Philosophical Materialism
The Philosophical Materialism is a philosophical school who defends a systematic doctrine about the structure of reality, characterized by its opposition to monistic materialism and to monistic idealism or spiritualism of theology. However philosophical materialism is a pluralism of rationalism, that postulates the uniqueness of the world as a development of a general ontological material that does not reduce to the empirical world. Philosophical materialism denies, against monistic continuity, and in agreement with the principle of the symploké that, "everything has an influence in everything" and denies, against pluralistic atomism that, "nothing has an influence in anything".
Traditionally the philosophical materialism argues that everything is material, that there is not intelligible world, in other words, that proceeds in sensible Ideas also material and that being or human future is obtained subject to such material becoming.
In addition, is possible to say that is the opposition to the idealism.
The Spanish philosopher Gustavo Bueno labeled as "Philosophical Materialism" the philosophic system around that he developed his toughts. The systematic philosophic treatment of the «philosophical materialism» offered in his 1972 work Ensayos materialistas is formed by two essays: in the first offers the delimitation of the «Philosophic materialism», and the second exposes the «Doctrine of the three genres of materiality».
With respect to traditional materialism, philosophical materialism has a common characteristic, the denial of spiritualism, and the denial of spiritual essence. But unlike other materialism, philosophical materialism does not reduce materialism to the denial of supernatural things. Philosophical materialism admits the reality of incorporeal things: for example the real relation of the distance that exists between two bottles of water that are on a table is as real as two corporeal bottles. This distance is incorporeal material and is not spiritual. With this criterion the concept of materia is redefined for philosophy and shows a more precise word than materia, the.
This system has several aspects to be described:
These were the predominant subjects of the writings of Bueno until the 1990s. However, at the start of the new millennium, he started to deal with ethical subjects and social and political subjects. He is well known in the hispanophone world for his book España Frente a Europa, in which he presents an innovative philosophy history on the basis of a historical materialist analysis of the origins of Spain, the Hispanic empire and Europe offering a systematic reconceptualization of a series of ideas that are central to Marxism and the history of political thought more broadly. In this text he confronts the idea of nation through a historical study of the term itself concluding that “the modern Idea of Nation, the political nation, could only appear in a historical moment of the modern epoch, namely, the moment of the struggle of the people against the Ancien Regime. An Idea of a political Nation that developed in close interaction with other Ideas, namely, the modern Idea of State and the modern Idea of Culture”. In this sense he is writing “opposed to many politicians or historians who “naively” try to define the “nation” as if it were a univocal, taxonomic-bureaucratic, technical or timeless concept, by ad hoc accumulation of components considered essential or proper, in the same way as so many manuals of political law proceed, or as Stalin himself proceeded in his famous writing Marxism and the national question.” Bueno therefore proceeds to rigorously clarify the difference between, say, a “political nation” and an apolitical “ethnic nation”.