Kant, Hegel, Marx

Ongoing discussion of this paper here: https://www.academia.edu/s/cf13d33860?source=link
Philosophy – whether traditional or contemporary – has nothing to say about the human metaphysical predicament, and cannot even offer a basic phenomenology of the human condition. Part of the problem is the ongoing confusion as to what philosophy actually amounts to, and what it can achieve. It is necessary to demystify philosophy, and have it restricted to the discipline of critical thinking, and it should not be thought of as possessing any substantial theoretical content of its own. It is a method, a skillset, a series of techniques, not a repository of various highbrow theories, whether about mind, epistemology, ontology, cosmology, science, or anything else. Metaphysics is an entirely distinct and separate field of inquiry, and concerns the human predicament, and ultimate human fulfilment, and it is to this end that critical thinking skills can usefully be applied. The purpose of this short study is to give some help to those hoping to gain an insight into the metaphysical realms of their being, and who would like some guidance with regard to those formal and academic disciplines supposedly geared to dealing with that very subject.

La tesi distingue fra i due momenti della vita e del pensiero di G.W.F. Hegel: il momento giovanile e quello della maturità. Nel primo ("Scritti teologici giovanili") il pensiero hegeliano si esprime riprendendo la posizione rivoluzionaria dell'infinito creativo e doppiamente dialettico; nel secondo ("Fenomenologia dello Spirito", "Enciclopedia delle scienze filosofiche") questo principio viene astratto, separato e discriminato come fonte della giustificazione di un potere assoluto e della sua alleanza con le forze conservatrici e reazionarie (cfr. Congresso di Vienna). 
Il testo viene qui offerto in due versioni: una gratuita (per studenti delle scuole superiori o universitari) ed una a pagamento al link sottostante (per persone senza problemi economici e che desiderino ricambiare in qualche modo gli sforzi fatti per realizzare quest'opera).

Abstract

This thesis focuses on the working question:How does Anselm
von Canterbury´s representation of the evil manifests itself in
Georg Wilhelm Friedrich Hegel`s theory of the evil?
Both philosophers work with the same assumptions as well as having
the same result: The theory of evil is inherent in the theory of
good. So far, both theories of the evil have not been compared
to each other in scientific research.

Canterbury`s theory of the evil is classified as the theory of
existence which turns out to count as nothing less than the
theory of good. Compared to Hegel`s thoughts on the evil, his
theory is more complex and can be specifically found among
other writings of him in his legendary “Phenomenology of Mind”.

The theory of the evil lies within the dialectical process of the
development of the awareness. Within this process evil is a
necessary category. Under this assumptions history itself can
be seen as the progress of the awareness of freedom. Insofar,
Hegel`s theory of the evil can be seen as the theory of freedom.

In the last chapter the theory of evil was transferred into the
youth novel “Jugend ohne Gott” written by Ödön von Horvath.
In this novel the fictitious character of the teacher stands in the
spot light of the examination. His personal experiences lead him
to the same conclusion – just like the same outcome of the
theory of awareness in Hegel`s phenomenology of mind. The
evil – the murder of the student N. - is inherent in the good.

The following review explores Intercultural Information Ethics (IIE) in terms of comparative philosophy, supporting IIE as the most relevant and significant development of the field of Information Ethics (IE). The focus of the review is threefold. First, it will review the core presumption of the field of IIE, that being the demand for an inter- mission in the pursuit of a founding philosophy for IE in order to first address the philosophical biases of IE by western philosophy. Second, a history of the various philosophical streams of IIE will be outlined, including its literature and pioneering contributors. Lastly, a new synthesis of comparative philosophies in IIE will be offered, looking towards a future evolution of the field. Examining the interchange between contemporary information ethicists regarding the discipline of IIE, the review first outlines the previously established presumptions of the field of IIE that posit the need for an IE as grounded in western sensibilities. The author then addresses the implications of the foregoing presumption from several non-western viewpoints, arguing that IIE does in fact find roots in non-western philosophies as established in the concluding synthesis of western and eastern philosophical traditions.

This e-book tries to describe fairly quickly, but at the same time precisely and in an articulated way, the structure in becoming of the thought of G.F.W. Hegel (1870-1831), an idealist German thinker. This work analyzes his thought from its first phase, animated by Jacobin and revolutionary ideals, similar to that ones of his friends Hölderlin and Schelling, to its conclusions, when the Hegelian thought seemed to accompany itself well - as ideological tool – to the movement of Restoration put forward by the regressive and authoritarian powers, imposed by the defeats of Napoleon and by the Nations that gathered themselves in the Congress of Vienna (1815).
The text tries to analyze and to summarize the essential speculative elements of two of the most important Hegelian writings: The Phenomenology of Spirit (1807) and the Encyclopedia of the Philosophical Sciences (1816, 1827, 1830).

Setting aside the more-obvious categories of identity politics, race, gender, and sexuality, when it comes to ideology, as well as social class, all of us worldwide who earn our living from Shakespeare studies are more similar than not. Educators, critics, theater professionals: we belong almost entirely to the privileged group Jonathan Haidt calls “W.E.I.R.D”: “Western (or Westernized), Educated, Industrialized, Rich, Democratic.” We are a minority, moreover, even within that small portion of the world’s population. Almost all of us are politically progressive, and most of us are relatively secular. Given such homogeneity, we should not flatter ourselves that we are impervious to the all-too-human dangers of groupthink, but instead proceed with commensurate caution. When it comes to Shakespeare and war, in particular, the fervent faith with which we, as a kind of tribe or faction, adhere to our beliefs reinforces a temptation to remain within a comfortable but misleading echo chamber. The desire to appropriate the authority of Shakespeare and the popularity of his plays for what we see as a worthy cause, the promotion of peace through non-violence, diplomacy, and disarmament, creates a pressure to find in Shakespeare’s plays political positions more like our own than is at least prima facie plausible for a man of his time and place, howsoever prescient. To help explain, by contrast, how and why Shakespeare’s views on human nature, as well as war, might not be possible to reconcile with present-day secular progressivism, I draw here on Thomas Sowell’s distinction in his Conflict of Visions between “constrained” and “unconstrained” hopes for the future of humanity, as well as William Bouwsma’s description of what he calls “the two faces of humanism,” “Augustinian” and “Stoic.” I argue for Bouwsma as more evenhanded, and therefore reliable, in his representation of the Renaissance and the Reformation than Jacob Burckhardt, even though Burckhardt is better-known and more influential, precisely because Bouwsma is not as inclined as Burckhardt to tell us only that side of the story that we today tend to find more appealing: the “early modern” advent of our own more or less liberal credo. I then turn in closing to Hegel’s complex response to Kant’s concept of “unsocial sociability.” In the fourth thesis of his “Idea for a Universal History,” Kant presents “competitive vanity” and "lust for power" as the engine of civilization, a “transvaluation” of St. Augustine’s concept of libido dominandi likely modeled on similar responses by Machiavelli and Edward Gibbon to St. Augustine’s argument about the fall of Rome in his City of God. The “antagonism” Kant praises here as “the cause of lawful order among men” reappears in Hegel’s account of the progress of recognition (Anerkennung) as what he calls “the master-slave dialectic,” a form of government which, by the light of an attentive reading of Shakespeare's Roman plays, as well as Roman history, Hegel perceives is neither desirable, nor inevitable, nor even sustainable long-term, but instead prone to degenerate into civil war, unless replaced by more stable mixed government. To clarify this opposition, I explain that the influence of Alexandre Kojève has led Hegel to be misunderstood. Kant anticipates present-day liberalism. Hegel, by contrast, like Shakespeare, anticipates present-day critics of liberalism such as Alasdair MacIntyre and Patrick Deneen.

A diferencia de toda la tradición iusfilosófica precedente, Hegel intenta deducir las nociones jurídicas fundamentales a partir de las exigencias propias de una estructura volitiva racional. El presente trabajo pretende mostrar que la inteligencia (Inteligenz) y el recuerdo (Erinnerung) son dos capacidades subjetivas centrales para que un ordenamiento jurídico adquiera plena vigencia como derecho positivo. Ambas determinaciones posibilitan que las normas surjan de la íntima convicción (Gesinnung) de los sujetos de derecho y no meramente de un acto arbitrario de poder. Sólo así la persona, entendida como una figura universal que articula derechos y obligaciones individuales, obtiene validez y reconocimiento general en un mundo ético.

Parrebbe che razionale venga dall'autore confuso con armonico, e reale con quello Hier und Jetzt di cui si dimostra la riduttività nel primo capitolo della Fenomenologia dello Spirito. Sfugge forse che in Hegel è la dialettica che sottende la razionalità. La separazione dei due concetti coinciderebbe con la separazione dogmatica bersagliata dal filosofo di Stuttgart per cui si presuppone «che da una parte vi sia l'Assoluto e dall'altra parte la conoscenza per sé e separata dall'Assoluto» (Hegel; Fenomenologia dello Spirito, Bompiani 2000, p. 148).

I seek to set out a philosophical justification for an “objective ethics” based on Marxian principles for the purpose of reorienting Critical Theory back to its more radical impulses and purposes. Contrary to many of the interpretive views, I will argue that Marx’s theories must have an ethical foundation without which there would be no ability to make critical claims, but that his conception of ethics is dialectically related to forms of knowledge. This goes against the basic structure of modern western moral philosophy in seeing a separation between “practical” and “pure” forms of reason. I therefore contend the existence of evaluative-cognitive claims that combine social-theoretic arguments with normative-evaluative arguments.  I then go on to claim that Marx’s ethical-scientific reasoning is grounded in a social ontology that allows for the ability to make critical judgments about social facts and about the nature of human progress and perfection. I end by considering the possibility of an objective ethics along Marxian lines and consider its distinctive properties.

Neue spanische Übersetzung der “Thesen über Feuerbach“ von Karl Marx, nach dem Text der neuen Marx-Engels Gesamtausgabe (MEGA), Abt. IV, Bd. 3, Berlin, 1998; und nach der Lektüre, die der Übersetzer in seinem Versuch: El manifiesto del  método (Das Manifest der Methode), Bonn, 2015 (1981) skizziert hat.

Şirince Hegel Okulu 8-14 Temmuz'da Şirince Nesin Köyü'nde

"Hegel bütün bir düşünce tarihinin en özgün ve belirleyici isimlerinden biridir. Onun felsefesi “diyalektik” kavramıyla birlikte anılır ve felsefesinin etkisi sadece felsefe dünyasıyla değil, çok daha geniş bir alanla ilgilidir. Bu doğrultuda Hegel'in sistematik düşüncesini Mantık Bilimi’nden Tarih Felsefesi'ne ve Din Felsefesi’ne, Tinin Fenomenolojisi'nden Estetik'e ve de Hukuk Felsefesi'ne değin geniş bir alandaki eserleri üzerinden ele alacağız."

https://www.facebook.com/sirincehegelokulu

Paper presented at 'Practicing Theory - ASCA International Workshop and Conference 2011', Amsterdam School for Cultural Analysis, University of Amsterdam, 2nd-4th March 2011 https://asca.uva.nl/programme/archive-conferences/asca-international-workshop-2011-practicing-theory/asca-international-workshop-2011-practicing-theory.html?1583659550967

Critical theory was always characterised by a particular attempt to develop a general theory of society on the basis of an integrative approach characterised by a combination of philosophy and sociology and of normative and descriptive approaches. In Frankfurt, the original epicentre of this particular school of thought, this has however come to an end. Contemporary Frankfurt theorists essentially have abandoned the sociological and descriptive dimension and re-casted what is left of the Frankfurt School into a subdivision of Anglo-American analytical political philosophy. As apparent from the book under review and his entire oeuvre, Hauke Brunkhorst, the last of the Mohicans of real Frankfurt style critical theory, have always resented this development. He has therefore found himself in internal exile at the University of Flensburg, the intellectual equivalent of Siberia in the German academic context, for the last decades. The exceptionally brilliance of the book under review thereby confirms the old insight, which has been illustrated again and again throughout history, that the best books tend to be written in exile. Written by authors who did not correspond with the prevailing Zeitgeist but who nonetheless choose to stick to their guns.
The book literally begins by the dawn of man and ends with an analysis of the pressing problems and challenges characterizing contemporary society. As such the book also reads as a history of the world in its entirety at the same time as the its main focus is on four revolutionary processes: The Papal Revolution of the 11th and 12th centuries, the Protestant revolution of the 16th century; The Atlantic Revolution of the late 18th century and the Euro-Asian (in particular but not only the Chinese and Russian revolutions) of the early 20th century. Finally, as a fifth wave, the global transformations which came about through decolonisation and the transitions from authoritarianism and totalitarianism to democracy and human rights in the latter half of the 20th century are analysed. Full review available at: http://onlinelibrary.wiley.com/doi/10.1111/j.1467-6478.2015.00710.x/abstract

Review essay of Negativity and Revolution: Adorno and Political Activism eds. Holloway, J. Matamoros, F. & Tischler, S. (2009) (London: Pluto Press) in Logos: A Journal of Modern Society and Culture Vol. 8, Issue 2 http://logosjournal.com/2011/garland/

An attempt to understand implications of Anti-Semitism before the World Wars. Analyzed the development of Herzl's conception of Zionism against the backdrop of the Pogroms and the Dreyfus Affair.  Found a complicit link between components of Anti-Semitism and ideologies that were the basis for Zionism that are still present in Israel today. 


1) Anti-Semitism - Reads Heine's "Rabbi of Bacharach" to distill supernatural, religious, and ideological experience of Anti-Semitism. Follows up with Herzl's writings about his first experience of Anti-Semitism with the Dreyfus Affair along with Hannah Arendt's commentary on Herzl's experience.  Rest of chapter is extensive analysis of Herzl's "The Jewish State" where he lays out diplomatic action but also political formulas in order to work with Anti-Semitic forces: forced labor of European Jews, religious restrictions, etc.  This is done not under the notion of achieving a NATION but a socialized state where government regulates "Jewishness". 

2) Socialism - Analysis of Herzl's novel Altneuland, focus on main character's "Jewishness" and how devastating it is to the point where he flees the world for 10 years and contemplates suicide.  This character is not in reaction to persecution but in reaction the condition of Jewishness and the Jewish community.  The main character laments his interaction with other Jews and also despises Jewish business as well as religious practices, aligns with Anti-Semitic philosophy of the time period.  An under layer of Hegelian dialectics as well as Marx's writings on Jewishness coordinates the novel, where metaphor, analogies, foreshadowing and other literary devices feed into this construction of "The Jewish Question" as an internal problem within the existence of the Jew, not as a persecution.  Herzl's philosophy climaxes in scene where use a machine to create centrifugal force to siphon "jewishness", the trauma of being a jew, to establish a state.  Also there is a Jewish underground of businessmen that interface with Europe for supplies, example of Herzl's philosophy of diplomacy -- be as un-Jewish as possible within the workings and maintence of a state.
The system of socialism is not to put forth an ideal socialist community but to have mechanisms of control in order to eschew layers of Jewishness that provoke anti-semitism.  Also looks into critiques of the novel by Shlomo Avineri on threads of Hegel/Marx and also Palestinian critic who argues this treatment of the "Jew", of the most ethnic, becomes the set up for human rights in Zionism as depicted with Palestinian conflict.

3) Zionism -- Unpacks irony of novel's conclusion with Jews exclaiming religious sentiment alongside fervent Zionist politics.  Talks about the usurpation of religious faith, even concepts into Zionist politics such as the idea of the "chosen people", etc. In this light, analyzes Hannah Arendt's commentary on meeting Golda Meir and this philosophical and political crisis at the heart of Zionism.  Looks at sociology article about kibbutzim after the war that were named for concentration camps where victims of the Holocaust were transported to ie Kibbutz Treblinka etc and how that treatment of Holocaust survivors is part of this Zionist ideology based on Anti-Semitism and the need to control "Jewishness" as identified by Anti-Semitism via socialistic means.  Finally, reads Zionism through Edward Said and human rights, whether Jew or Palestinian.

4) Conclusion - Herzl's Philosophical Crisis