This is a culmination of a lot of ideas I've had over the years that constitute my world view and understanding of our reality.
Some key realizations I've had are that there are many parallels between concepts of energy gradients driving evolution of dynamic systems, emergence, and self-organization with the core concepts of Dialectical Materialism rooted in contradictions, transformation of quantity into quality, and the negation of the negation.
Dialectical Materialism describes the cyclical process of development where an initial thesis is countered by an antithesis, leading to a synthesis that retains aspects of both but transcends them to a new level. This directly mirrors the idea of energy gradients driving systems towards higher levels of complexity and organization. In both cases, emergent properties arise from the interactions within the system driven by the selection pressures.
I see nature as having a fractal quality to it where environmental pressures to optimize space and energy use drive the emergence of similar patterns at different scales. I argue that our social structures are a direct extension of the physical reality and simply constitute a higher level of abstraction and organization that directly builds on the layers beneath.
If you're simply interested in a standalone introduction to dialectics can skip to chapter 8, which is largely self-contained. The preceding chapters build a foundation by illustrating how self-organization leads to the emergence of minds and social structures.
One of the goals I have here is to provide an introduction to diamat for people in STEM who may be coming from the liberal mainstream by demonstrating a clear connection between materialist understanding of physical reality and human societies.
Feedback and critique are both very welcome.
an audiobook here (it's LLM narrated so not perfect) https://theunconductedchorus.com/audio.html
Sorry to bother you again with this conversation after 3 months have passed, but this sentence has come back to me a couple of times during this period due to how poorly it was dealt with by me, and just how it crucial it was to our discussion, so I will now attempt to correct that.
Structuralism differs form Marxism in that it tries to take Marxist advancements on sociology and understanding of the structures of society while refuting the knowability of the internal contradictions within said society, therefore negating the existence of the internal contradiction that lead to capitalism's demise. They claim that the problems of capitalist society are consequences of poor implementation of the system, and consequently believe that with just a change in policies and general politics the problems can be fixed, therefore it is the philosophy which gives birth to reformists.
The way that structuralism achieves that separation from Marxist conclusions is by following the agnostic logic of compromising materialism with idealism, in its specific case, it is Marxist sociology with fichtean subjective idealism, it turns Fichte "thesis-antithesis-synthesis" into reality-ideas-structures.
Out of the top of wikipedia's page on structuralism: "Structuralism is "The belief that phenomena of human life are not intelligible except through their interrelations.". (Things are unknowable but their interrelations are knowable, classic agnostic muddle.)
Out of the top of wikipedia's page on Post-structuralism: "Structuralism proposes that human culture can be understood by means of a structure that is modeled on language. As a result, there is concrete reality on the one hand, abstract ideas about reality on the other hand, and a "third order" that mediates between the two." (reality-ideas-structures.)
Looking back in our discussion, you said "I’m not sure there’s much value separating external and internal conditions though as both ultimately feed into the system.", but to study a thing with Dialectical Materialism it is a necessary step to separate from its current context in order to discover its internal contradictions, which is why in his texts Marx himself does so many abstractions, to allow him to understand the internal movements of things.
The condition that materialism demands of every theory, that it must be put to the test of reality, does not mean that one shouldn't use abstractions when creating said theory, in fact it is quite the opposite if we look at Marxism.
Looking even further into our discussion, we can see that it went through this contradiction where I was attempting to simplify things in order to make more apparent the differences between philosophies, mentioning eggs, water, etc., while you kept complicating matters by bringing more complex and bigger things, such as society, environment, etc., making the discussion less clear and hiding misunderstandings behind big words.
While it did annoy me at the time, which lead to my last comment, I can now understand that it wasn't personal, it is of philosophical necessity that agnosticism muddles things, for when the matter being dealt with is clear and simple, the separation that it tries to create between knowable and unknowable loses all reasoning, which is why we can't just discuss over an egg hatching into a chicken, we must to consider how the "chicken will proceed to eat food, produce waste, and so on. It’s part of the environment, and it has a direct effect on the environment." and therefore we can only comprehend it as a structure and not its specific parts, as Lenin would say, pure muddle.
Having explained all this, it would be incoherent of me to leave the same books recommendations as I did last time, considering we can now see that the divergence comes before we get to dialectics, it is between materialism and agnosticism, I will then recommend a single book on the matter, Lenin's "Materialism and Empirio-Criticism". Even though it was written before Structuralism was a thing, it goes on such great detail on the differences between the logic of materialism and agnosticism in general (and idealism as well) that it provides the best method of understanding what separates those fields of philosophy.
May this help you to comprehend the differences between philosophies and the necessity that materialism has of objective knowledge and it's complete compromise with the truth, Good Luck comrade.
My key point here was that all the inputs matter, and we can't focus on just the internal inputs without considering the effects of the external ones. We can certainly identify internal contradictions, but we have to be aware of the fact that they are in turn influenced by external factors.
As an example, many of the contradictions within USSR were a result of the fact that USSR was under siege by the capitalist world. The phenomenon Parenti refers to as siege communism. The external factors necessarily affected the way USSR developed internally.
In fact, lack of accounting for external factors is precisely what leads to flawed analysis of USSR on the left where people decry it being authoritarian and abandoning original policies in favor of using a more centralized system. The actual reasons for these internal developments can only be understood when accounting for the surrounding context.