Here, nature is conceived not merely as a constellation of ecosystems but also as a meaningful natural history, a developing, creative, and fecund nature that yields an increasing complexity of forms and interrelationships. And what makes this complexity so significant is not just the stability it fosters (an obvious desideratum in its own right, needed for both the biotic and social worlds). Nature’s evolution toward ever more complex forms is uniquely important in that it enters into the history of subjectivity itself.
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We live so completely immersed in our present that it absorbs all our sensibilities and hence our very capacity to think of alternate social forms. Thus, I will continually return to preliterate sensibilities, which I merely note in Chapter Two, to explore their contrasts with later institutions, technics, and forms of thinking in hierarchical societies. But the hierarchical organization of all differentia did not end with the structuring of “civil” society into an institutionalized system of obedience and command. Thus, the effort to restore the ecological principle of unity in diversity has become a social effort in its own right — a revolutionary effort that must rearrange sensibility in order to rearrange the real world.
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And there is a ground on which this libertarian ethics can be reared-an area that provides a sense of meaning that does not depend upon the vagaries of opinion, taste, and the icy need for instrumental effectiveness. All nonsense of “folk,” “race,” “inexorable dialectical laws” aside, there seems to be a kind of intentionality latent in nature, a graded development of self-organization that yields subjectivity and, finally, self-reflexivity in its highly developed human form. Such a vision may well seem like an anthropomorphic presupposition that also lends itself to an arbitrary relativism, no different in character than the “subjective reason” or instrumentalism abhorred by Horkheimer. Yet even the philosophical demand for “presuppositionless” first principles is a presupposition of mind. We have yet to establish why the ancient belief that values inherent in nature provide more reason for doubt than Bertrand Russell’s image of life and human consciousness as the product of mere fortuity, a meaningless and accidental freaking of nature into the realm of subj ectivity. It is not in this book that the reader should expect to find the “concrete universals” that will stimulate imagination and evoke the details of reconstruction, but rather in the interchange of utopian views that still awaits us.
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Communal property, once property itself has become a category of consciousness, already marks the first step toward private property — just as reciprocity, once it too becomes a category of consciousness, marks the first step toward exchange. Proudhon’s celebration of “mutual aid” and contractual federalism, like Marx’s celebration of communal property and planned production, mark no appreciable advance over the primal principle of usufruct. Both thinkers were captive to the notion of interest, to the rational satisfaction of egotism. The whole camp wishes to hear of his hunt, and he can expect the same ridicule at failure, or the same praise if he managed to kill a little bird, which would come upon a full grown man. So he plays, and learns, under no shadow of parental disapproval, and under no restraint of fear. Many arms gave him comfort, many faces smiled at him, and from a very early age he was given bits of food which were chewed by various members of the family and placed in his mouth.
The dispute reached its culmination when the Holy See excommunicated the Holy Roman Emperor, Henry IV, for contumaciously resisting the Church’s claims, and called upon Henry’s subjects to deny him fealty. Rarely do we encounter in Justitia’s checkered career a more unadorned attunement of her scale to ethical quanta. Even acts that yield a calculable predominance of pleasure or pain are atomized and lend themselves, in Bentham’s view, to clearly delineable episodes, just like chapters in a Richardson novel. What is striking about Bentham’s ethical atomism is the kind of rationality it employs.
