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Revealing item in today’s Times about AstraZeneca’s supposed philanthropy in selling its vaccine at cost price;
The vaccine is being sold on a non-profit basis during the pandemic but the business is entitled to royalty and milestone payments, which could become lucrative if the virus remains active in the population over the long term.
Which no doubt is what they are banking on.
Meanwhile the compensation culture lawyers are circling, as another page reports “Bereaved may sue over jab”:
At least four of the families of people who have died after having the Covid-19 vaccine are taking advice in potential legal claims.
Lovely system capitalism, isn’t it?
There is an interview in the current New Scientist with Mark Carney, ex Governor of the Bank of England and of the Bank of Canada, headed “Rethink capitalism to solve the climate crisis.”
His proposal is for governments to make investing in CO2-causing businesses unprofitable through taxes and other restrictions so that capital will flow out of them and, he hopes, into profitable climate-friendly businesses.
I suppose this would have some effect, but “solve” the climate crisis, I doubt it.
Someone tell him to consult an encyclopaedia.
https://www.merriam-webster.com/dictionary/equivocal%20generation
https://socratic.org/questions/what-is-the-difference-between-spontaneous-generation-and-biogenesis
Writing before Darwin and Pasteur, Marx was of course wrong but at the time (1844) it seemed the only materialist explanation.
“The creation of the earth has received a mighty blow from geognosy – i.e., from the science which presents the formation of the earth, the development of the earth, as a process, as a self-generation. Generatio aequivoca is the only practical refutation of the theory of creation.” (K. Marx, 1844).
Laurence Fox is standing for Mayor of London. So is Piers Corbyn. So there’s s at least one ex-Trotskyist candidate though he was in the IMG rather than the Militant Tendency which later spawned SPEW.
Good stuff Robbo. It’s the same argument that Marx used against the creationist in that quote our feathered friend is always bringing up. But that’s not surprising as our feathered friend is a creationist. He too thinks the world has been created, only he calls the creator “Social Mind” rather than “God”.
After trumpeting it as a “world beating” British achievement and accusing European governments of “vaccine nationalism” for raising questions about the AstraZenenica vaccine, now they have been forced to tell us and reveal the numbers of deaths associated with it. I bet that Oxford University regret teaming up with a dodgy pharma company to rush out a cheapo vaccine.
Competition has once again shown that it leads to cutting corners and fiddling results.
Sorry Robbo, but it looks as if you are going to have to spell out again for our feathered friend that, even though an individual outside of society couldn’t be said to have a mind, as only individuals have brains only individuals (not human society) are capable of having minds.
I don’t know about the rest of you, but I can’t conceive of a what “a social mind”, as distinct from individual minds with ideas derived from society, would be.
Is our feathered friend saying that all living humans together constitute a biological organism with a brain and an ability to think and act as one? And that it is this entity that has created, sustains and can change reality as the external world experienced by individual humans?
The argument is not over whether or not the contents of the human mind is a product of society but over how the mind interprets the information conveyed to it by the senses and the brain.
“Social Nature of Mind
German idealist philosophy made ideas the driving forces of history. Marx and Engels did not deny that the real men who made history were conscious beings who had ideas about what they were doing; their point was that these ideas did not come from nowhere and were not arbitrary. Ideas, they said, arose from material social conditions so that men’s ideas reflect their material conditions of life, their activity in society. Consciousness in the abstract did not exist: “Consciousness can never be anything else than conscious existence, and the existence of men is their actual life process” and “life is not determined by consciousness, but consciousness by life”.
The theory advanced here is not a theory of the physiology of perception and thinking (which Marx and Engels knew they were not qualified to formulate) so that talk of ideas “reflecting” social processes must not be misunderstood as a theory that the brain is a kind of camera photographing the world. It is a theory of the social origin of ideas. Though Marx and Engels did go further than saying merely that the particular ideas men held at any particular time depended on the particular society they were living in.
They also argued that “consciousness” (in the sense of the ability to think abstractly, to consider and plan future behaviour, to be aware of your own existence as a separate organism) as an empirical phenomenon was a social product:
“Language is as old as consciousness, language is practical consciousness that exists also for other men, and for that reason alone it really exists for me personally as well; language, like consciousness, only arises from the need, the necessity of intercourse with other men . . . Consciousness is, therefore, from the very beginning a social product, and remains so as long as men exist at all” (p.51).
Language is obviously a social product, the outcome of men living together in societies and communicating with each other for co-operative activity. Language is not the only method of communication, but it is a highly-developed and specialized one and one which alone makes abstract thought possible. Language can be defined as an organized system of meaningful symbols (words) standing for abstractions and mental constructs from the ever-changing world of reality. Other animals can only react to their immediately-sensed environment; they cannot abstract parts of it so as to consider, delay or plan their response. The only animal that can do this is man and it is through language that they do it (of course this presupposes also a development of the brain and nervous system that makes language and abstract thought possible). Since abstract thought — “consciousness” in the sense used here by Marx and Engels — is impossible without language, since in fact language and abstract thought are two aspects of the same thing, and since language is a social product, it follows that thinking, consciousness, mind are also social products.
Once again this view is surprisingly modern, anticipating by over half a century its systematic elaboration by George Herbert Mead in his lectures at the University of Chicago (published in 1934, after his death, under the title Mind, Self and Society). It is a refutation not only of idealist theories which see mind as some mysterious intangible substance human beings are endowed with at or before birth, but also of crude materialist theories which seek to reduce thought to a purely biological, physical or chemical phenomenon. Thought of course does involve brain activity but there is more to it than that. Marx’s theory of mind was materialist in that it explained “mind” in terms of material social conditions rather than in terms of some mysterious physical substance called “matter”.
Human beings are born with brains, but not minds. Men only acquire minds in and through society, the content of their minds reflecting their social life and experience. A man outside society, could he exist, would have a brain, but no mind. Which is why physical theories of the mind are inadequate.”
From the Socialist Standard, September 1973
There’s an interesting recent addition to the archives section here: a review from 1942 of a book on “The Myth of the Mind” by Frank Kenyon in the Thinkers Library.
Here are some extracts:
“his criticisms are equally pertinent to the philosophical word-spinners who seek to dazzle the eyes of the simple with their sophistries, the people who “prove” that the material world which surrounds and includes us possesses no reality that is independent of our sense-perceptions, and is but the eternal form of a supreme mental activity—absolute mind.
”Mr. Kenyon remarks, “The belief in the mind as an entity, is due to that principle which has drawn philosophy into such disrepute: the principle of generalising phenomena into an abstract term, and then treating the abstraction as a metaphysical entity governing the phenomena it was intended to describe.”
It is also a reminder that there are changes in the brain when someone is thinking consciously compared to when they are not. But of course what is thought is not determined by the brain any more than what is digested is determined by the stomach.
He’s an arrogant piece of guano, isn’t he, Matt?
He’s walled up so much in his
philosophical ivory tour that he is unable to distinguish between something “objective” like a zebra and something that only exists in the imagination like a unicorn as both are (in his view) creations of the human mind.In practice, when he comes down to earth, he will distinguish between the two even if he doesn’t use the word “objective” to distinguish the zebra from the unicorn. Otherwise the men in white coats would be coming to take him away.
The whole of April 1942 is now on line here.
Including this article by Hardy:
Post war trade. Another scheme to save capitalism.
Also this article by Hardy and one another February 1942:
