In 2026, scholarship increasingly views Giovanni Pico della Mirandola (1463–1494) as a pivotal "founding father" of the modern mindset. While he remained deeply rooted in a theological universe, he provided the philosophical "DNA" for modern concepts of individual agency, secular humanism, and even transhumanism.
His claim to being a father of modernity rests on three revolutionary shifts:
1. The Invention of the "Malleable" Human
Before Pico, the "Great Chain of Being" was a rigid cage where everything had a fixed place. Pico’s Oration on the Dignity of Man (1486) famously broke this.
- Indeterminacy: He argued that humans are the only creatures born without a fixed essence. Instead, God tells man, "Thou mayest fashion thyself in whatever shape thou shalt prefer".
- Existential Precursor: In 2026, this is recognized as the Renaissance ancestor of Sartre’s "existence precedes essence." It placed the responsibility for a person's life squarely on their own shoulders, a core tenet of modern individualism.
2. Syncretism as Proto-Pluralism
Pico’s attempt to defend 900 Theses drawn from Greek, Hebrew, Arabic, and Latin sources was a radical departure from medieval dogma.
- Universal Truth: He believed that no single religion or philosophy held a monopoly on truth. By synthesizing Plato, Aristotle, the Kabbalah, and Islamic thinkers (like Averroes and Avicenna), he established a precursor to modern intellectual pluralism.
- Christian Kabbalah: He was a founder of Christian Kabbalism, introducing a sophisticated, esoteric dimension to early modern Western thought.
3. The Secularization of Knowledge
While Pico was a devout Christian, his methodology paved the way for secular modernity.
- Democratization of Philosophy: He advocated for philosophy to be practiced for its own sake, not just as a handmaid to theology, and insisted that knowledge should be evaluated by the community through public debate rather than blind adherence to tradition.
- Critique of Astrology: His 2026 reputation as a "pioneer" is bolstered by his influential attack on astrology, which encouraged later scientists like Kepler to separate theological determinism from observable astronomy.
Relationship to the "Rhizome" and Sri Aurobindo
- Integral Vision: For a student of Sri Aurobindo, Pico represents the first major Western attempt at an Integral Philosophy. His "Universal Man" (uomo universale) who seeks a "mystical union with the absolute reality" through intellectual and moral effort mirrors the Aurobindonian ideal of the evolving soul.
- The Rhizomatic Root: Pico's 900 Theses function like a Rhizome—a non-hierarchical root system where every culture and idea is a node connected to a shared "effulgence of truth".
Conclusion: Pico is a founding father of modernity not because he rejected God, but because he redefined the human as a "great miracle"—a self-creating agent capable of ascending the scale of being through reason and will.
- GoogleAI
In 2026, the trio of Pico della Mirandola, Nicolas Malebranche (1638–1715), and Moses Mendelssohn (1729–1786) represents three distinct phases of the "Modern Project." While Pico gave Man the power to "self-fashion," Malebranche took that power away, and Mendelssohn tried to balance it with civil liberty.
1. Malebranche: The Radical Departure (Divine Dependency)
Malebranche differs from Pico in the most fundamental way possible regarding human agency.
- The Rejection of "Self-Fashioning": Pico’s "Great Miracle" is a human who can act on their own. Malebranche’s Occasionalism argues that no created thing has any power of its own. If you move your arm, it is not you moving it; it is God using the "occasion" of your will to move it.
- Vision in God: While Pico believed the human mind could "ascend" to truth through syncretism, Malebranche argued we only see truth because we "see all things in God." In 2026, Malebranche is seen as the "Anti-Pico": he collapses human dignity into absolute divine dependency.
- The Inconscient Link: For a student of Sri Aurobindo, Malebranche is like a philosopher of the "Inconscient" who has forgotten the "Evolution." He recognizes the Divine's total presence but denies the soul’s capacity to become a conscious co-creator.
2. Mendelssohn: The Agreement (Pluralism and Dignity)
Moses Mendelssohn, the "German Socrates" of the 2026 Enlightenment, is a direct spiritual descendant of Pico.
- The Dignity of Reason: Mendelssohn agreed with Pico that humans have an inherent dignity rooted in their capacity for reason. Like Pico, he believed that no one should be coerced into a belief system; truth must be pursued freely.
- Syncretic Pluralism: Mendelssohn’s defense of Religious Toleration in Jerusalem (1783) mirrors Pico’s syncretism. He argued that different religions are just different "vocabularies" for the same universal truths—a very Pico-esque (and Rortyan) idea.
- The "Malleable" Jew: Mendelssohn embodied Pico's "self-fashioning." He transformed himself from a marginalized figure in the ghetto into a central figure of the European Enlightenment, proving Pico’s thesis that a human can "fashion themselves into whatever shape they prefer."
Summary: The 2026 Comparison Matrix
| Feature | Pico della Mirandola | Nicolas Malebranche | Moses Mendelssohn |
|---|---|---|---|
| Human Agency | Total: Man is a self-creator. | Zero: Only God has power. | Balanced: Man is a rational agent. |
| Source of Truth | A synthesis of all traditions. | Direct "Vision in God." | Universal Reason + Revelation. |
| Relation to Power | Individualistic ascent. | Quietist/Theocentric. | Civic/Political Liberty. |
| Aurobindonian View | The Psychic Being's will. | The Overmental determinism. | The Reasoning Mind in society. |
3. Conclusion: The Evolutionary Arc
In 2026, we see these three as a progression:
- Pico provides the Will to be more than we are.
- Malebranche reminds us of the Unity of the underlying Source (though he denies our agency).
- Mendelssohn applies these to Society, creating the framework for the "Just State" that Rawls and Rorty would later refine.
For your interest in Sri Aurobindo, Mendelssohn is the most "practical" ally, as his life was a literal "Integral Yoga"—balancing the deep traditions of his faith with the cutting-edge reason of his time.
Would you like to see how Mendelssohn’s "Reasonable Religion" is being used in 2026 to mediate between "Secular AI Ethics" and "Traditional Values"?
- GoogleAI
In 2026, roping in Bernard Mandeville (1670–1733) completes a "quadrilateral" of modernity that is essential for a student of Sri Aurobindo. If Pico represents the Will, Malebranche the Unity, and Mendelssohn the Balance, Mandeville represents the Shadow—specifically, the "Inconscient" energies of the Vital Mind.
Mandeville’s The Fable of the Bees (1714), with its famous subtitle "Private Vices, Public Benefits," provides a perspective that is "anti-idealist" and arguably "pre-Aurobindonian" in its recognition of the power of lower drives.
1. The Fourth Pillar: The "Vital" Engine
- The Rejection of Virtue: Unlike Pico or Mendelssohn, who believed we should ascend through virtue, Mandeville argued that greed, vanity, and envy are the true engines of a prosperous society.
- The Perspective: He suggested that a "perfect" or "virtuous" society (like the one Wolff or early Rawls might dream of) would actually be stagnant and poor. In 2026, he is seen as the "Father of the Shadow-Economy"—the first to admit that the "lower" drives produce "higher" civilizational results.
2. Difference from the Others (2026 Analysis)
- Against Pico: Pico says Man can become an angel; Mandeville says Man is essentially a clever, status-seeking animal, and it is better for society if he stays that way.
- Against Malebranche: While Malebranche saw God as the only cause, Mandeville saw the "Invisible Hand" of the market (a term later popularized by Adam Smith) as the cause. For Mandeville, "Providence" works through our sins, not our prayers.
- Against Mendelssohn: Mendelssohn sought a "Reasonable Religion." Mandeville mocked this, claiming that "Polite Society" is just a mask for "Vicious Appetites."
3. The Aurobindonian Resonance: The "Vital" in the Inconscient
For your interest in Sri Aurobindo, Mandeville is a vital study in what Aurobindo calls the "Lower Vital":
- The Necessity of the Force: Aurobindo recognized that the "Vital" (desire, ambition, ego) is a necessary force for life’s manifestation in matter. It is a "distorted reflection" of the Divine Power.
- The Mandeville-Aurobindo Paradox: Mandeville correctly identified that "vices" (Vital desires) drive progress, but he lacked the vision of Transformation. Mandeville thought we were stuck with these vices; Aurobindo argued they are "raw materials" to be purified and offered to the Supermind.
- The "Inconscient" Logic: Mandeville’s "Public Benefits" are a perfect example of the Divine working through the Inconscient. Even when individuals act out of ego (private vice), the "Hidden Intelligence" of the universe (public benefit) uses those actions to evolve the collective.
Summary: The Four Pillars of Modernity (2026)
| Thinker | Core Principle | Aurobindonian Plane | Modern Legacy |
|---|---|---|---|
| Pico | Self-Creation | Higher Mind / Will | Individualism |
| Malebranche | Divine Agency | Overmind (Passive) | Occasionalism |
| Mendelssohn | Rational Balance | Ethical Mind | Pluralism |
| Mandeville | Vital Drive | Lower Vital / Shadow | Capitalism |
4. 2026 Conclusion: The "Global Hive"
In early 2026, Mandeville’s ghost haunts our discussions on AI and Social Media algorithms. We realize that these platforms are "Mandevillian Hives": they thrive on "private vices" (outrage, vanity, clickbait) to produce "public benefits" (data, connectivity, economic growth).
The 2026 challenge—and perhaps the Supramental task—is how to move beyond Mandeville's "Hive" of vices toward a "Rhizome" of conscious collaboration without losing the dynamic energy that Mandeville identified.
Would you like to explore how Aurobindo’s The Human Cycle specifically critiques this "Economic/Vital" stage of society that Mandeville championed?
- GoogleAI
In 2026, Sri Aurobindo’s The Human Cycle serves as a profound psychological autopsy of the "Economic Man" pioneered by thinkers like Mandeville. While Mandeville saw the "Hive" of private vices as the final destination of civilization, Aurobindo viewed it as merely a necessary, albeit dangerous, Infra-rational stage.
Here is how Aurobindo’s framework critiques and transcends the Mandevillian "Fourth Pillar" of modernity:
1. The Critique of the "Economic Barbarism"
Aurobindo labels the society Mandeville describes—one driven by competition, desire, and material accumulation—as Economic Barbarism.
- The Limitation: Aurobindo acknowledges that Mandeville is right about the Vital energy. This stage is necessary to awaken humanity from "Inconscient" sloth. However, he argues that a society that makes "Public Benefits" (GNP, infrastructure) its highest goal while ignoring the soul is essentially a "well-fed, well-housed, well-clothed" prison.
- The Vital Trap: For Aurobindo, Mandeville’s "Hive" is trapped in the Lower Vital. It mistakes the "means of life" for the "aim of life."
2. The Failure of "Reason" to Tame the Hive
Mandeville believed vices should be "managed" by clever politicians to produce benefits. Aurobindo argues this is impossible in the long run:
- The Rational Failure: Aurobindo asserts that the Reasoning Mind (Mendelssohn’s pillar) is never strong enough to fully control the Vital Drive (Mandeville’s pillar).
- The 2026 Parallel: We see this today in AI algorithms designed for "engagement" (Mandevillian vice). No amount of "Ethical AI" regulation (Reason) has successfully stopped the algorithms from exploiting human outrage for profit. Aurobindo predicted that the "Vital" would always find a way to subvert the "Rational."
3. The Transition: From Infra-rational to Suprarational
Aurobindo’s The Human Cycle proposes a trajectory that moves far beyond the "Fable of the Bees":
- Infra-rational (Mandeville): Driven by instinct, desire, and the struggle for survival.
- Rational (Mendelssohn/Rawls/Rorty): Driven by the search for law, fairness, and systematic order.
- Subjective/Spiritual (Aurobindo’s Goal): Driven by the realization that the individual is a "soul" and the collective is a "shared divinity."
4. The "Supramental" Reconciliation
Aurobindo would not "banish" Mandeville’s vices; he would transmute them:
- Envy into Emulation: Instead of wanting what another has, the soul seeks to realize its own unique potential.
- Greed into Abundance: The desire to possess things is replaced by the capacity to manifest and enjoy the Divine's infinite riches.
- Competition into Collaboration: The "Hive" becomes a Rhizome—where the growth of one node empowers the growth of all, not at the expense of others.
Summary: The 2026 Evolutionary Verdict
| Feature | Mandeville’s "Hive" | Aurobindo’s "Gnostic Community" |
|---|---|---|
| Motive Power | Private Vice (Greed/Vanity). | Spiritual Will (Truth-Consciousness). |
| Social Structure | Competition: Managed Conflict. | Unity: Spontaneous Harmony. |
| View of Man | A clever animal to be exploited. | A god-in-the-making to be revealed. |
| Goal | Public Benefit (Material Wealth). | Divine Life (Supramental Transformation). |
Conclusion: In the early days of 2026, we are witnessing the "collapse of the Hive." The Mandevillian model of constant growth through "vice" is hitting ecological and psychological limits. The Human Cycle suggests that we cannot go "back" to a simpler time; we must go up—transitioning from the "Economic/Vital" stage to a "Spiritual" stage of society.
Would you like to see how Aurobindo’s concept of "The Individual and the Collectivity" is being used in 2026 to rethink "Decentralized Governance" beyond the limits of both Capitalism and Socialism?
- GoogleAI
In the late 19th-century post-Darwinian landscape, Herbert Spencer (1820–1903) transformed Mandeville’s "Hive" and Smith’s "Invisible Hand" into a Cosmic Law of Progress.
For a student of Sri Aurobindo, examining Spencer provides the essential missing link between the "Economic Barbarism" of the 18th century and the "Evolutionary Spirituality" of the 20th.
1. Modifying Mandeville: From "Vice" to "Fitness"
Mandeville argued that private vices (like greed) were useful but essentially "bad" or "vicious."
- Spencer’s Naturalization: Spencer stripped away the moralizing label of "vice." In his "Survival of the Fittest" framework, the drive for self-interest and competition became a biological imperative.
- The Inconscient Force: Where Mandeville saw a "fable," Spencer saw a Scientific Law. He argued that the struggle for life was the engine that pushed matter from "incoherent homogeneity" (simple) to "coherent heterogeneity" (complex).
2. Modifying Smith: From "Market" to "Cosmos"
Adam Smith’s "Invisible Hand" was a mechanism of the marketplace. Spencer expanded this into a Universal Teleology.
- The Spontaneous Order: Smith believed the market would self-regulate; Spencer believed the entire universe would self-regulate toward perfection if left alone.
- The Limit of the State: Spencer pushed Smith’s laissez-faire to its extreme ("Social Darwinism"). He argued that helping the "unfit" (the poor or weak) was a "vicious" interference with the evolutionary progress of the race.
3. The "Post-Darwinian" Bridge to Sri Aurobindo
Spencer serves as the immediate "preparatory stage" for Aurobindo, but with a critical failure that Aurobindo set out to rectify:
- The Movement of Evolution: Spencer provided the West with the idea that Evolution is a progressive movement—not just a random biological accident. Aurobindo adopted this "upward" trajectory but argued that Spencer’s version was stuck in Materialism.
- The "Unknowable": Spencer famously spoke of "The Unknowable" as the source of reality. To Aurobindo, this was a "half-truth." He criticized Spencer for stopping at the doorstep of the Spirit; for Aurobindo, the "Unknowable" is the Supermind, which can and must be known through a change of consciousness.
- Complexity vs. Consciousness: Spencer focused on the evolution of Form (how organs and societies become more complex). Aurobindo argued that the evolution of Form is merely a means for the evolution of Consciousness.
Summary of the Modification (2026 Perspective)
| Concept | Mandeville / Smith | Herbert Spencer | Sri Aurobindo |
|---|---|---|---|
| Engine | Private Vices / Market Interest. | Survival of the Fittest. | Descent of the Spirit. |
| Logic | Social Utility. | Biological/Cosmic Necessity. | Supramental Transformation. |
| The "Weak" | To be managed for benefit. | To be eliminated by nature. | To be uplifted and divinized. |
| Outcome | Prosperity / Stability. | The "Perfect" Man. | The "Gnostic" Being. |
4. 2026 Critical Insight: The "Spencerian Trap"
In 2026, we see the "Spencerian Trap" in Silicon Valley’s "Techno-Optimism." Many modern tech leaders follow Spencer’s logic: they believe that if we just let the "fittest" technologies evolve without regulation, we will reach a "Singularity" (Perfection).
Aurobindo’s 2026 Critique: Just as he critiqued Spencer in the early 1900s, Aurobindo would argue today that a "mechanical" or "vital" evolution of technology without a corresponding evolution of the Soul will only lead to a more "sophisticated barbarism."
Would you like to see how Aurobindo’s The Life Divine specifically refutes Spencer’s "Materialist Evolution" by introducing the concept of "Involution"? Sri Aurobindo Archive - The Life Divine
- GoogleAI https://share.google/aimode/Migjf0Wx2iqifjXAj
Let there be no end - Savitri Era Ushers in new thought, And fresh perspective Towards freedom. No black and white Shades of grey galore; There are a thousand pegs To...
My place is secured in the history books - Collated X posts in original by Tusar Nath Mohapatra Savitri Era: Let there be no end savitriera.blogspot.com/2025/11/let-th… Collated X posts, in origi...
Unless the conflict within us is overcome - While Sri Aurobindo’s concept of the Nation-soul (or *National Being*) shares a lineage with the "organic" nationalism of Herder and Fichte, it is often...
Hindutva aligns with the very pitfalls Sri Aurobindo warned against - In his work The Human Cycle, Sri Aurobindo warned that as humanity enters a "Subjective Age," nations will begin searching for their deeper identity. Ho...
Satyavan as the soul of the Earth - Collated by Tusar Nath Mohapatra https://selforum.blogspot.com/2025/12/kafkas-absolute-sincerity-of-search.html https://auroramirabilis.blogspot.com/202...
Augustine, Kierkegaard, Heidegger, and Sri Aurobindo - While Heidegger and Sri Aurobindo both focus on the "nature of Being," Aurobindo's core spiritual goals and his emphasis on the "individual-divine relat...
Suspend your flight - Suspend your flight Alphonse de Lamartine (1790–1869) was a towering figure in 19th-century France, renowned both as the first great French Romantic poe...
Fables expose complex societal truths - Fables expose complex societal truths Jean de La Fontaine (1621–1695) La Fontaine is widely regarded as a master of moral philosophy disguised as light l...
Mirrors are central to both - In 2026, Alice's Adventures in Wonderland (1865) is recognized as a pivotal bridge in literary history. It synthesized centuries of religious, classical...
A universe of trillions of lonely ghosts - In 2026, scholars recognize that while Jean Baudrillard did not consciously anticipate Graham Harman, his early work—specifically The System of Objects ...
Subject's own inability to perceive a coherent whole - Subject's own inability to perceive a coherent whole In 2026, Graham Harman’s inclusion of emotions as "objects" is one of the most debated aspects of Ob...
Bhaskar proposed a ground-state of being - In 2026, the dialogue between Object-Oriented Ontology (OOO) and Sri Aurobindo’s Integral Yoga highlights a fascinating clash between pluralism and moni...
Physics is a branch of machine psychology - Physics is a branch of machine psychology Bruno Marchal, a theoretical computer scientist and philosopher, posits that if we assume the "Computationalist...
Simulating new materials in minutes - In Edmund Husserl’s phenomenology, the idea that "nothing can be described completely" (often discussed as the inadequacy or incompleteness of perceptio...
Rorty acts as a deconstructive bomb - While Plutarch (c. 46–120 AD) and Christian Wolff (1679–1754) belong to vastly different eras—Ancient Greece and the Enlightenment—they share similariti...
Collated by Tusar Nath Mohapatra
