If you want a solid, cheesy film that isn’t transgressive that also has a great story to it and message with inspiration, A Knights Tale is one of my absolute favorites. It has a peasant becoming a Knight, but it hits even at the beginning something I find quite profound, where Will says “How did the Nobles become Noble? They took it, at the point of the sword!”
It’s not about overthrowing the old order or remaking the world. It’s about a man coming into it, with his ambition, his skill, his opportunities and taking as much as he can to achieve what he wants and changing his own destiny. And then, the way in which he becomes legitimized is the chivalric Knightly virtues he displays in interacting with the Prince of England who rewards him by truly knighting him when he is shown to be a fraud.
But it isn’t about how this order and this world is bad, but a man coming into it. And it’s just very fun overall, with a much more hopeful showing of the Middle Ages. It’s great, would highly recommend. Just a fun movie with a good story that appeals to the basic heroism that inspires.
Becoming a Knight, engaging in the sport and the jousts, making something of yourself in the world, getting the girl and beating your enemies. Fantastic film.
The early Hess → Marx → post-Marx framework is Spinozist monism.
There is no Gnosticism in that framework.
Those who call it Gnostic are smuggling ordinary features of an immanent monist system into the category.
Even Voegelin later backed away from the term.
The funniest part of all of this is that he knows communism isn’t gnostic. He’s been proven wrong in private DMs by someone more honest than him and who knows more than him.
But he just keeps going with it.
Voegelin’s mid-century “modern Gnosticism” thesis rested on the scholarship and sources then available. Later research undercut it from both directions. Voegelin himself demoted Gnosticism from master-category to one strand among several as the study of ancient Gnosis and related esoteric traditions grew more precise. The later Hess scholarship exposed the deeper conceptual error: Marx’s framework comes through Hess’s Spinozist monism, where alienation, consciousness, Tat/Praxis, and restored Gemeinwesen unfold within one reality. Immanentization itself marks the disappearance of the Gnostic ontology. By 1976, Voegelin conceded that “science in this matter has advanced” and warned against using Gnosticism as “a genus, comprehending the other movements.”
Voegelin’s evolution re: this point is:
1952: “fallacious immanentization of the Christian eschaton”; Marxism as “active mysticism.”
1971: Gnosis becomes “one element in the modern compound” and “not the panacea.”
1973: “I have had to revise my position.”
1976: He acknowledges “undue attention to Gnosticism,” says modern disorder involves more than Gnosticism, and warns against using it as the genus covering the other movements.
1978: He says he would “probably not use that term” if starting again.
So, Voegelin eventually stripped Gnosticism of its status as the master explanation. He continued to treat immanentization as a problem, while placing Gnosticism alongside apocalypticism, Neoplatonism, Hermeticism, Kabbalah, alchemy, magic, theurgy, and other traditions.
The standard “Marxism is Gnosticism” formula depends on the earlier master-category. Late Voegelin no longer allowed the term to carry that weight.
Voegelin’s Marxism-as-Gnosticism framework also predates the mature comparative scholarship on Hess’s role in Marx’s intellectual formation. Zwi Rosen’s study appeared only in 1983. Rosen observed that scholars often credited Marx with ideas already developed by his radical Young Hegelian contemporaries and identified Hess as the most important neglected figure. Hess had fused philosophy and socialism before Marx did.
Rosen traces Hess’s influence through the central architecture of Marx’s early thought: theory passing into praxis, alienation becoming social and economic, revolution as transformative action, and communism as restored common life. Hess practicalized critique by requiring Bewußtsein to pass into Tat, the historically conscious deed that realizes philosophy through action. He also located Entfremdung in money, private property, egoism, and the separation of individual life from human community. Marx absorbed this structure and materialized it through labor, production, class, property, and political economy. Tat became Praxis, and restored unity became a material Gemeinwesen under collective authorship.
A fun point is that Hess also supplied the structure Marx later expressed through the “head” and “heart” of emancipation: philosophy provides critique and historical consciousness, while the proletariat supplies suffering and practical force.
So, to this point, Rosen’s reconstruction makes Marx’s later polemic against “True Socialism” unusable as an account of his intellectual genealogy. Marx rejected Hess’s ethical and idealist residues only after absorbing the architecture of alienation, consciousness, transformative action, and restored common life. He materialized a structure he had already taken from Hess.
On the decisive question of dualism and monism, Shlomo Avineri supplies the ontological key. Hess published his first book as “A Young Spinozist,” a declaration Avineri treats as a guide to its central argument. Against the Cartesian division of thinking subject and external world, Hess places matter and spirit, finite and infinite, God and nature within one reality. Under the Spinozist formula deus sive natura, no ultimate ontological division remains.
Hess gives that monism a social and political form. Alienation is a historical fracture within unified human life. Consciousness grasps the fracture. Tat acts upon it. Marx inherits the structure and materializes it as Praxis. Rosen reconstructs the whole relay from Hess into Marx. Avineri identifies its Spinozist ground. Once Hess is restored to the genealogy, the Gnostic classification just collapses and fails.
There is no Gnosticism in a Spinozist monism.
More pointedly, the term Immanentization gives the whole game away. Once the eschatological endpoint is brought inside history, rupture and repair occur within one reality. In Hess, that reality is explicitly Spinozist and monist. The world contains the fracture, consciousness of it, and the means of repair. Human beings recover their alienated powers through historically conscious action.
Voegelin’s phrase “immanentization of the eschaton” describes the removal of Gnostic ontology while preserving a loose eschatological sequence. The transcendent drama becomes an immanent historical program. Carrying the Gnostic label across that transformation empties it of its defining content.
The Hess-Marx structure has one reality, one historical process, and one field of action. It has no alien creator, ontological prison, divine substance trapped in matter, higher world awaiting the awakened, or salvation through cosmic escape. Alienation is a historical fracture repaired through conscious collective action.
The consciousness-bearing function is equally immanent. It identifies the fracture and initiates collective repair. It has no metaphysical status as an elect possessing a divine origin beyond the cosmos. It awakens to the world’s division in order to act within the world.
The Gnostic reading works through substitution. Alienation becomes Gnostic estrangement. Consciousness becomes gnosis. Historical agents become an elect. Social transformation becomes salvation. Ontology and genealogy disappear, leaving verbal similarities. By that method, any philosophy containing estrangement, insight, agency, and transformation becomes “Gnostic.” The category becomes a polemical label for radical politics.
We can refer to some later scholarship. Say, Michael A. Williams argued that “Gnosticism” should be dismantled because it collapses sharply different ancient texts and movements into one supposed religious species. We could also add how Karen King likewise showed how ancient heresiology and modern historiography produced the category. The label is unstable even at its supposed source. Extending it across two millennia to a Spinozist monist theory of praxis turns a dubious ancient category into a useless modern polemic. To repeat, those who call it Gnostic are smuggling ordinary features of an immanent monist system into the category.
So, back to the point of Voegelin, the current use of “Gnosticism” is bad Voegelinism, because it freezes Voegelin in 1952, discards his corrections in the 1970s, ignores the later scholarship on esotericism and Hess, and replaces intellectual genealogy with loose analogy.
Hess gives Marx an immanent monist rupture-repair structure. Immanentization converts the eschatological sequence into a program operating wholly within history. There is no Gnosticism in that framework.
People repeating the old formula are ignoring late Voegelin, ignoring Hess, and preserving a category that fails historically and ontologically. It's bad intellectual history.
Our Roman Spatha sword titled “the Augustine,” in the Apologia blade series that I partnered with @dawson_knives to create, just launched.
To find out more or to purchase your own, go to https://t.co/xFugZl58qD.
Rated R animated movie BATMAN KNIGHTFALL: PART 1 will premiere on Digital August 25.
Part of a 3-movie event.
When Bane frees Batman’s entire Rogue’s Gallery from Arkham Asylum, the Caped Crusader is pushed to his mental and physical breaking point
Sex testing in women’s sports will always disproportionately affect and target Black and brown women and that’s why I don’t give a rat’s ass about Martina Navratilova’s opinion on the subject.
as a queer tennis fan, i feel so ashamed to have even supported this organisation, i stand with ALL women who play tennis and sport and only hope the women of the WTA refuse to do such invasive, transphobic tests. i support trans people. end of.
Reminder that no transgenders have ever been murdered in Scotland, that they’re the safest demographic in the UK and are statistically more likely to be murderers than victims.