Atheism & Humanism as Bourgeois Ideology (2)

I received a handful of scattered responses via Facebook to my podcast of last Saturday, 11/17/12 Atheism & Humanism as Bourgeois Ideology.

There is one fellow who has spread the news of my podcast far and wide among atheist/humanist and leftist circles. What he expects to come of this I do not know, or whether he is more optimistic than I about a perceptive reception. I expect nothing from either the atheist/etc. milieu or the left or both in combination.

So far I see a discussion thread on lbo-talk, the listserv of Left Business Observer:

Was something about Atheism & Humanism

So far the greatest appreciation was expressed for the opening quote from C.L.R. James & co., Facing Reality (1958):

C.L.R. James on Descartes & the Division of Labor

We shall see what else comes of this.

Atheism & Humanism as Bourgeois Ideology

For the past couple of years I have planned to do this podcast. I didn't think I could squeeze all this into an hour, but I got it all in in 3/4 of an hour. Recorded Saturday night, 17 November 2012, here is my latest podcast, installment 7 of my Internet radio show "Studies in a Dying Culture" under the auspices of Think Twice Radio:

11/17/12 Atheism & Humanism as Bourgeois Ideology 

I propose a framework in which the intellectual basis of the atheist - humanist - skeptical movement, particularly in the USA, can be seen as a progressive bourgeois ideology that, while marking an historical advance beyond pre-modern, pre-industrial, pre-technological, pre-capitalist, supernaturally based forms of unreason, addresses only one half of the cognitive sources of irrationality of the modern world, and is ill-equipped to grapple with the secular forms of unreason, which can be denoted by the term "ideology". I argue that the Anglo-American intellectual heritage of atheism has never absorbed the indispensable heritage of German philosophy and social theory from Hegel to Marx to 20th century critical theory and thus remains philosophically underdeveloped and ensconced in a naive scientism. I furthermore argue that American atheism / humanism lacks adequate historical perspective due to the historical amnesia induced by the two historical breaks of McCarthyism and Reaganism. To combat historical amnesia I highlight not only relevant intellectual history but the buried history of working class atheism. I also sketch out some relevant philosophical aspects of the history of the American humanist movement beginning with the first Humanist Manifesto of 1933. I then discuss the intellectual consequences of the political repression of the McCarthy era. From there I discuss two prominent influences of the 1960s and 1970s, atheist Madalyn Murray O'Hair and humanist Paul Kurtz. I highlight Kurtz's dialogue with the Yugoslav Marxist-Humanist philosophers and his failure to learn from the encounter. Finally, I discuss the intellectual shortcomings of the so-called "new atheism" and today's celebrity atheists in the context of the depressing political perspective of our reactionary neoliberal era. I also don't spare the dissidents within the movement from my accusations of intellectual superficiality. I end on a note of bleak pessimism.

46:09 minutes 

This podcast provides a framework for thinking about the atheist/humanist/skeptics subculture in the Anglo-American sphere (and possibly beyond) which is different from anything else you are going to find on the subject.

There are some people who are going to appreciate this podcast. There are also some people who think they appreciate this podcast. There is something essential that experience has taught me about commonality: it is elusive, often illusory.

I do not expect the bulk of my readers, even those among the "progressive" liberal-left segment of the atheist/humanist/etc. community, or the hard left, to share my perspective, whether they react sympathetically or not. Note also that while I say little about the "intellectual superficiality" of the "dissidents within the movement" (i.e. the atheist/etc. movement), those familiar with the current political controversies within that milieu may have an idea of what I'm talking about, whether or not they understand where I'm coming from.  I am not optimistic.

Still, this podcast is badly needed and perhaps it will have a modest impact.

Existentialism in America: black, white, left, right

On Richard Wright and Kierkegaard, an anecdote which C.L.R. James used to relate:

"Kierkegaard is one of the great writers of today. He is one of the men who, during the last twenty or thirty years, modern civilization has recognized as a man whose writings express the modern temperament and the modern personality. And Dick assured me that he was reading Kierkegaard because everything he read in Kierkegaard he had known before. What he was telling me was that he was a black man in the United States and that gave him an insight into what today is the universal opinion and attitude of the modern personality. I believe that is a matter that is not only black studies, but is white studies too. I believe that that is some form of study which is open to any university: Federal City College, Harvard, etc. It is not an ethnic matter. I knew Wright well enough to know that he meant it. I didn’t ask him much because I thought he meant me to understand something. And I understood it. I didn’t have to ask him about that. What there was in Dick’s life, what there was in the experience of a black man in the United States in the 1930s that made him understand everything that Kierkegaard had written before he had read it and the things that made Kierkegaard the famous writer that he is today? That is something that I believe has to be studied."

—— C.L.R. James, "Black Studies and the Contemporary Student" (1969)

Richard Wright and C.L.R. James were great thinkers of the modern condition in the mid-20th century. Their understandings became highlighted in the 1990s, notably by the Black British scholar Paul Gilroy (The Black Atlantic: Modernity and Double Consciousness, 1993). Constance Webb, James's second wife and a remarkable personality in her own right, also recognized this about Wright in the 1940s.

Another major theme of James was the difference between "the old world and the new", i.e. Europe and the Americas. He did not cast this exclusively in racial terms, but as you can see, it is one factor he addressed. (A difference can also be argued regarding the appropriation of surrealism in the Caribbean and Latin America.)

But even within the United States, the appropriation of European thought has been widely differentiated, especially between left and right. This work is especially illuminating in this regard:

Cotkin, George. Existential America. Baltimore: Johns Hopkins University Press, 2003.

Contents: The "drizzly November" of the American soul -- Kierkegaard comes to America -- A Kierkegaardian age of anxiety -- The vogue of French existentialism -- New York intellectuals and French existentialists -- The canon of existentialism -- Cold rage : Richard Wright and Ralph Ellison -- Norman Mailer’s existential errand -- Robert Frank’s existential vision -- Camus’s rebels -- Existential feminists : Simone de Beauvoir and Betty Friedan -- Conclusion: Existentialism today and tomorrow.

Here is a review I cited back in 2006:

Adamowski, T.H. "Out on Highway 61: Existentialism in America," University of Toronto Quarterly, Volume 74, Number 4, Fall 2005, pp. 913-933.

In Cotkin's book we can learn of the reactionary role played by the appropriation of Kierkegaard in the 1940s.  Here is one taste from Adamowski's review:

Cotkin never forgets the religious sources of existentialism, and thus Lowrie exists in his book as more than translator and editor. He had grown weary of the vapid ‘social gospel’ of 1920s and 1930s America, with its assumption that one might be virtuous and close to God merely because one held progressive social views. What does God care whether one is a progressive? Kierkegaard’s supreme indifference towards social moralizing offered escape from the anodyne social gospel, and Lowrie took up his own scholarly place in a tradition that would come to include, in Europe, Karl Barth’s The Epistle to the Romans (1968), as well as, in America, Reinhold Niebuhr’s The Children of Light and the Children of Darkness (1945) and The Irony of American History (1952).

This is quite different from the leftist engagement with Camus and Sartre in the 1950s and '60s.  Existentialism was popular among black as well as white intellectuals in this period.  But then consider black existentialism in the 1940s, in particular Wright's engagement with Kierkegaard. I actually got some "oral history" (actually in correspondence) from Constance Webb on Wright's engagement with existentialism, which I will have to publish one day. I don't think anyone has made a study of Wright's appropriation of Kierkegaard compared to the generally reactionary role Kierkegaard's thought played in the USA in the 1940s. Wright comes to quite different conclusions in his 1953 novel The Outsider.

For more on Richard Wright, see my web sites:

Richard Wright Study Guide

The Richard Wright Connection (The C.L.R. James Institute)

Interestingly, the Richard Wright quotes collected in Wikipedia draw substantially on my work as a source:

Richard Wright - Wikiquote

Anthony B. Pinn: Remembering African American Humanism

From the Humanist Network News:

Remembering African American Humanism

A noteworthy statement by Anthony B. Pinn. I am puzzled though by his final statement, whose meaning I find unclear:

"That is to say, rather than simply acknowledging the diversity of our movement, we might take the next step and make diversity—difference—the hallmark of our movement . . . "

I think the words "diversity" and "difference" miss the mark, that they actually reinforce what Pinn apparently seeks to transcend, i.e. mere diversity. There's actually a stronger argument to be made.

I can't read Pinn's mind, but my reasoning goes like this: if there is an argument to be made about what goes beyond the mere acknowledgment of difference, it's the centrality of the black experience to the understanding of American history, but even this is too bloodless a way of stating it. Various black thinkers and writers have stated that the black experience crystallizes all the tendencies and social forces of the modern world. The implication is that no one's historical experience can be understood without the black experience being addressed. In one way or another, this has been stated by Richard Wright, Ralph Ellison, Duke Ellington, James Baldwin, and C.L.R. James. This way of looking at things, which may have dropped out of popular consciousness for a few decades, was resuscitated in Paul Gilroy's 1993 book The Black Atlantic.

Descartes as a Moral Thinker

"'I think, therefore I am', said Descartes, and the world rejoiced at the perspective of the expansion of individual personality and human powers through the liberation of the intellect." — C.L.R. James et al

The watershed marked by the philosophy of Descartes has long been recognized. The dualism of Descartes' philosophy has often been linked to his historical and social position, e.g.:

Descartes' Dualism (Extract) by Albert William Levi

One can find such treatments also in the Marxist tradition (e.g. C.L.R. James & the Johnson-Forest Tendency, quoted above):

Descartes & Marxism: Selected Bibliography

There is, of course, the perennial favorite which deals not with Descartes specifically but with the contradictions of Enlightenment, unsatisfactorily in my view: Dialectic of Enlightenment by Max Horkheimer and Theodor Adorno. See also my web guide/bibliography:

Positivism vs Life Philosophy (Lebensphilosophie) Study Guide

Here is a book I just discovered which is alleged to challenge common wisdom about Descartes:

Steiner, Gary. Descartes as a Moral Thinker: Christianity, Technology, Nihilism. Amherst, NY: Humanity Books, 2004. See also at Prometheus Books.

There is one brief passage on Marx, and, surprisingly, Steiner finds an affinity between Descartes and Marx. Otherwise, the book appears to be innocent of Marxism. Looking through the bibliography, the one author I'm tempted to pursue is Hans Blumenberg (also known for a debate with Karl Löwith).

Here is the publisher's product description:

Although commentary on Descartes is extensive, the importance of morality in his thought has been all but overlooked in contemporary English-language scholarship. Considered to be the first modern philosopher, Descartes is often interpreted as a wholly secular thinker who acknowledged no authority above the human will. In this important reassessment of the great French philosopher, Gary Steiner shows the influence of Christian thought on the moral foundations of Descartes's philosophy.

Descartes's commitment to Christian piety and to the autonomy of human reason stand in an uneasy tension with one another. In DESCARTES AS A MORAL THINKER, Steiner examines this tension between the "angelic" aspirations in Descartes's Christian commitments and the "earthly" or technological aspirations reflected in his endeavor to use reason to ground scientific practice. Steiner provides a close analysis of all Descartes's texts and correspondence that bear on morality. By placing Descartes's work in historical context, Steiner demonstrates Descartes's indebtedness not only to Galileo and Bacon in developing his conception of autonomous human reason but also to Augustine and Aquinas in conceptualizing the human condition and the role of belief in God. Providing a detailed survey of German, French, and English scholarship on Descartes, Steiner concludes with an in-depth examination of contemporary debates about secularization, nihilism, and modernity in such thinkers as Friedrich Nietzsche, Martin Heidegger, Hans Blumenberg, and Karl Lowith. Steiner shows how Descartes's own ambivalence about the relation between faith and reason can shed light on contemporary controversies regarding what Blumenberg calls "the legitimacy of the modern age."

This bears looking into. I think this will inadvertently confirm the incomparable greatness of Baruch Spinoza.

Richard B. Moore: black activist, Marxist, secular humanist

Written 17 January 2009

McClendon, John H. "Richard B. Moore, radical politics, and the Afro-American history movement: the formation of a revolutionary tradition in African American intellectual culture," Afro-Americans in New York Life and History, 2006.

I discovered this publication just a week ago. It contains a plethora of first-class historical articles, many of them linked to my home area of Western New York. The way to access these articles is via "Access My Library". You can either log on to the system via your public library card if your library is a subscriber, or get a 7-day pass to access all the articles you want, such as this one.

McClendon is the author of numerous serious articles on black philosophy and intellectual history and of C.L.R. James's Notes on Dialectics: Left Hegelianism or Marxism-Leninism?, the only book on James's philosophy worth reading other than Loren Goldner's Herman Melville: Between Charlemagne and the Antemosaic Cosmic Man: Race, Class and the Crisis of Bourgeois Ideology in an American Renaissance Writer.

This is an extremely rich article. It recreates the central grassroots role of the black left in Harlem, depicts the linkages between Moore and Hubert Harrison and a black atheist and secular humanist intellectual tradition that nobody knows about, highlights Cornel West's distortion of radical history, and more.