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By Anne Fairchild Pomeroy

A studying of Marx's critique of capitalism throughout the lens of procedure philosophy.

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Extra info for Marx and Whitehead: Process, Dialectics, and the Critique of Capitalism (Philosophy of the Social Sciences)

Example text

MT, 54) But what is this “process” whereby the limits of finite inconsistency are overcome with the infinitude of realization? I would suggest that the unity of opposites itself is process and that such unity is accomplished by and required by feeling. This is but another articulation of the ontological principle: How can the other actual entities, each with its own formal existence, also enter objectively into the perceptive constitution of the actual entity in question? . The answer given by the organic philosophy is the doctrine of prehensions.

The data of a physical feeling are other actual entities, the data of conceptual feelings are eternal objects. Because of this difference in what the type of feeling feels, there is a difference in the role of that feeling for the actual entity. A settled actual entity is necessary datum of the simple physical feeling. An actual entity in the actual world of a subject must enter into the concrescence of that subject by some simple causal feeling, however vague, trivial, and submerged. Negative prehensions may eliminate its distinctive importance.

3 Instead of a duality, dialectical phenomenology posits a unity. However, this unity is not the result of reducing the objective to the subjective or the reverse. . 4 Thus, the empirical world as I refer to it is the active phenomenological encounter that is our being-(t)here, the intersection of relations (mit-sein) that constitute this particular material/historical/epochal form of life (dasein). These descriptions are meant to highlight two features of this type of position: dialectic and process; the real unity of apparent opposites and this unity itself as generating change from the settled history of past fact.

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