The Philosophy of Absolute Rational Will

It will be easy for the careful reader to understand that the latest, the newest philosophy ? The Philosophy of Absolute Rational Will ? is a true philosophy for it sublates the principles of all preceding philosophies. Without question, it is of paramount importance for a philosophy to wait for its understanding readers to come.

The time of the Philosophy of Absolute Rational Will has come. As Hegel states in the very end of the Preface of his Phenomenology of Mind ?it is the nature of truth to force its way to recognition when the time comes, and that it only appears when its time has come, and hence never appears too soon, and never finds a public that is not ripe to receive it.?¹ 

Since the very beginning of the science of philosophy in Ancient Greece bios theoreticos ? and especially, the state of philosophical contemplation ? has been considered to be the highest good of Man and the source of his supreme fascination and happiness. Passive contemplative philosophy brings up cohorts of passive thinkers for whom the highest fascination and happiness comes when their intellects are in a state of contemplation. These self-deceived aristocrats of spirit, who live in the mirages of their personal spiritual kingdom and in the conditions of total atomisation of their political community can only bring up people of their own kind.

A host of philosophies have been interested ? and it seems that they will continue to be interested ? in Man's Mind and his spiritual life only. They do not deal with Man's material life, i.e. with his economic and political life, and in so doing they fail to deal with the Absolute Material Volition in its totality and complete reality. Spiritual philosophy has never been aiming at anything higher than just explanation of the world. In most cases traditional philosophies limit themselves to the history of the thinking I. They focus on the thinking I. They denigrate the willing I. Such philosophies have had much less practical impacts on real practical history. Not being strong enough to think in the categories of the totally practical ? knowing and possessing itself, ? Rational Will of the universally willing subject, they could hardly influence real life.

It is high time we banned the escapism of cognitive philosophy from reality. Contrary to the pompousness and officiousness of cognitive contemplative philosophy, the Philosophy of Absolute Rational Will manifests the will for a defiant rebellion against academic philosophy; Politovolia² is written in perfect accordance with the Spiritual Will of other pragmatic political philosophers, such as Jean-Jacques Rousseau, Karl Marx, etc. Being the complete reality and the highest organisation of the Absolute, Politovolia is more-than-Philosophy; it goes beyond philosophy for it fully complies with Marx's eleventh thesis, which says: ?The philosophers have only interpreted the world in various ways; the point is to change it.? Philosophers have only tried to explain the world. The point is to have the political will to will the improvement of the world, to will its higher development. Contrary to contemplative philosophy ? which is totally and despicably passive, ? it is Politovolia that is the manifestation and embodiment of the highest fascination and happiness for only Political Will in action is the highest summit of all human activities. Having a politically self-determining personality is the most desirable quality for every Man as it and only it makes us work for the welfare of humanity and promote it.

Hegel, the greatest and most speculative philosopher of all time, and so many other philosophers were only interested in intellectual cognitive philosophies and in what they called Absolute Spirit instead of examining the total material-rational objectivity of the Absolute. Dealing with Spirit and cognition only they failed to realise that the Philosophy of Spirit is only a moment of the entering into self-possession Rational Will. The Absolute is Will; in our cognition it becomes a self-cognising Will whose goal is to free itself from the kingdom of necessity.

The science of philosophy has always needed ? but seldom had, ? philosophers having the will to make it an integral part of actual life. The potential of the newest philosophy, the Philosophy of Absolute Rational Will to overcome and succeed in achieving this supreme aim is of vital importance, all the more, that it is completely preoccupied with the idea of making philosophy a totally universal science having absolutely practical applications in everyday life like all other Natural sciences. What I mean is that while during Hegel's lifetime the task of philosophy was to change its status of being just "love of wisdom" and become a genuine science, the task of our time is to develop explicitly its practicability, with the result that what has been so far only in-itself is now to be presented in the magnificence of its blossoming. Having in itself the highest necessity of the Absolute, philosophy wills to bring back into use its unity with the Natural Sciences, which it enjoyed in ancient Greece. Without question, philosophy has the need to become a practical science concerned with the application of knowledge to useful ends rather than with theory and pure speculation only. The best criterion for scientific philosophy is its capability of being put into effect, in other words, its capability of dealing realistically and sensibly with practical life and professional work. A true and good philosophy can be put into practice; what does not seem practicable today is to be one of the practical applications of the Science of Philosophy tomorrow for it cannot but aim at practical ? usable as well as workable, ? proposals.

In theory the Absolute Truth is the highest summit of Hegel's Absolute Idea; in practice Hegel's Absolute Truth is not known and grasped yet. Here we can see the contradiction between the idea of Cognition and the idea of Volition and its Hegelian sublation; a contradiction, which is solved and sublated by the Absolute Idea. Thus, the total and infinitely rich content of Volition is lost and not taken genuinely into consideration at all. Hegel's Absolute Idea is not the true sublation of Cognition and Volition for only the intellectual moment ? only Cognition, ? is taken out-and-out into consideration, while the volitional one is not truly sublated by the Absolute Idea and, consequently, the Absolute is devoid of its material Volition. However, could we expect more from the Science of Logic provided that the latter is only looking for truth, the whole truth, the Absolute Truth. Paradoxically enough, in so doing, in its searching of the Absolute Truth, Cognition does not find out and reveal the truth. As a matter of fact, we see that the Kantian "thing-in-itself" is replaced by the Hegelian "Absolute-truth-in-itself." But is the advancement a remarkable one? We are told about the Absolute Truth but the very Absolute Truth is not and cannot be given to us. The ultimate truth of the world and about the world has not been told yet; everything is still in the future and will always be in the future. The Will to truth is insuperable and it is thoroughly engaged in its as much inherent as eternal process of striving for it in order to cognise itself but only to enter into infinite possession of itself and, consequently, to govern the World.

As a mater of fact, Hegel's Absolute Spirit is the perfect mental reflection of the Absolute Rational Will, but nothing more than a mental comprehension, and it is as much good as everyone's mirror reflection is the "perfect" reality of his corporeal Rational Will. In "the light" of the famous proverb ?The darkest place is under the lantern?, we could metaphorically say that Philosophy used to deal with light only, not with the source of light, i.e. the Spirit tends to deal with itself only, not with its source in the complete reality of the Absolute. Since the very beginning of the science of philosophy the self-important Spirit prefers to deal with the cognitive tool of rational Volition only, not with the complete reality of the Absolute, which creates this instrument. At what a price! The superficiality and superfluousness of modern intellectualistic philosophy are incredible; there is no wonder that not only is academic Philosophy in deep spiritual crisis but it is also in profound volitional crisis and utterly incapable of influencing the public in large. It cannot and does not exert any influence whatsoever on practical life. The pragmatic 20th Century had sufficient reason to want to get rid of Philosophy for philosophy had succeeded in becoming a tiny part of the Universe of practical knowledge; academic philosophy is bound to have neither future nor an enthusiastic audience in the 21st Century. The best critique of modern contemplative philosophy is the complete disillusion of people of practice with it.

Contemplative philosophy deserves all the rage of Men of action. Being the absolute actual, it is namely Political Will that rules the world. Having Political Will is the highest determination of Man, the highest summit he can attain in the total process of his self-development. It is the most desirable quality for it and only it makes us work for and promote the welfare of humanity.

Only due to its dealing with itself alone could Spirit have tended to express superiority over Will. Intellectualistic philosophers fail to go beyond the notion of powers of Mind; for them both Will and Thinking are only different powers of Mind. They are not capable of thinking in the categories of Absolute Rational Will and seeing Aristotle's Entelechy as Volition, i.e. as a category of the Absolute Rational Will. What they base their findings on is the decision making process which involves first and foremost Thought ? the thinking brain. It is for this reason that they cannot and do not treat the Absolute in its entity.

We have to talk about Will in the categories of material Volition ? it is the absolute end in-and-for-itself. It is beyond knowledge. It transcends knowledge. It is infinitely more than intellectualistic knowledge. It determines the HOW's and WHY's of human history. Will speaks the most perfect "language" ? the language of action; it is the absolutely actual.

Politovolia, the universal practical Political Will in its truth and actuality, is totally concrete because ? unlike contemplative philosophy, ? it manifests and implements the absolute ends of Man. There is a world of difference between Hegel's speculative philosophy and Marx's empiricist political will. Hegel expresses the true in its absolute form presented once and for all. He seems not to care about the concrete needs of his time; he does not feel them. And that exactly is the reason why Marx has changed the world and achieved much more than Hegel could have ever hoped to do. Unlike Hegel, not only does Marx's philosophy describe the world and explains it but it also wants to change the World and does change it. Hegel takes up a position on the actual: the state, the government, etc. but does not want to change it; he becomes reconciled with it. Marx ? a man of great political will ? was the hero who has changed the world and made it a better place to live namely because he was solving and successfully solved the concrete tasks of his time as well as the concrete tasks of the World History. Marx found and raised up the principles of humanism of his time. He was an outstanding son of his time for he was a man of genius capable of understanding the absolute ends of the Rational Political Will of his time better than anybody else and seeing further than any of his contemporaries. The humanists set themselves the task to develop his principles. The principles of concrete politovolia.

Reading philosophical and historical books, I have always been astonished by the huge difference between their language ? so tremendous is the difference between their categories, so irrelevant is the language of philosophy when it tries to explain the course of World History. The reason is simple. Philosophy deals with Spirit, substance, etc.; it is out of this world. The absolutely actual History ? not the written one with all its preposterous misinterpretations and pathetic partisan ideological approaches ? is all about conquering, economy, politics; its method is thoroughly down to Earth. The real history and the written history should be one and the same for history is the totally real; it is the real manifestation and true advance of the Absolute Rational Will.

Human history presents us a different picture ? it is the world of domination, struggles of political classes, of political Wills. Speculative philosophy seldom succeeds in presenting the real World-History; so much is it concerned with its own love of Wisdom and its own products that it is not capable of grasping the laws and self-determinations of real Man in history.

History presents the realizing itself Rational Will. Human history can only be understood as Rational Will in action; the acts of Absolute Material Volition are acts of Willing. Absolutely everything I ? everybody is ?I? ? do in my everyday life is a pure manifestations of Rational Will in action.

Reading Descartes' Principles of Philosophy, it is not difficulty to see how decisively his philosophy makes a total break with Medieval Philosophy. Instead of Anselm's proof of God's existence, now Man is interested in proving the truth of his own being. "Cogito, ergo sum;" such is the absolute need of Spirit to develop its phenomenology. Descartes' "I think, therefore I am" is a pure product of phenomenological thinking. However, phenomenological thinking is just the beginning of the science of philosophy. The phenomenology of Spirit is not able to doubt in itself and ask the perfectly essential question: "But why do I think?" The Philosophy of today has been able to attain to a higher apex and say: I will to think my Will! I think for I have to know my will. Will and Willing are definitely higher categories than the categories of mere existence as well as the ones of the phenomenology of Spirit. Before I think, I will, I strive for, I have appetites, instincts, desires, volitions: I will my corporeal desires and fully enjoy the perfection of their materiality. Will is the self-knowing and self-wanting Volition. The living being - the total material Will to act, - possesses itself and "knows" its Will utterly well.

I exist because the Absolute Rational Will wills so; it is the Absolute that wills me to live. The Absolute is willing and thinking itself Rational Will. My hunger, thirst, sexual appetite, pain, desires are the volitional manifestations of its power. These physical (corporeal) volitional manifestations of existence are infinitely stronger than the nirvana of "Cogito, ergo sum" - the extinction of all desires and passions. Descartes does not bear in mind that the baby - as well as mankind in its childhood, in the beginning of all beginnings, ? does not speak, does not think but wills. He failed ? all rational philosophers have failed, ? to take into consideration the fact that before the baby thinks, it wills because its body has the will for welfare and freedom. Realistically speaking, being one of the greatest moments of the human body, thinking has no other aim but to serve the Will. The baby's Will, which is rational in itself, has the urge, the desire, the volition to develop its brain, to start thinking and become rational for itself.

Not only do we have intellectual knowledge about the world we live in, but we also have "volitional knowledge" of the most wonderful description: we possess the supreme unmistakable knowledge of our body before we even start developing any intellectual knowledge. We have the will to eat, to drink, to live, to walk, et cetera, ? the way we feel hunger, the way we feel thirst, the way we feel sexual hunger and the way we live, are all manifestations of our internal volitional self-possession, which is totally rational in itself. If we want to use the language of intellectualistic philosophy, we should say that volitional self-possession is nothing else but volitional knowledge.

Men of action need the supreme good of the theoretical, of bios theoretikai, as a moment of the supreme good and the highest End of the practical in which they are totally engaged. Solving their contradiction, these two different approaches to the Absolute unavoidably come to their consummate unity because of their one-and-the-sameness. Hegel is absolutely right to claim that in theoretical, intellectual philosophy "The most perfect method of knowledge proceeds in the pure form of thought: and here the attitude of man is one of entire freedom. That the form of thought is the perfect form, and that it presents the truth as it intrinsically and actually is, is the general dogma of all philosophy." (§24n) Nonetheless, he fails to say that thinking is a way of willing, a moment of the process of willing for the task of thinking is to serve the willing itself Will, which is the thinking itself Rational Will. Men of practice do use their thinking power in the way they use all their other active powers, such as eating and drinking, sex and labour, etc. In the practical philosophy of mankind, ? in all applied sciences of great practical use, ? the goal of thinking is not pure knowledge for the sake of knowledge, but to rationalise the actions and practical activities of their wills.

The power and the role of rational Voluntarism in World History are undeniable. The totally rational practice of Will has been at work since times immemorial and, undoubtedly, it is in the very heart of the eternally young working Rational Will of all human generations and totally practical philosophy of mankind. All determinations of Spirit belong to the Rational Will, are determinations of the Rational Will for Spirit is only a means of the ever-freeing itself Will. Freedom is the truly legitimate Rational Will, which thinks itself as it wills itself only.

Unlike Hegel's philosophy, which abandons politics, economy, trade, the philosophy of Absolute Rational Will is so universal that it has them as its own inherent moments.

Dear speculative philosopher! One day your brain might "see" that in your complete actuality you are more than a Spirit and acknowledge that you are a Rational Willing Being. You do not only will to "cognise yourself." You will the total actuality of your human nature. Only due to your willpower you have the supreme determination of your will to have a car, a TV set, a computer, a flat or a house, enough food, you will to live in a good state with a stable economy. Examine your actual life in its truth! Providing that you succeed, you will realise that most of the time you do not "Cognise yourself" as Hegel and other intellectualistic philosophers teach you but you "Will yourself." You will to live, you will to be in power over your immediate actuality, you will to be free... and then, only then if your brain is able to overcome the fog of Hegelianism and intellectualistic (rational) philosophies, you can realise that you are created by God (or by Nature if you will) to will yourself for not the self-knowing Spirit, but Freedom of Will is the supreme Good, the highest Good of humanity.

It is Will that wills to achieve its freedom, to free itself for Freedom contains in itself its infinite necessity to get into possession of itself; it has the volition in-and-through itself to come into possession of itself. It is the final End for itself, which it invariably realizes. This is the final end of God for God wills his own Will and nothing else he wills for himself. Jesus Christ, the Son of God acknowledges that saying in his utterly splendid prayer to God: "Thy Will be done." Yet, the Church Fathers developed only the spiritual part of Jesus's teaching, which Hegel was tremendously influenced by. However, they abandoned the volitional part of his teaching. They failed to express Cod's Rational (Spiritual) Volitionalism; a failure that had tremendous consequences for the development of Western Philosophy.

Yet, nothing great has ever been achieved without Will. Will realises its own rationality in its knowledgeable volitions and desires. True, human beings think and know for knowledge and thinking are needed for the welfare of their as much material as rational Will, which is a manifestation of the willing itself Absolute Rational Will.

Man is a Will, an in-and-for-itself End of actual Will. Materialist philosophies cognise the material moment of actual Will while Rational Philosophy cognises its ideal moment, Spiritual Will. It is exactly the philosophy of Absolute Rational Will that interweaves materialism and idealism for matter and Spirit are naturally and totally interwoven by the divine principle of Rational Material Will, which manifests itself in each material activity of Man, of humanity and aims at Freedom - its highest End.

I ? everybody is I ? am created to will the universal object, it is for this reason that my Will is a thinking one in total accordance with the logical Volition of my nature. In fact, the determinations of my thinking Will have power in-and-for-itself for they are a manifestation of the principles of the very divine nature of the Absolute. I can only will what I have been created to will. Man is the living willing itself Rational Will. The point is that we are the complete reality of the Absolute Will, its total manifestation. We are what God, the Absolute, wants us to be. We are continuously entering into possession of the Absolute Will for such is the power of the absolute necessity of the latter to come into possession of itself and become the willing itself Rational Will.

In everyday life I mainly will. My life consists of acts of Will. Will is unstoppable and irreversible. And yet, intellectualistic philosophies talk only about rational thinking. So much are we spoiled by passive philosophers that we do not express the power of our Will. We are taught to be passive, to be passive consumers of modern pop and mass culture. Politics is the most inspiring and elevating human activity; it educates better that anything else. The task of Man is to act politically, to be a citizen, to manifest his Rational Political Will.

Plato used to say that as long as philosophers do not take charge of the government, there will be no end to the evils of the state or to those of the human race. He was willing to see philosophy unite with government. He asserted that philosophers must have the government of states accorded to them. Today the Humanists want to express and manifest their profound belief that in modern life it is politics that must be the newest religion of the always living God. Only when everybody gets involved in day to day politics, will we carry out into practice the great desire of the absolute: sovereignty of the People.

The ethical imperative of each individual is to develop his Will to the degree at which he comes into possession of the general principles of the Universal Will and being the willing itself Universal Will to attain the standpoint at which he uses them to constitute his will as the will of a statesman having the necessary life experience and political habits to carry them out into practice.

For only a person who is able to be politically engaged can be said that he/she has achieved a complete development of Will: It is definitely going to be the very best modern Politovolia can do in order to develop the Will of our time. While Aristotle claimed that politics is the highest end of Man and defined him as political animal, The Neo-Communist Manifesto says that becoming a statesman is the highest destiny of Man, the highest summit Man can achieve. The task of Man is to act politically, to be a citizen, to manifest his Rational Will.

Paraphrasing Max Weber we can say that only the chosen ones are in possession of Political Will ? the patricians of Political Will who are infinitely more important for World History than the aristocrats of philosophical Spirit. Isn't the whole development of world history a development of Political Will? Only a person who is able to be politically engaged can be said to have achieved a complete development of Will. The task of modern Politovolia is to develop the political Will of our time, to show us the way forward.

Unquestionably, philosophy must be an active science ? as active, practicable and applicable a science as all other Natural Sciences are. Only as far as philosophy is able to express the realisation of the absolutely actual Rational Volition in politics, it becomes totally practicable and elevates itself to Politovolia ? the highest apex as well as the most powerful manifestation of the universal practical Rational Will in the World. Politovolia is infinitely more important than pure cognitive philosophy; it is the complete practical and theoretical reality of the World Political Will.

Unlike all active, practicable and applicable Natural Sciences, Politovolia is the absolutely actual living manifestation of the constant fight for the unconditional right of the volitional humanity to attain the true principles of the universal Rational Will, to make them a part of its own culture, to become the willing itself universal practical Will and, in so doing, to make Mankind more powerful through creating a society genuinely based on the supreme might of the principles of its own nature ? the principles of Absolute Rational Will and its Philosophy.

Dear Reader! Read and get to know and develop the Philosophy of Absolute Rational Will.

NOTES:

1. http://www.class.uidaho.edu/mickelsen/texts/Hegel Phen/hegel_phen_preface.htm

2. On the other hand, it must be explicitly said and made crystal clear at this point that Chapter II of The Neo-Communist Manifesto is a far more profoundly developed and elaborated version of chapter Politovolia of my book On the Philosophy of Absolute Rational Will.

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