posting as Soviet leader. Since I am a relatively rare surviving participant in certain crucially relevant insider developments among the U.S.A., certain European nations, and some others, during Brezhnev's last years, it is of presently crucial importance for present and future generations, that I speak of the developments in which I played a somewhat key role in history during the 1977-1983 interval. It was those misfortunate aspects of post-1982 developments associated with the rather different figures of Andropov and Gorbachov, which shaped not only the decline, but the disgrace of the Karl Marx as an economist who had been trained in the British school of Adam Smith and of Lord Palmerston's fame, such as Giuseppe Mazzini's master and Jeremy Bentham's protégé and successor. It was that successor, Lord Palmerston, acting through his agent Mazzini, who had, personally and publicly, appointed Karl Marx to lead what became the international Marxist movement. Sometimes, truth, when it has no other voice with which to speak, writes its message among the footprints of future history.

[11] Actually, the policy was less Harold Wilson's own, than a British imperial policy, The change was the issue of the famous bitter quarrel between Prime Minister Wilson and the legacy of the deceased President John F. Kennedy. The reaction to this opened the gates which led into Harold Wilson's accession to that post, and the consequent, ruinous, "Schumpeterization" of both the United Kingdom's economy, and that of the U.S.A. since the accession of Richard M. Nixon, Gerald Ford, and David Rockefeller's election of a then unwitting President Jimmy Carter to the U.S. Presidency. Only a certifiably, perhaps dangerous incompetent could believe in "creative destruction" today.

[12] Some psychologists who are not competent in addressing this specific topical issue which I have pointed towards here, nonetheless often show a specific quality of competence respecting certain social aspects of the problematic matters I reference here. Take what has been for me, as an example, the nominal case of the successfully bullying, often snarling businessman, at work, or a member of Congress, but, in each case, who is an impotent wimp at home. Most people live in a world to which they have become more or less, competently, or incompetently adapted for purposes of intended physical and psychological survival. What I am addressing here is a matter of a very much higher aspect of human social psychology, man's day-to-day relationship not only to his or her neighbors, but his efficient relationship, as representative of a human species, to the actual universe within which the practice of human behavior happens to be situated. Most psychoanalysts have rarely shown much concern for the truth about the universe in which we exist; even they are mostly concerned with simply "getting by" in the circumstances whose unpleasantnesses and pleasures inhabit them, or their patients, more than they it.

[13] I Corinthians 13.

[14] Herbert Feis, Europe: The World's Banker, 1870-1914.

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