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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known. For the headline in the 7 August New York Times to make sense – to be true – for example, its readers required some prior knowledge. They knew about the war between the USA and Japan; they had an elementary understanding about atomic bombs, how they are delivered, and what TNT is; they knew who President Harry Truman was, and what he meant by a ‘rain of ruin’. As with any technical achievement, the ‘truth’ of the bombings, their possiblity and fulfilment, depended (to quote Engels’s

Hegel’s concept of private property and the corporation is discussed more fully in the concluding chapters of this book. Hegel’s reconciliation? As we saw in earlier chapters, many commentators suggest that Hegel’s politics turned in a conservative direction during his career. This has often been described as Hegel’s ‘reconciliation’ with the existing order. However, there is no consensus on when this crisis in Hegel’s development occurred. Some, like Charles Taylor, point to the year 1800 as

logic for purposes of elaborating social theory, is . . . false and pernicious’.13 In the opening essay of a recent collection on the future of Marxism Douglas Kellner argues that Hegel is Soviet totalitarianism’s ‘spiritual ancestor’. Like Stalin, Hegel believes ‘that the overcoming of alienation requires total submission to the community, whereby individuals gain their liberty’. Kellner submits that ‘For Hegel, the state was the incarnation of reason and freedom, and it was the citizen’s duty

society cannot account for a social system ‘in which there are no straightforward connections between the social, subcultural and regional surface structures on the one hand, and the abstract deep structures of a differentiated economic system (intertwined with complementary state intervention)’. Furthermore, the ‘secretly normative’ presuppositions of Marx’s theory of history are ‘naturalized in the form of evolutionary views of progress’. The result, on one side, is a deterministic system that

Such institutions ‘have an egalitarian, open form of organization’ that reflects ‘essential features of the kind of communication around which they crystallize and to which they lend continuity and permanence’.103 Habermas points to Greenpeace and Amnesty International as examples of organizations at the centre of his notion of civil society. As agents of big capital, the mass media are, of course, omitted. Economic institutions and work groups that compose Hegel’s civil society are absent from

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