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Comte Henri de Saint-Simon – His concern for the poor shines above everything else

Louis de Rouvroy, duc de Saint-Simon

Louis de Rouvroy, duc de Saint-Simon (Photo credit: Wikipedia)

Claude Henri de Rouvroy, comte de Saint-Simon (1760-1825) or, more commonly, Saint-Simon is one of those figures who comes up regularly in sociology courses, especially so-called “classical” or “classical theory” courses.¹

Until writing this entry, I knew little about him. But I felt he was important because so many books and professors (the better ones, anyhow) mention him in passing.

Looking over Wikipedia this morning to update my 2009 entry, Saint-Simon turns out to be quite interesting.

Born in Paris as a French Aristocrat, he spent some time in America, fighting under George Washington in the siege of Yorktown. Back in Europe, he took up the cause of the poor, which lead his being called the founder of French socialism.

He supported the French Revolution but was put in jail during the Reign of Terror because of unwarranted suspicions that he was a counter-revolutionary. Luckily for him, he was released from prison in 1794 before literally losing his head. By this time French currency was devalued, which left him rich. But he was cheated out of his fortune by his business partner.

After an unhappy marriage that ended in a year, he wrote and tried to recover his lost fortune without success. He then spent time in a sanatorium. Ten years later, discouraged by his lack of influence on the world, he attempted suicide. According to the story, shooting himself six times in the head didn’t kill him, although he did become blind in one eye.

Nederlands: Portret van Claude Henri de Rouvro...

Portrait of Claude Henri de Rouvroy from the first quarter of the 19th century (Photo credit: Wikipedia)

Relatives helped him out but Saint-Simon lived his final years in abject poverty. Perhaps this had something to do with his earlier concern for the poor.²

Saint-Simon reacted against the brutality of the French Revolution and envisioned a society where science and technology would guide the workings of religion and politics. He disliked government intervention in the economy, making his approach differ from how we usually understand “socialism.”

Concerning religion, he believed in a divine power but wanted to strip away the dogmas and routines of both Protestant and Catholic Christianity to get to the core of Jesus’ message as he saw it. For him, theory wasn’t done for mere pleasure or, as a twisted professor I had allegedly once said, for a “paycheck.” For Saint-Simon, theory and practice should go hand in hand to alleviate suffering and elevate all peoples to the highest possible good.

Saint-Simon’s writings remain influential in sociology. He had particular impact on the political views of Auguste Comte (17981857), especially with regard to the concept of progress. Comte in turn influenced Emile Durkheim, now hailed as one of the founding fathers of sociology.

Tumba de Saint Simon by Cosmovisión / Juan Luis Sotillo

Tumba de Saint Simon by Cosmovisión / Juan Luis Sotillo

¹ Sociologists tend to join the dots for us, telling us what is important according to how they see things today. The word “classical” should be taken critically too. It’s full of connotations about legitimacy and importance.

² If the soul is beyond space and time, as some mystics tell us, quite possibly Saint-Simon’s future state influenced his younger concerns. You won’t find this idea among the rank and file of psychologists and psychiatrists in the 21st century, but I think it’s quite possible and hopefully an idea that future theorists will pursue.

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The System

Lost in the system: id iom

Lost in the system: id iom via Flickr

The system is a term that enables individuals to speak about interlocking social institutions, discourses and practices in a positive, negative, ambiguous or ambivalent manner. It can imply almost anything, so it’s (usually) a safe way to talk about the undesirable aspects of society and human nature without fear of repercussion.

Along these lines, the idea of the system often carries negative connotations about systemic corruption. Sometimes the system is used to advocate some kind of practical compromise. For instance; “You gotta work the system” (i.e. play the game).

More commonly, we hear people say something to the effect of… “s/he’s a nice person… I hope s/he doesn’t get gobbled up by the system.”¹

This whole conundrum is perhaps best expressed in the arts.

In the song “Maybe the Poet” (1984) by Canadian folk-rock musician Bruce Cockburn we hear:

Don’t let the system fool you
All it wants to do is rule you

Cockburn, who is a bit of a green/social/spiritual activist, nevertheless played a concert sponsored by a major cigarette company, with a visible billboard ad on stage.

The awesome rapper Guru, rest his soul, had this to say in “Living in this World” (1995):

It’s critical, the situation is pitiful
Bear in mind, you gotta find somethin’ spiritual
We never gain, ’cause we blame it on the system
You oughta listen whether Muslim or Christian
Or any other type religion or creed
‘Cause what we need is less greed²

Personally, I don’t think anyone can totally remove themselves from the system. Even the street person who eats garbage from fast food garbage bins survives on food that, in its production, is endangering the South American rainforest.³

¹A similar situation is found with the words “politics” and “political.” When people use these words in the small-p sense, they’re probably saying, “I know what the heck is going on, but I’m not so stupid as to say it outright.”

² Read more: Guru – Living In This World Lyrics | MetroLyrics

³ See

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Noam Chomsky

Chomsky at the World Social Forum (Porto Alegr...

Chomsky at the World Social Forum (Porto Alegre) in 2003 (Photo credit: Wikipedia)

Noam Chomsky (1928 –  ) is an American intellectual, political activist, and professor Emeritus at MIT who initially distinguished himself in linguistics.

During the Vietnam war Chomsky became increasingly visible, criticizing those who believe the United States sets the standard as a moral and ideological leader for the rest of the world. Since then he’s never looked back.

He and others like Michael Moore figure prominently in the 2003 film, The Corporation. The film offers some insights into the nature of human hypocrisy, especially when connected to the profit motive. However, as one reviewer at put it, “the film is useful but incredibly biased.”

The same could be said of Chomsky’s work. Specifically, Chomsky seems to downplay the positive aspects of corporate production. Chomsky’s critics say that the capitalist impulse and profit motive are necessary for technological social progress. And they note that human rights records and charitable donations are often weaker in communist countries than they are in capitalist countries.

Those sympathetic to Chomsky’s views would argue that more egalitarian, socialist-style systems could also be creative, progressive and humane. In fact, he’s become something of an inspiration for some leftist activists who are appalled by the shortcomings but perhaps not mature enough to fully appreciate the good in capitalist democracies.

A particularly vehement attack against Chomsky’s views on terrorism and the post 9/11 Iraq war is found in The Anti-Chomsky Reader by Peter Collier and David Horowitz, eds.

According to Chomsky, parroting his Marxist mentors-what Uncle Sam really wants is to steal from the poor and give to the rich. America’s crusade against Communism was not a battle for human freedom, but actually a war “to protect our doctrine that the rich should plunder the poor.” This is why, according to Chomsky, we have busied ourselves in launching a new crusade against what he regards as a fictive terrorism after the end of the Cold War.”¹

Despite his criticisms of the US, Chomsky still chooses to live and make his living there, which definitely says something.

¹ The Anti-Chomsky Reader by Peter Collier and David Horowitz (eds.), Encounter Books, 2004, p. 185.

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Chaos Theory

The Lorenz attractor is an example of a non-li...

The Lorenz attractor is an example of a non-linear dynamical system. Studying this system helped give rise to Chaos theory. (Photo credit: Wikipedia)

With roots in the mathematics of Henri Poincaré (where very small initial system differences can produce significant variations in outcome) in sociology Chaos theory is a popular idea centering around the view that social organizations and businesses operate more like clouds in the sky than a railroad train (not to be confused with the recent and hip term, cloud computing).

Sociologically speaking, interactive Chaos theory systems can be perceived and predicted in a general, non-linear sense but precise numerical and linear-based predictions are beyond its reach.

Chaos theory is not about randomness. In Chaos theory causes and effects are taken as highly complicated, making prediction and control far less precise than in linear systems. This absence of linear precision, however, enables individuals to set off explosive social effects, providing they’re adept at perceiving trends. A small act within the right part of a system can create chaotic social reactions, not unlike an atom bomb.

An example of Chaos theory in nature would be the popular idea of the butterfly effect—could a butterflies’ wings at one side of the globe cause a chain reaction of events to bring about a hurricane at the other side of the globe?

The sociological notion of the butterfly effect actually borrows from mathematical Chaos theory, where name was first coined.

Like many new theories, the idea of universal morality is generally omitted in chaos theory, being replaced by the belief that cleverness, alone, is the appropriate criterion for social engineering. Allison Brown at the University of Chicago points out more issues concerning the sociological idea of Chaos theory: Has chaos theory found any useful application in the social sciences?

Not surprisingly, a Toronto fashion line called Chaos Theory has recently been launched. Like any catchy phrase that resonates in the social imagination, Chaos Theory will likely be reinvented in countless ways.

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India on the road, bricks, revisiting the cast...

India on the road, bricks, revisiting the caste system, New Delhi, 2001 (Photo credit: rahuldlucca)

In ancient India the caste system apparently was regarded as a positive, divinely based phenomenon. The hierarchical differentiation of human beings on the basis of color (varna) and birth (jati) was seen as a worldly reflection of a ritually sacrificed Divine Body (purusa).

Accordingly, the Rig Veda of the conquering northern Aryans¹ tells of the ritual dismemberment of a Primal Cosmic Man, on which the caste system is based.

The highest, fair-skinned Brahman caste (priests, thinkers) emanated from the head, the lower and darker Kshatriya caste (rajas, warriors, persons of action) from the arms, while the next lower and darker Vaisna caste (merchants) originated from the thighs.

Later, the additional fourth, lowest and darkest Sudra caste (servants) was added, believed to be the “feet” of the purusa. This caste was probably created by the Aryans to account for the indigenous Dravidians.

Like distinctions made by the apostle Paul in the New Testament, each caste had a unique social duty (dharma) to fulfill, corresponding to the particular part of the cosmic body from which it originated. Unlike Pauline Christianity, however, the Sudras were forbidden to study the sacred scripture of the Veda.²

In time, another fifth category evolved, the “untouchables” (quite literally, societal outcasts), whose members were allegedly so lowly that they didn’t belong to any caste. Deploring the caste system, Mahatma Gandhi called these people Harijans (“Children of God”).

Rabindranath Tagore and Gandhi in 1940.

Rabindranath Tagore and Gandhi in 1940. (Photo credit: Wikipedia)

Of the upper three castes, at age twelve the Hindu male undergoes the ritual of upanaya, receiving a sacred thread to indicate his status as ‘twice born.’  Not unlike the Christian Confirmation or Jewish Bar Mitzvah, this ceremony contains both cultural and spiritual significance.

The Buddha and Buddhists deplored the idea of caste. However, it did creep into Ceylonese Buddhism.³

The western equivalent to caste is the equally misguided idea of class. Both concepts tend to separate and evaluate individuals on a hierarchical scale. Caste did this exclusively by birth, whereas class includes other variables.

Despite the fact that caste was openly challenged by Gandhi in the 1930s and legally criminalized in the 1950s, both subtle and overt injustices premised on caste distinctions continue to this day, just as they do with the idea of class.

Related Posts » Class, Karma-Yoga, Party, Status, Weber (Max)

¹ It should be noted that not everyone subscribes to that version of Indian history. Click here for more.

² Human nature being what it is, similar prohibitions later arose in the Christian Church regarding the study of Latin and the reading of the Bible.

³ S. G. F. Brandon ed., Dictionary of Comparative Religion (1970: 175-177).

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English: The OWNER of this passport picture of...

Passport picture of Willard Van Orman Quine (Photo credit: Wikipedia)

A Dogma is a doctrine or a creed that can refer to religious or non-religious belief. The word “dogma” comes from the Greek dogma (“opinion” or “that which seems good”).¹ Dogma often refers to beliefs articulated and endorsed by the Papacy of the Roman Catholic Church, apparently derived from divine revelation, and to be accepted by believers despite the lack of conventional scientific evidence to support them.

But the word dogma has also been applied within the philosophy of science. For instance, Willard Quine wrote a seminal paper, Two Dogmas of Empiricism, which levels a devastating critique of those who uncritically accept truth claims made by scientists.²

In everyday usage, the word dogma can refer to any kind of authoritarian claim that demands or depends on unquestioning belief. For instance, we have dogmas about healthy eating habits, normal sleep patterns, the efficacy of some green products, what constitutes intelligence and success, to name a few.

Related Posts » Aquinas (St. Thomas), Assumption, Church Fathers, Doctrine, Enlightenment, Heterodox, Holy Spirit, Infallibility, Postmodernism, Science, Transubstantiation, Wisdom

¹ S. G. F. Brandon (ed.) Dictionary of Comparative Religion, 1971, pp. 244-245.

² Unfortunately, if someone is callow or careless enough to be uncritically blinded by science, they probably won’t take the time to try to understand what Quine is saying.

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Philip II of King of Macedon, Ny Carlsberg Gly...

Philip II of King of Macedon, Ny Carlsberg Glyptotek via Wikipedia

Hegemony is a political science term with ancient roots.

In the Greco–Roman world of 5th century European Classical antiquity, the city-state of Sparta was the hegemon of the Peloponnesian League (6th – 4th centuries BC); King Philip II of Macedon was the hegemon of the League of Corinth, in 337 BC, (a kingship he willed to his son, Alexander the Great).¹

In the 19th century historians used the term to describe one nation’s power over another, and by implication, the whole notion of Imperialism.

The Italian Marxist Antonio Gramsci (1891 – 1937) was the first to use hegemony to describe the idea of a ruling class socially and economically dominating others within a given society.

The contemporary sociological meaning of the term hegemony points to an entire system of cultural values and practices existing within interconnected and (apparently) legitimate social institutions (e.g. markets, legal system, government, education, religion and media) which the powerful allegedly use to oppress the powerless.

Occupy DC

Image by AFSC Photos via Flickr

Along these lines, the French social thinker Bourdieu, Pierre (1930-2002) introduced the idea of “cultural capital” to try to explain the complex relations contributing to societal inequity, discrimination and domination.

For all its flaws, the recent “Occupy movement” (where protestors are sweeping the globe in protest of being “have-nots” apparently marginalized by a few wealthy “haves”)² raises the question of institutional legitimacy, which just a few decades ago, was certainly not a mainstream issue and hardly questioned by most people in the G8.



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