Zeno, Zeno and Big Bill


It comes as no surprise that the Paradox of Motion, known as Achilles and the Tortoise posited by Zeno of Elea (ca. 490 BC – ca. 430 BC: [ See: http://tinyurl.com/yp2g5r http://tinyurl.com/8xtcy and http://tinyurl.com/2ztsuy ]) should have entertained the mind of Bertrand Russell (May 18, 1872– February 2, 1970), as it did so many intellects of eminence since the time of its pronunciation. Russell wrote: "Having invented four arguments all immeasurably subtle and profound, the grossness of subsequent philosophers pronounced him to be a mere ingenious juggler, and his arguments to be one and all sophisms. After two thousand years of continual refutation, these sophisms were reinstated, and made the foundation of a mathematical renaissance…" PRINCIPIA MATHEMATICA I, 1903

The date of the publication of the PRINCIPIA MATHEMATICA is significant. Einstein was working on his theory of Special Relativity and it was a mere three years after Max Planck had discovered that E=hf. The world was ready for another way of thinking. The work of Zeno of Elea, which had come to be considered mere philosophical amusement, was rehabilitated and given serious consideration once again, this time in light of new thinking about the nature of space, time and movement.

The following is a physicist's attempt to tackle the problems that Zeno of Elea raised: http://tinyurl.com/ky5p5 . The author ends his considerations thus: "Have we now finally resolved Zeno's "youthful effort"? Given the history of "final resolutions", from Aristotle onwards, it's probably foolhardy to think we've reached the end. It may be that Zeno's arguments on motion, because of their simplicity and universality, will always serve as a kind of "Rorschach image" onto which people can project their most fundamental phenomenological concerns (if they have any)."

We should, then, have expected that the Paradox of Motion articulated by Zeno of Elea in the 5th C. BCE would be solved, if at all, by a physicist or an analytic philosopher. Indeed, they tried. While their efforts were admirable, they did not produce a satisfying outcome as they readily admit.

It may be a surprise to some that the Paradox of Motion was most unambiguously articulated, elucidated and finally resolved in December of 1911 by William Dudley (Big Bill) Haywood (http://tinyurl.com/2og22u , http://tinyurl.com/2jpfkr ) who, despite having been referred to as "the Lincoln of Labor" by Eugene V. Debs (see: http://tinyurl.com/bq2h2 ) for his passionate and compassionate desire to emancipate laborers, from whose class he hailed, was also the subject of a biography entitled ROUGHNECK1.

It is highly unlikely that Haywood thought of himself as a philosopher, although his grasp of the conditions that create an underclass of workers was singularly insightful, analytical and sensitive. It is very unlikely that Haywood had considered the Paradox of Motion of Zeno of Elea from a purely philosophical view, if he ever did at all. Haywood was a man of action, not sophistry. He most certainly was not versed in higher mathematics. His education was cut short in early childhood. At the age of nine he began to work in a coal mine. Having been born into the working class in the United States in 1869 there was precious little time for him to learn philosophy or mathematics. It was as an honest man of action that he would solve the Paradox of Motion.

Had Haywood learned philosophy at all, we should have expected him to be more interested in the Anarchistic statement of Zeno of Citium than the paradoxes of Zeno of Elea. He likely would have been in agreement with the stance of Aristippus vis-à-vis society, if not with the spirit of his philosophy.

Zeno of Citium (ca. 336-ca. 224 BC) was so named after the Greek colony in Cypress that he lived in. Zeno of Citium was a student of Crates of Thebes, the Cynic (see: http://tinyurl.com/3aubby ). He was a merchant, the son of a merchant. Interestingly, like the vast majority of Anarchists of over two millennia later; he was not a common laborer, but was deeply concerned about a system of social organization that the common people would most benefit from if it were implemented. He worked at his profession until he reached the age of forty-two, when he founded the philosophical school that we know as Stoicism. The school of philosophy he founded was named for his teaching platform, the stoa, (Greek for 'platform' or 'porch'). None of Zeno of Citium's works are extant, to the best of our knowledge, but one of the quotes of Zeno of Citium that we are in possession of is this: "Men are rational, they do not need control; rational beings have no need of a state, or of money, or of law-courts, or of any organised, institutional life. In the perfect society men and women shall wear identical clothes and feed in a common pasture."

Aristippus (either the elder or the younger, see: http://tinyurl.com/2a9omp) was the founder of the Cyrenaic school of philosophy, the salient tenets of which were extreme, even crude, hedonism and egoism. Though so very different in his views from the Stoics; Aristippus articulated a similar sentiment concerning government as that of Zeno of Citium. He wrote: "The wise should not give up their liberty to the state".

Mayhap, had Big Bill had the leisure, he would have concerned himself with the Anarchistic ruminations of Zeno of Citium and Aristippus. It is highly unlikely that he did, or would, concern himself with the Paradoxes of Zeno of Elea. So, it is all the more remarkable that he is the final elucidator and resolver of the Paradox of Motion.

In December of 1911, Haywood, who had once been a member of the Executive Committee of the Socialist Party of America but was leaning more toward Anarchism by that time, told a Lower East Side audience at New York's Cooper Union that parliamentary Socialists were "step-at-a-time people whose every step is just a little shorter than the preceding step."

In making that statement, Big Bill Haywood, the child of working-class parents whose formal education ended when he went to work as a nine-year-old boy, made manifest the solution to the Paradox of Motion that Zeno of Elea had posed in the 5th C. BCE, the self-same Paradox that had proven to be so inscrutable a conundrum that the greatest minds who attempted to tackle it since its pronunciation could not solve it definitively.

Haywood, the man of action, dedicated to the cause of Human advancement, understood the nature of action as no analytic philosopher, mathematician or physicist had. Zeno of Elea's Paradox of Motion is not a phenomenological problem at all and any attempt to resolve it as such leads nowhere. No advancement in solving the problem such can be made. Zeno of Elea's Paradox of Motion is a moral question. Haywood understood that those who take action on the pretense of advancing others, while interested only in their own advancement would make no progress either for themselves or for others. To such people attempts at advancement are ever less efficacious. Such people would, ineluctably, become jaded and come to the conclusion that progress for Humankind is impossible.

We see, then, that attempting to solve Zeno of Elea's Paradox of Motion either as a purely phenomenological problem while in a purely intellectual state of mind, and thus not passionately concerned for Human welfare, or attempting to understand it while under the influence of desire for personal advancement will lead one nowhere. That is the moral lesson of the Paradox and, this author believes, is the salient lesson that Zeno of Elea intended when he posited the paradox.

Haywood knew that being untrue to oneself and sacrificing one's values on the alter of realpolitik caused myriad phantasmagoria to arise in the mind because those conclusions are based on convoluted thinking. The convolutions in thinking that people resort to in order to make dishonest decisions is that which causes every path to become crooked and advancement impossible. The illusion that one is advancing is one of the phantasmagoria of the disingenuous, while it is very real in the worlds of those who set themselves to action for Humanity's sake.

Simply stated, opportunistic phonies go nowhere fast.

ROUGHNECK, The Life and Times of Big Bill Haywood, Peter Carlson, 1983, page 199.

Article on CRIMSON BIRD: http://www.crimsonbird.com/history/zeno.htm

Doreen Ellen Bell-Dotan of Tzfat (Safed), Israel
DoreenDotan@gmail.com