【推文】Yuri Bezmenov's Ghost - The post enlightenment resurgence of the third current of Gnosticism &..
這是 Yuri Bezmenov's Ghost 最近寫的長推文（但不算很長）
由於該推文是引用他自己另一篇推文（相關），本文會兩篇都翻譯
連結
原推文1 - x.com/Ne_pas_couvrir...
原推文2 - x.com/ne_pas_couvrir...
原文及個人翻譯
原推文1
The evolution of sociological Gnosticism from Descartes to the present unfolds through a lineage of thought reintroduces pre-enlightenment Gnostic and Hermetic traditions, post-enlightenment, with the transition starting with Descartes and extending through Rousseau and beyond.
從笛卡兒（Descartes）到現今，社會學靈知論（Gnosticism）演變通過一系列的思想傳承，重新引入了啟蒙前的靈知派和荷米斯傳統，而在啟蒙之後，這種轉變從笛卡兒開始，延續到羅素（Rousseau）和其他思想家。
Descartes initiated a profound shift towards subjectivity by placing the thinking self at the center of philosophy. His method of doubt and the emphasis on individual reason—epitomized by the phrase "I think, therefore I am"—challenged established authorities and laid the groundwork for a more individualistic interpretation of reality. This inward turn set the stage for perceiving external societal structures not as natural or benign, but as potentially oppressive forces that constrain the individual's innate freedom.
笛卡兒將思考的自我置於哲學的中心，開啟了向主觀性轉型的深遠變化。他的懷疑方法和對個人理性的強調——以「我思，故我在」這句話為代表——挑戰了既定的權威，為更個人主義的現實解釋奠定了基礎。這種內省的轉變為將外部社會結構視為不自然或無害的，而是潛在壓迫性力量，限制了個人的天生自由，鋪平了道路。
Rousseau built on this idea by critiquing civilization as a corrupting influence that imposes symbolic "chains" (Man is born free, but everywhere, chains) on the individual, echoing the Gnostic concept of the material world as a prison created by a malevolent force. For Rousseau, true freedom could only be achieved by breaking these societal chains, mirroring the Gnostic pursuit of enlightenment through hidden knowledge (gnosis).
羅素基於這個想法，批評文明是一種腐化影響，它強加了象徵性的「枷鎖」（人生來自由，但無處不是枷鎖）於個體，這與靈知派認為物質世界是邪惡力量創造的監獄概念相呼應。對羅素來說，只有打破這些社會鎖鏈，才能達到真正的自由，這反映出靈知派追求透過隱藏知識（gnosis）獲得啟蒙的目標。
Hegel then advanced this intellectual trajectory with his dialectical method, which is central to understanding the evolution of sociological Gnosticism. Hegel’s process begins with the abstract, which represents a simplistic and incomplete understanding of a concept. This is followed by negation, where the limitations of the abstract are recognized, leading to its sublation (aufheben). Sublation is a complex process where the abstract is both preserved and transcended, culminating in the concrete, which integrates the insights gained through the dialectical process into a richer, more developed understanding.
Hegel’s dialectic, particularly the concept of sublation, aligns with Hermetic traditions of reconciling opposites to achieve a higher unity. In a sociological context, this process can be seen as a journey towards uncovering the deeper truths of societal structures, much like the Gnostic quest for gnosis. Hegel’s dialectic becomes a method for understanding and transcending the limitations of existing social and intellectual systems, contributing to the development of a framework for critiquing and overcoming oppressive societal structures.
黑格爾（Hegel）接著以他的辯證法（dialectical method）推進了這個知識軌跡，這是理解社會學靈知論演變的核心。黑格爾的過程從抽象（abstract）開始，代表對概念的簡單和不完整理解。接著是否定（negation），承認抽象的局限性，導致其昇華（sublation）（aufheben=揚棄）。昇華是一個複雜的過程，其中抽象既被保留又超越了，最終形成具體（concrete），將辯證過程中的洞察整合到更豐富、更發展的理解中。
黑格爾的辯證法，尤其是昇華的概念，與荷米斯主義（Hermetic）傳統相符，後者通過調和對立面來實現更高的統一。在社會學背景下，這個過程可以看作是揭示社會結構更深層次真理的旅程，與靈知派追求知識（gnosis）的目標相似。黑格爾的辯證法成為理解和超越現有社會和思想系統局限性的方法，為批評和克服壓迫性社會結構的框架發展做出了貢獻。
Marx adapted Hegel’s dialectical method to the material and social realms, identifying capitalism as the prison and the bourgeoisie as the demiurge. For Marx, the proletariat represents the oppressed who must achieve class consciousness—akin to gaining gnosis—to recognize their exploitation and overthrow the capitalist system. Marxism thus functions as a form of sociological Gnosticism, where liberation is achieved by understanding and dismantling the material conditions that create societal oppression.
馬克思將黑格爾的辯證法適用於物質和社會領域，將資本主義視為監獄，資本家階級為
造物主（demiurge），認為無產階級代表被壓迫的群體，他們必須獲得階級意識—類似於獲得隱藏知識（gnosis）——才能認識到自己的被剝削，並推翻資本主義制度。因此，馬克思主義是一種社會學靈知論，解放是透過理解和消除創造社會壓迫的物質條件來實現的。
In the 20th century, this Gnostic framework was further expanded by various ideological movements, such as Critical Race Theory, feminism, and Queer Theory. These movements identify their own versions of the demiurge—white people, men, etc. and their own versions of the prison— white supremacy, patriarchy, heteronormativity—and the societal prisons they create. They repeat the Gnostic theme of liberation through (feminist/critical/race/etc) consciousness, advocating for the deconstruction of these oppressive structures to achieve true freedom.
在20世紀，這種靈知派框架被各種意識形態運動進一步擴展，如批判性種族理論（Critical Race Theory）、女權主義（feminism）和酷兒理論（Queer Theory）。這些運動各自識別出造物主（demiurge）的形式——白人、男性等，以及各自版本的監獄——白種優越感（white supremacy）、父權制（patriarchy）、異性戀霸權（heteronormativity）——以及它們創造的社會監獄。它們重複了靈知派透過取得（女權主義/批判性/種族等）意識而解放的主題，倡導解構（deconstruction）這些壓迫結構以實現真正的自由。
In summary, the lineage from Descartes the Rousseau to the present illustrates the evolution of a sociological Gnosticism that seeks to identify and transcend the hidden chains of oppression within society. Hegel’s dialectical method, particularly the concept of dialectic and sublation, plays a crucial role in this development, offering a framework for understanding and overcoming the limitations imposed by societal structures, and shaping the modern quest for liberation through knowledge and _____ consciousness.
總結來說，從笛卡兒到羅素再到現今的思想傳承，展示了社會學靈知論的演變，其目標是識別並超越社會中隱藏的壓迫枷鎖。黑格爾的辯證法，尤其是辯證法和昇華的概念，在這項發展中扮演著關鍵角色，提供了一種理解和克服社會結構所施加的局限性的框架，並塑造了現代通過知識和____（留白自己填上）意識解放的追求。
For the “whaddabout Kant” crowd.
Kant further developed the trajectory initiated by Rousseau by elevating reason as both a liberating force and a source of new constraints. Kant argued that reason enables us to navigate and understand the world, but it also confines us within the limits of our own perception, restricting our access to things as they are in themselves (the noumena). This idea resonates with the Gnostic concept of hidden truths, as it suggests that there are deeper realities beyond the grasp of ordinary human cognition.
對於「康德（Kant）的角色呢？」的人們。
康德進一步發展了羅素開啟的軌跡，將理性提升為既是解放力量又是新限制的來源。坎特表明理性使我們能夠探索和理解世界，但同時也將我們困在我們自身感知極限內，限制了我們對事物本身（本體）的接觸。這個想法與靈知派的隱藏真理的概念共鳴，因為它暗示了超越普通人類認知範圍的更深層現實。
原推文2
Let me summarize quickly the post enlightenment resurgence of the third current of Gnosticism & Hermeticism.
讓我快速總結後啟蒙時期靈知派和荷米斯主義第三流派的復興。
Gnosticism's resurgence, post-Enlightenment, revives older Gnostic ideas, emphasizing hidden knowledge (gnosis) for liberation from oppressive structures. Let's simplify and start with Rousseau, who saw society as corrupting & imposing "chains" (man is born free, but everywhere chains) on naturally free individuals, it echoes the Gnostic view of the material world as a prison created by a malevolent force (demiurge). This thread continues with Kant (Kant's 'chains" were reason') and then Marx, who identified capitalism as the prison & the bourgeoisie as the demiurge, advocating for liberation through class consciousness (gnosis). Modern critical theories pinpoint new "demiurges" (patriarchy, white supremacy) & oppressive systems, promoting liberation through awareness & deconstruction. Marxist and later neo Marxist theories repeated this structure. Take a look below and note the 'prison,' see who is that theory's Demiurge, see what is attaining Gnosis, etc. It's very repetitive.
後啟蒙時期的靈知派復興重振了更古老的靈知派思想，強調隱藏的知識（gnosis）作為從壓迫結構中解放的途徑。讓我們簡化並從羅素開始，他認為社會具有腐化性，並強加了「枷鎖」（人生來自由，但無處不是枷鎖）於自然上自由的個體，這與靈知派認為物質世界是邪惡力量（造物主）創造的監獄的觀點相呼應。這個脈絡延續到康德（康德的「枷鎖」是理性），然後是馬克思，他將資本主義視為監獄，資本家階級為半神，倡導透過階級意識（gnosis）解放，後面的批判性理論指出新的「造物主」（父權制、白種優越感）和壓迫系統，提倡透過意識和解構實現解放。馬克思主義和後來的新馬克思主義理論重複了這種結構。請看下文並注意「監獄」，看誰是該理論的造物主，看什麼是獲得隱藏知識（gnosis），等等。這非常重複。
Now the post-Enlightenment resurgence of Hermeticism is different. 'Neohermeticism' is a modern resurgence of Hermetic philosophy, emphasizing cosmic unity & the reconciliation of opposites. Post-Enlightenment, this manifests through the dialectical method developed by Kant, Fichte, & Hegel. Hegel's dialectic (abstract, negation, concrete) mirrors Hermetic processes of integrating opposites to achieve higher unity. Here, the dialectic becomes a tool for understanding & synthesizing conflicting ideas into a comprehensive whole, reflecting the Hermetic emphasis on harmony. Marx adopts Hegel's dialectic, applying it to material & social conditions (dialectical materialism), viewing historical progress as driven by resolving contradictions. Others have also revived hermeticism differently. Ex. Teilhard de Chardin extends Neohermetic thought by integrating evolution & spirituality, proposing the universe progresses toward an "Omega Point" of maximum consciousness & unity. Neohermeticism influences modern thought by providing a framework for societal transformation through synthesis, aiming for a unified social order. Working together, Neognosticism and Neohermeticism, is best labeled as sociognosticsm (@conceptualjames). The hermetic parts are often "baked in" ala Hegel & after.
後啟蒙時期的荷米斯主義復興則有所不同。新荷米斯主義是現代對荷米斯哲學的復興，強調宇宙統一和對立面的調和。在後啟蒙時期，這種復興透過康德、菲赫特（Fichte）以及黑格爾發展出的辯證法方法得以表現。黑格爾的辯證法（抽象、否定、具體）反映了荷米斯主義整合對立面以實現更高統一的過程。在此，辯證法成為理解和合成衝突思想的工具，反映出荷米斯主義強調和諧（harmony）的觀點。馬克思採用了黑格爾的辯證法，將其應用於物質和社會條件（辯證物質主義（dialectical materialism）），認為歷史進步是由解決矛盾所驅動的。其他思想家也以不同的方式復興了荷米斯主義。例如，Teilhard de Chardin將新荷米斯主義思想延伸到進化和精神領域，提出宇宙朝著最高意識和統一的「奧米加點」（ω（omega））進步。新荷米斯主義透過提供透過合成（synthesis）來作出社會變革的框架，影響了現代思想，旨在實現統一的社會秩序。新靈知派和新荷米斯主義共同被稱為社會靈知論（sociognosticsm）（@conceptualjames），荷米斯主義的元素通常「內化」在黑格爾等思想中。
TLDR- Neognosticism is about "learning to see the prison"—seeing hidden structures of oppression & identifying who is the friend (aids w/ liberation) and who is the enemy (enforces constraints). It gives you knowledge to 'unveil' the societal "prison" that limits freedom.
簡而言之，新靈知派是關於「學習看到監獄」——看到隱藏的壓迫結構，並識別誰是（幫助解放的）朋友和誰是（強加限制的）敵人。它賦予你知識來「揭開」限制自由的社會「監獄」。
TLDR- Neohermeticism is "how to get there"-it provides the method to transcend the 'limitation.' With Hegel, It emphasizes the reconciliation of opposites to achieve higher unity, giving a path for transformation.
簡而言之，新荷米斯主義是「如何到達那裡」——它提供超越「限制」的方法。對黑格爾來說，它強調調和對立面以實現更高的統一，為變革提供一條道路。