Hegel and Marx After the Fall of Communism (Political Philosophy Now)

Hegel and Marx After the Fall of Communism (Political Philosophy Now)

Language: English

Pages: 304

ISBN: 1783160721

Format: PDF / Kindle (mobi) / ePub


The collapse of the Soviet Empire led many to think that communism and perhaps socialism were no longer relevant to the modern world. Hegel and Marx After the Fall of Communism presents a balanced discussion of the validity of the arguments of two of the most important political philosophers of all time, Georg Wilhelm Friedrich Hegel and Karl Marx. David MacGregor reinterprets Hegel and Marx’s philosophies, setting out key events in their lives against a backdrop of global historical events. In a new afterword, MacGregor brings his study up to date, examining Russia’s revival as a world power under Vladimir Putin as well as China’s ambitious development efforts.

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Young Hegelian movement. Like all of Engels’s writings, the essay sparkles with clarity and effortless erudition. Yet, as British philosopher David Lamb reports, it is also a ‘source of much confusion’.35 Engels’s piece has been taken from Lenin onwards as a call to arms against idealism, and an affirmation of the materialist world-view. Partly as a result of Ludwig Feuerbach entire generations of Marxists have mistakenly seen Hegelian idealism as their chief ideological foe. In fact, the essay

newspaper report. For example, the headline on the 7 August 1945 issue of The New York Times read: first atomic bomb dropped on japan; missile is equal to 20,000 tons of tnt; truman warns foe of a ‘rain of ruin’ Hegel insisted that the classical theory of truth did not take its own premisses seriously enough. If truth means that the object should be identical with the thought-form of it, then much more is demanded than mere correctness. The classical view takes for granted the alienation MARX’S

they do not really throw much light on political events. Perhaps his own ‘obscurity’ was not so bad after all. As for the wish you express for greater intelligibility and clarity, I would gladly have fulfilled it, but it is just this which is most difficult to achieve and is the mark of perfection, at least when the content is of the more solid type. For there is a content which carries clarity along with it, such as the sort with which I am principally occupied every day: e.g. that Prince so and

such as labour and machinery; or it may appear as finance capital, devoted to the exchange of the surplus of one industry for the surplus of another.46 The nature of capital remains the same today as when Hegel described it. ‘Capital’, writes Greider, referring to the global economy of the 1990s, is basically the money accumulated from past enterprise, savings from profits or wages, the stored wealth that is available to finance new enterprise. Physical capital exists as factories and machines;

Hegel shifted his emphasis from the human individual to a cosmic Geist or Spirit. He switched from primarily human-centred concerns to ones that were clearly idealist. This transformation in Hegel’s thinking was especially significant because his pre-1800 work was deeply reminiscent of the humanist writings of Feuerbach and the early Marx. For Marx and the other Young Hegelians, what Hegel called Geist is identical with the human individual. ‘If I am right,’ Taylor speculates, ‘the young Hegel

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