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On Negativity

A work in progress, including 'An Academic Theory' and 'Negativity in Children', and a few notes on psychology.

ON NEGATIVITY AN ACADEMIC THEORY By and large, the failure of the intellect of the past two hundred years has been the failure of negativity. Beginning around the time of Rousseau’s The Social Contract, and Darwin’s Origin of the Species, people became obsessed with the potential apishness of humankind. The alternatives to apishness were sexual seductions and fetishes (even dating to African times), which if not absolutely right or good must lead to a considerable state of disaffection and disillusionment and despair. The alternatives to apishness were sexual and cultural absurdities, exaggerations, and superficial performances. Increasingly the ability to fulfill the human ideal was something ascribed only to the best people, and at the best times. The same had not been the case to the majority of people in the dirtier times of the 15th and 16th centuries. Idealization was possible then, and was often held out, although at the same time, pre-empted and withheld for a very small minority. While luxuries became available to the common people later on, there was a missed opportunity to acquire the same dignity that the noble classes once held. Luxuries seemed to be acquired at the price of fundamental dignity. It was as if the majority had missed the boat. The best things were now a privilege which even the rich and famous---splattered across the media---could scarcely afford. What was once naïve, but genuine----the aspect of human dignity----was now a preciosity akin to the fabled answer to life, the universe, and everything. So, the negativity which was present in society also entered academe. Whether the work occurred within the sciences (biology, mathematics), or social sciences (psychology, politics), or philosophy (logic, ethics, metaphysics), it was by now a trial of passage to engage in some form of pessimism: either concealed and glossed over with complexities, or overt, polemical, or in scientific terms ‘systemic’. What I have noted is that during that 200-year period, and even in contemporary debate, with some offset for an emerging trend of high-quality information, the by-line of intellectualism has been to convey that trial-of-passage into negativity. There have been a few exceptions. For example, since Freud’s ‘darkest hour’ in which he critiqued the ultimate success of the human race, Thomas Szasz has raised some clinically-motivated but informative work about the meaning of social interactions in children, suggesting that many behaviors are culturally-adopted memes which with enough behavioral training could be un-schooled. This flies in the face of the negativity conventionally adopted from Darwinism. Nonetheless, in other figures, ranging from Nietzsche to Locke, and even to Daniel Dennett, there has been an emphasis on a dark, unavoidable ’moral authority’ and other such pseudonyms, which amount to the simple idea that we are confronting a shadowy thing: the least deniable thing of all: which is merely the idea of nothing! For nothing lurks in the heart of these traditional-minded intellectuals, and more than that, the reality of nothing, and how nothing has importance beyond our deepest expectations. Nothing is the most frequent theme of critique---unspoken though it may be----nothing is at the heart of the problem of negativity. My meta-historical-psychological critique is that negativity arises merely from the inability to cope with one thing, and that thing is nothing! NEGATIVITY IN CHILDREN What Locke says, that what may go wrong with breeding of children is not to be sufficiently ruled by their parents, only appears to apply if it happens to be true. For, in another sense, there may be a majority of children whose parents rule them excessively, and whose benefits were not received adequately because of excessive instruction in the wrong subjects. Assuming the children are wrong here is assuming the parents are right----a double-assumption. And it is it my inclination to think that double-assumptions are always wrong, when they concern opposite subjects. At least, they might admit of an exception. For example, children’s key virtues may be to create a law within their life, and that is distinctly opposed to the type of law that might be introduced by a parents’ instruction. The form of law which comes from parents creates a kind of indolence----a passivity, that I have observed in myself, even from a very liberal background. The chance of destroying many vital instincts must be more extreme when children are beaten by their parents with sticks or belts, etc. Taming the body is not always taming reason. Many crazy things may emerge from the mind that has been tamed by this sort of lawless law, the law of parents taming the laws of children. The key insight is not only that children who are well-bred create their own form of law, but that it is the correct culture, rather than the correct beatings, which lead to the fulfillment of promise within that form of self-law. The natural child, as I see it, is rebellious just to the point when he is granted alternatives to ‘bruteful’ circumstances. He wants to be clever, not good. But the good person emerges from accepting his love for culture and his freedom from the churlishness of mere negativity. In some sense, only by having his own religion can the child understand religion. If the child rebels against religion (or education), he is then rebelling against himself. And he will inevitably accept the negativity if that is what it comes to. None of this progression involves receiving beatings. Failure in society is enough to punish anyone. Nor is it a taken-for-granted that failure is the best use of free-minded citizens. Nathan Coppedge / SCSU 10/26/2015, p.
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