Democracy provides a quite peculiar kind of recognition, based on the following theory： Since contents tend do make human beings struggle and since strong decisions tend to make this struggle even harder, forms have ...Democracy provides a quite peculiar kind of recognition, based on the following theory： Since contents tend do make human beings struggle and since strong decisions tend to make this struggle even harder, forms have to be more important than contents and decisions have to soft. Thus, I believe, we tend to mix up complexity and uncertainty. It is therefore possible to criticize this theory by assuming that it is needed to find a way to embrace true complexity, namely complexity related to the relational nature of human beings. In order to achieve such objective, I will briefly trace the research back to G. W. F. Hegel＇s method, to W. yon Humboldt＇s educational thought and to R. Tuomela＇s insights on intersubjectivity.展开更多
Hegel uses Plato＇s classical text, Philebus, in two of his most important texts, the so called Shorter Logics, the first part of the famous Encyclopedia of Philosophical Sciences and in The Lectures on the Philosophy...Hegel uses Plato＇s classical text, Philebus, in two of his most important texts, the so called Shorter Logics, the first part of the famous Encyclopedia of Philosophical Sciences and in The Lectures on the Philosophy of Religion. The aim of this article is to analyze how can this two references be read together as to form a relationship between logic and religion in the very heart of Hegelian philosophy. In the first case, Hegel analyzes Plato＇s text within the context of his Doctrine of Being, specially from §§ 89 to 95, which deal with the question of determinate being. In The Lectures on the Philosophy of Religion, on the other hand, the reference appears in the 1824 Lectures in a particularly complex chapter called ＂The Transition to the Speculative Standpoint of Religion,＂ in which Hegel affirms not only that such a speculative standpoint is the only one in which religion can be truly grasped, but also that the Christian concept of ＂incarnation of God＂ is the ＂speculative midpoint＂ of religion. It will be argued, therefore, that the ontological question of determination and actuality, as exposed in the Shorter Logics, is fundamental to the metaphysics of Christian Religion as Hegel understands it not only in his Philosophy of Religion, but arguably in his whole philosophy.展开更多
Recognition is the key to intersubjectivity, as it implies a relation only possible between rational subjects. To recognize means therefore to make a decision, maybe one of the most important decisions, so that a phil...Recognition is the key to intersubjectivity, as it implies a relation only possible between rational subjects. To recognize means therefore to make a decision, maybe one of the most important decisions, so that a philosophical reflection on intersubjectivity cannot be separated from a reflection on the social and political nature of decision. This leads, to how a simple theory of decision is to be found even in a deeply intersubjective context like the one of role and tabletop games. Aim of this research is to reflect on the role of unexpectedness and unexpected--and thus free---decisions in fields like those described by recognitions, States, and games, bringing into dialogue some thoughts of Hegel, Schelling, and C. Schmitt.展开更多
The incredible extent of current environmental destruction justifies the modern concern to resist the alienated view of nature as a resource to exploit a totality of dead and meaningless objects, a totally disenchante...The incredible extent of current environmental destruction justifies the modern concern to resist the alienated view of nature as a resource to exploit a totality of dead and meaningless objects, a totally disenchanted world. In this spirit, modern philosophy tries to take nature seriously by recapturing a sense of nature＇s intrinsic value. Hegel respects nature to the extent that it bears the trace of the human mind, to the extent that it is forced ＂to speak the voice of reason.＂ Although there are grounds for being critical of the Hegelian project, especially because Hegel remains silent on the issue of our duties towards nature for the sake of nature and his argumentation serves the primordial desires of human reasoning and not the rights of nature itself, it is suggested that no matter how much inauthentic and incomplete is the recognition that the human mind acquires in its dialectical confrontations with nature. Hegelian phenomenology grants the human mind with a remarkable degree of self-certainty, necessary for all its subsequent educational enterprises.展开更多
Breaking with Aristotle＇s theory of tragedy in which the grand magnitude of the spirit of the tragic hero somehow trapped and misguided by a certain tragic flaw arouses the audiences＇ emotional intensity of pity and...Breaking with Aristotle＇s theory of tragedy in which the grand magnitude of the spirit of the tragic hero somehow trapped and misguided by a certain tragic flaw arouses the audiences＇ emotional intensity of pity and fear for the functioning of catharsis, Hegel analyzes the structure of tragedy in terms of the social conflict, in the case of Sophocles＇ Antigone, between the ruler Creon and the rebel Antigone, the patriarchal state and the individual woman, the civil codes and the divine law. Rejecting Creon＇s dictatorship and performing civil disobedience, Antigone intentionally buries the dead body of her brother Polyneices at the cost of being sentenced to death. Through this sacrifice, Antigone exposes the structural fissure of the civil society embedded in decaying morality for realizing the higher ideal of divine law and ethics. Through Antigone＇s sacrifice, the paradox of self-denial and self-elevation manifests the inner principle of dialectic through which the very opposite forces of contradiction engender the dynamic facets of the formation of modern civil society. As Hegelian dialectic is driven by its inner principle of negativity or negation of negation, through self-denial, Antigone transcends the moral codes of the mundane world for reaching the higher divine will. Yet, this dialectical ascending does not indicate a transcendent hero beyond the human world; instead, through the means of self-denying sacrifice, Antigone accomplishes the purpose of the divine will and conveys the divine spirit incarnated in the human flesh. For Hegelian tragic hero, the external and internal conflicts lead to the realization of self-consciousness and the ultimate consummation of heroic identity. Instead of being conditioned by Aristotelian tragic flaw and unconquerable fate, for Hegel, Antigone explicates the modern rebellious spirit of free will, and this martyrdom, not in the sense of scapegoat as the passive substitute for the sin of collective human community, presents a modern sense of tragic hero, an incarnated flesh invested with politically radical spirit. The flesh figure of heroine Antigone exemplifies the immanent power of ethical substance and dialectically transforms the divine will into the earthly spirit. Thus, this paper aims to investigate into the shift from Aristotle＇s concept of tragic hero to Hegelian dialectic tragedy and further examines how Hegelian tragic hero engenders the historical move into Western modernity through negative dialectic and accomplishes the self-other positioning of ethical substance presented in Sophocles＇ Antigone.展开更多
At least since Hegel identified Heraclitus as a philosopher who dealt with becoming, it has seemed obvious to perhaps most scholars that he was in some way a philosopher of process rather than a philosopher of being. ...At least since Hegel identified Heraclitus as a philosopher who dealt with becoming, it has seemed obvious to perhaps most scholars that he was in some way a philosopher of process rather than a philosopher of being. （For the views of Hegel and some early interpreters, see Graham 1997, 46-50.） Indeed, ancient sources say that for him all things are in flux, and one cannot step twice into the same stream. Yet for all that, many interpreters of Heraclitus perhaps unwittingly portray him in ways that are inconsistent with his being a process philosopher. And there are those who wish to downplay the role of flux in his system as well. In any case, to call him a process philosopher remains a vague claim until an interpreter specifies in what sense he is committed to process. Even more important, perhaps, is the question whether Heraclitus can maintain a coherent theory of process, given interpretations both ancient and modem that portray him as violating the principle of non-contradiction---often precisely because of his theory of flux. In this paper I shall attempt to argue that Heraclitus is indeed a process philosopher, and more importantly to spell out in what way he is, and to defend his theory as a consistent and indeed philosophically sound starting point for understanding the world as a process; I will end by pointing out some ways in which his theory accords with modem scientific explanations of the world.展开更多
The contradiction would produce the power only in the condition that this contradiction stays within a substance. The movement power for the cognition is not produced by the contradiction between people＇s thinking an...The contradiction would produce the power only in the condition that this contradiction stays within a substance. The movement power for the cognition is not produced by the contradiction between people＇s thinking and the objective things, for the thinking and the objective things are not in a same substance, which is Hegel＇s problem. Then, where is the power for people＇s cognition from？ This paper has a conclusion as this： The ＂Ego＂ and the ＂Nonego＂ are a pair of contradiction within a person＇s body. The cognition is a kind of people＇s movement. So, the cognition is the process moved by the power from the ＂Ego＂ and the ＂Nonego＂ of a person＇s body.展开更多
Empirical, formal, and speculative understandings of logic as identified by Hegel will be formalized. Being formalized the propositions will be deduced from how probabilities can be used to make decisions by appropria...Empirical, formal, and speculative understandings of logic as identified by Hegel will be formalized. Being formalized the propositions will be deduced from how probabilities can be used to make decisions by appropriating Hegel＇s concept of being two-sided for inferences. This will work for what I will call grounded as opposed to ungrounded probability functions. The domain of their values will be decided by a three-valued modal relation of the binomial probability function. Keynes （1920, Ch. IV ~17） and Popper＇s （1959, Ch. 59） solution to the problem of unknown proportions will be challenged by an understanding of logic that puts the content of what the axioms mean for making rational decisions before their mere being. What is true for the different types inferences will then work for the principle of the dialectic in contrast to the two proposed by Hume and the one proposed by David Lewis. In this way, it will be demonstrated that Hegel＇s understanding of logic is still more advanced than one that fails to recognize it falls within the scope of the dialectic. Dialectic as such will be a principle where the different understandings of a predicated logic will have a modal value within a higher standpoint of system.展开更多
In the 40s and the 50s of the last century existed a largely shared conviction amongst the majority of social scientists in the US regarding the explanation of the theoretical philosophical roots of National Socialism...In the 40s and the 50s of the last century existed a largely shared conviction amongst the majority of social scientists in the US regarding the explanation of the theoretical philosophical roots of National Socialism. Contrarily to European writers, who searched its philosophical origins in irrational philosophical traditions, in the US, they relied upon the perception that Hegel＇s Philosophy of State was the most relevant ideological basis of National Socialism. Hegel＇s idea for the need of a strong state, seemed to clearly support the hypothesis. Herbert Marcuse, exiled in the United States, bad to confront himself with this conviction that academic colleague shared. This theoretical hypothesis was in tune to the Zeitgeist and the political context, in which anticommunism was growing stronger by the day and where the cold war was developing. Associating Hegel and National Socialism implied, for most of the hypothesis defenders yet another vantage point： it could discredit also Marx, for the tights links between his philosophical thinking and Hegel＇s one. For Marcuse this hypothesis was even more problematic knowing that in Germany, national socialist philosophers had rejected Hegel from the very first day their party came to power. In this article we try to analyze Marcuse＇s respective philosophical argument. The point of departure of this reconstruction is the philosophical interpretation of Hegel＇s theory of the State. Further than the historical context, the debate on Hegel and his theory of the State, is very relevant for today＇s debates, dominated by neoliberal ideologies, which often are starting from similar theoretical errors than the mentioned. In both cases exists a lack of understanding of the classic bourgeois content within the concept of the State, based on the French Revolution.展开更多
As an important academic issue, the contemporary construction of the Chinese system of academic discourse has attracted increasing attention in recent years. Questions needing further reflection and exploration are： ...As an important academic issue, the contemporary construction of the Chinese system of academic discourse has attracted increasing attention in recent years. Questions needing further reflection and exploration are： What does the genesis and expansion of this topic actually mean？ Within what horizon can we reveal its fundamental nature and draw further conclusions？ What intellectual task will be presented to us in the course of fixing its direction？ An in-depth probe into these questions, that is, the core issue in the contemporary construction of the Chinese system of academic discourse, is how contemporary academic discourse can enter deep into the specific content ushered in by our historical practice, so that this content can be truly grasped intellectually and studied academically.展开更多
In the history of philosophical development, Hegel fulfilled the ＂convergence＂ of dialectics and metaphysics and blazed a dialectical philosophical path that transcended metaphysics 1hrough his critique of abstract ...In the history of philosophical development, Hegel fulfilled the ＂convergence＂ of dialectics and metaphysics and blazed a dialectical philosophical path that transcended metaphysics 1hrough his critique of abstract reason. Via critiques of both abstract reason and abstract being （capital）, Marx managed to ＂end＂ metaphysics with dialectics, and initiated dialectics＇ ＂ruthless criticism of everything existing.＂ To ＂clarify＂ the dialectics of Hegel and Marx in a ＂post-metaphysical＂ vision and construct a theory of dialectics of modem human praxis, it is necessary to deepen criticism of＂the metaphysical horror＂ and the exploration of truth-law-objectivity, and adhere to ＂anti-metaphysical＂ ＂metaphysical pursuit.＂展开更多
There are two opposing tendencies in the history of Westem philosophy： one is the Platonic- Hegelian tradition that mixes actuality and ideality, the other is the Aristotelian-Kantian tradition that differentiates th...There are two opposing tendencies in the history of Westem philosophy： one is the Platonic- Hegelian tradition that mixes actuality and ideality, the other is the Aristotelian-Kantian tradition that differentiates the two. Marx distanced himself from the former by his critiques of Hegelism, but the later generations have in a sense turned back to it in their interpretation of Marxist theory. Despite its significance, this reversal is fundamentally inconsistent with Marxist philosophy, and will frequently have unfortunate results in practice. Therefore it is of great necessity to clarify the theoretical distinction between Marxism and Hegelism on this issue.展开更多
The fundamental task of Marxist philosophical studies today is to uncover contemporary social actuality. It was Hegel who first showed a possible way to social actuality in philosophical terms via sharp critiques of s...The fundamental task of Marxist philosophical studies today is to uncover contemporary social actuality. It was Hegel who first showed a possible way to social actuality in philosophical terms via sharp critiques of subjective consciousness and its external reflection. Marx critically inherited this legacy from Hegel. His critiques not only undermined the speculative, idealist alliance of Idea and Actuality, but also thoroughly reconstructed the essential dimension of social actuality. A Kantian interpretation of Marxist philosophy on this theme presupposes a dismissal of the dimension of social actuality, which means a return to the philosophy of subjective consciousness. The latter in turn means the actual collapse of historical materialism. The path to social actuality is vital to historical materialism. It is only through this path that the truth of the theory of historical materialism can be upheld.展开更多
My purpose here is to offer a critical self-reflection and meditation on Deng Zhenglai＇s unexpected and tragic passing. Drawing from the classical and critical Western traditions, with intermingled references to the ...My purpose here is to offer a critical self-reflection and meditation on Deng Zhenglai＇s unexpected and tragic passing. Drawing from the classical and critical Western traditions, with intermingled references to the Heraclitus, Plato, Aristotle, Hegel, Marx, Kierkegaard, Nietzsche, Freud, Benjamin, and Foucault, among others,I consider Deng＇s death as a personal death and as well as the death of everyman, while also humbling myself in consideration of his many achievements and sacrifices. The passing of a person like Deng offers a moment of sobriety and pause, when the best among us lays face up under a thin white sheet. Such people attract both supporters and critics and the only certainty between them is that death is that final, terrible cure, the one that settles all scores. Sometimes, such moments of sobriety produce their opposite, whether a modicum of panic or outright hysteria, when emotional responses overwhelm rational ones. When that happens it is helpful for the secular mind to return to philosophy, albeit like a penitent seeking both mercy and a few moments more within and without the Mystery and eternal pity.展开更多
文摘Democracy provides a quite peculiar kind of recognition, based on the following theory： Since contents tend do make human beings struggle and since strong decisions tend to make this struggle even harder, forms have to be more important than contents and decisions have to soft. Thus, I believe, we tend to mix up complexity and uncertainty. It is therefore possible to criticize this theory by assuming that it is needed to find a way to embrace true complexity, namely complexity related to the relational nature of human beings. In order to achieve such objective, I will briefly trace the research back to G. W. F. Hegel＇s method, to W. yon Humboldt＇s educational thought and to R. Tuomela＇s insights on intersubjectivity.
文摘Hegel uses Plato＇s classical text, Philebus, in two of his most important texts, the so called Shorter Logics, the first part of the famous Encyclopedia of Philosophical Sciences and in The Lectures on the Philosophy of Religion. The aim of this article is to analyze how can this two references be read together as to form a relationship between logic and religion in the very heart of Hegelian philosophy. In the first case, Hegel analyzes Plato＇s text within the context of his Doctrine of Being, specially from §§ 89 to 95, which deal with the question of determinate being. In The Lectures on the Philosophy of Religion, on the other hand, the reference appears in the 1824 Lectures in a particularly complex chapter called ＂The Transition to the Speculative Standpoint of Religion,＂ in which Hegel affirms not only that such a speculative standpoint is the only one in which religion can be truly grasped, but also that the Christian concept of ＂incarnation of God＂ is the ＂speculative midpoint＂ of religion. It will be argued, therefore, that the ontological question of determination and actuality, as exposed in the Shorter Logics, is fundamental to the metaphysics of Christian Religion as Hegel understands it not only in his Philosophy of Religion, but arguably in his whole philosophy.
文摘Recognition is the key to intersubjectivity, as it implies a relation only possible between rational subjects. To recognize means therefore to make a decision, maybe one of the most important decisions, so that a philosophical reflection on intersubjectivity cannot be separated from a reflection on the social and political nature of decision. This leads, to how a simple theory of decision is to be found even in a deeply intersubjective context like the one of role and tabletop games. Aim of this research is to reflect on the role of unexpectedness and unexpected--and thus free---decisions in fields like those described by recognitions, States, and games, bringing into dialogue some thoughts of Hegel, Schelling, and C. Schmitt.
文摘The incredible extent of current environmental destruction justifies the modern concern to resist the alienated view of nature as a resource to exploit a totality of dead and meaningless objects, a totally disenchanted world. In this spirit, modern philosophy tries to take nature seriously by recapturing a sense of nature＇s intrinsic value. Hegel respects nature to the extent that it bears the trace of the human mind, to the extent that it is forced ＂to speak the voice of reason.＂ Although there are grounds for being critical of the Hegelian project, especially because Hegel remains silent on the issue of our duties towards nature for the sake of nature and his argumentation serves the primordial desires of human reasoning and not the rights of nature itself, it is suggested that no matter how much inauthentic and incomplete is the recognition that the human mind acquires in its dialectical confrontations with nature. Hegelian phenomenology grants the human mind with a remarkable degree of self-certainty, necessary for all its subsequent educational enterprises.
文摘Breaking with Aristotle＇s theory of tragedy in which the grand magnitude of the spirit of the tragic hero somehow trapped and misguided by a certain tragic flaw arouses the audiences＇ emotional intensity of pity and fear for the functioning of catharsis, Hegel analyzes the structure of tragedy in terms of the social conflict, in the case of Sophocles＇ Antigone, between the ruler Creon and the rebel Antigone, the patriarchal state and the individual woman, the civil codes and the divine law. Rejecting Creon＇s dictatorship and performing civil disobedience, Antigone intentionally buries the dead body of her brother Polyneices at the cost of being sentenced to death. Through this sacrifice, Antigone exposes the structural fissure of the civil society embedded in decaying morality for realizing the higher ideal of divine law and ethics. Through Antigone＇s sacrifice, the paradox of self-denial and self-elevation manifests the inner principle of dialectic through which the very opposite forces of contradiction engender the dynamic facets of the formation of modern civil society. As Hegelian dialectic is driven by its inner principle of negativity or negation of negation, through self-denial, Antigone transcends the moral codes of the mundane world for reaching the higher divine will. Yet, this dialectical ascending does not indicate a transcendent hero beyond the human world; instead, through the means of self-denying sacrifice, Antigone accomplishes the purpose of the divine will and conveys the divine spirit incarnated in the human flesh. For Hegelian tragic hero, the external and internal conflicts lead to the realization of self-consciousness and the ultimate consummation of heroic identity. Instead of being conditioned by Aristotelian tragic flaw and unconquerable fate, for Hegel, Antigone explicates the modern rebellious spirit of free will, and this martyrdom, not in the sense of scapegoat as the passive substitute for the sin of collective human community, presents a modern sense of tragic hero, an incarnated flesh invested with politically radical spirit. The flesh figure of heroine Antigone exemplifies the immanent power of ethical substance and dialectically transforms the divine will into the earthly spirit. Thus, this paper aims to investigate into the shift from Aristotle＇s concept of tragic hero to Hegelian dialectic tragedy and further examines how Hegelian tragic hero engenders the historical move into Western modernity through negative dialectic and accomplishes the self-other positioning of ethical substance presented in Sophocles＇ Antigone.
文摘At least since Hegel identified Heraclitus as a philosopher who dealt with becoming, it has seemed obvious to perhaps most scholars that he was in some way a philosopher of process rather than a philosopher of being. （For the views of Hegel and some early interpreters, see Graham 1997, 46-50.） Indeed, ancient sources say that for him all things are in flux, and one cannot step twice into the same stream. Yet for all that, many interpreters of Heraclitus perhaps unwittingly portray him in ways that are inconsistent with his being a process philosopher. And there are those who wish to downplay the role of flux in his system as well. In any case, to call him a process philosopher remains a vague claim until an interpreter specifies in what sense he is committed to process. Even more important, perhaps, is the question whether Heraclitus can maintain a coherent theory of process, given interpretations both ancient and modem that portray him as violating the principle of non-contradiction---often precisely because of his theory of flux. In this paper I shall attempt to argue that Heraclitus is indeed a process philosopher, and more importantly to spell out in what way he is, and to defend his theory as a consistent and indeed philosophically sound starting point for understanding the world as a process; I will end by pointing out some ways in which his theory accords with modem scientific explanations of the world.
文摘The contradiction would produce the power only in the condition that this contradiction stays within a substance. The movement power for the cognition is not produced by the contradiction between people＇s thinking and the objective things, for the thinking and the objective things are not in a same substance, which is Hegel＇s problem. Then, where is the power for people＇s cognition from？ This paper has a conclusion as this： The ＂Ego＂ and the ＂Nonego＂ are a pair of contradiction within a person＇s body. The cognition is a kind of people＇s movement. So, the cognition is the process moved by the power from the ＂Ego＂ and the ＂Nonego＂ of a person＇s body.
文摘Empirical, formal, and speculative understandings of logic as identified by Hegel will be formalized. Being formalized the propositions will be deduced from how probabilities can be used to make decisions by appropriating Hegel＇s concept of being two-sided for inferences. This will work for what I will call grounded as opposed to ungrounded probability functions. The domain of their values will be decided by a three-valued modal relation of the binomial probability function. Keynes （1920, Ch. IV ~17） and Popper＇s （1959, Ch. 59） solution to the problem of unknown proportions will be challenged by an understanding of logic that puts the content of what the axioms mean for making rational decisions before their mere being. What is true for the different types inferences will then work for the principle of the dialectic in contrast to the two proposed by Hume and the one proposed by David Lewis. In this way, it will be demonstrated that Hegel＇s understanding of logic is still more advanced than one that fails to recognize it falls within the scope of the dialectic. Dialectic as such will be a principle where the different understandings of a predicated logic will have a modal value within a higher standpoint of system.
文摘In the 40s and the 50s of the last century existed a largely shared conviction amongst the majority of social scientists in the US regarding the explanation of the theoretical philosophical roots of National Socialism. Contrarily to European writers, who searched its philosophical origins in irrational philosophical traditions, in the US, they relied upon the perception that Hegel＇s Philosophy of State was the most relevant ideological basis of National Socialism. Hegel＇s idea for the need of a strong state, seemed to clearly support the hypothesis. Herbert Marcuse, exiled in the United States, bad to confront himself with this conviction that academic colleague shared. This theoretical hypothesis was in tune to the Zeitgeist and the political context, in which anticommunism was growing stronger by the day and where the cold war was developing. Associating Hegel and National Socialism implied, for most of the hypothesis defenders yet another vantage point： it could discredit also Marx, for the tights links between his philosophical thinking and Hegel＇s one. For Marcuse this hypothesis was even more problematic knowing that in Germany, national socialist philosophers had rejected Hegel from the very first day their party came to power. In this article we try to analyze Marcuse＇s respective philosophical argument. The point of departure of this reconstruction is the philosophical interpretation of Hegel＇s theory of the State. Further than the historical context, the debate on Hegel and his theory of the State, is very relevant for today＇s debates, dominated by neoliberal ideologies, which often are starting from similar theoretical errors than the mentioned. In both cases exists a lack of understanding of the classic bourgeois content within the concept of the State, based on the French Revolution.
文摘As an important academic issue, the contemporary construction of the Chinese system of academic discourse has attracted increasing attention in recent years. Questions needing further reflection and exploration are： What does the genesis and expansion of this topic actually mean？ Within what horizon can we reveal its fundamental nature and draw further conclusions？ What intellectual task will be presented to us in the course of fixing its direction？ An in-depth probe into these questions, that is, the core issue in the contemporary construction of the Chinese system of academic discourse, is how contemporary academic discourse can enter deep into the specific content ushered in by our historical practice, so that this content can be truly grasped intellectually and studied academically.
文摘In the history of philosophical development, Hegel fulfilled the ＂convergence＂ of dialectics and metaphysics and blazed a dialectical philosophical path that transcended metaphysics 1hrough his critique of abstract reason. Via critiques of both abstract reason and abstract being （capital）, Marx managed to ＂end＂ metaphysics with dialectics, and initiated dialectics＇ ＂ruthless criticism of everything existing.＂ To ＂clarify＂ the dialectics of Hegel and Marx in a ＂post-metaphysical＂ vision and construct a theory of dialectics of modem human praxis, it is necessary to deepen criticism of＂the metaphysical horror＂ and the exploration of truth-law-objectivity, and adhere to ＂anti-metaphysical＂ ＂metaphysical pursuit.＂
文摘There are two opposing tendencies in the history of Westem philosophy： one is the Platonic- Hegelian tradition that mixes actuality and ideality, the other is the Aristotelian-Kantian tradition that differentiates the two. Marx distanced himself from the former by his critiques of Hegelism, but the later generations have in a sense turned back to it in their interpretation of Marxist theory. Despite its significance, this reversal is fundamentally inconsistent with Marxist philosophy, and will frequently have unfortunate results in practice. Therefore it is of great necessity to clarify the theoretical distinction between Marxism and Hegelism on this issue.
文摘The fundamental task of Marxist philosophical studies today is to uncover contemporary social actuality. It was Hegel who first showed a possible way to social actuality in philosophical terms via sharp critiques of subjective consciousness and its external reflection. Marx critically inherited this legacy from Hegel. His critiques not only undermined the speculative, idealist alliance of Idea and Actuality, but also thoroughly reconstructed the essential dimension of social actuality. A Kantian interpretation of Marxist philosophy on this theme presupposes a dismissal of the dimension of social actuality, which means a return to the philosophy of subjective consciousness. The latter in turn means the actual collapse of historical materialism. The path to social actuality is vital to historical materialism. It is only through this path that the truth of the theory of historical materialism can be upheld.
文摘My purpose here is to offer a critical self-reflection and meditation on Deng Zhenglai＇s unexpected and tragic passing. Drawing from the classical and critical Western traditions, with intermingled references to the Heraclitus, Plato, Aristotle, Hegel, Marx, Kierkegaard, Nietzsche, Freud, Benjamin, and Foucault, among others,I consider Deng＇s death as a personal death and as well as the death of everyman, while also humbling myself in consideration of his many achievements and sacrifices. The passing of a person like Deng offers a moment of sobriety and pause, when the best among us lays face up under a thin white sheet. Such people attract both supporters and critics and the only certainty between them is that death is that final, terrible cure, the one that settles all scores. Sometimes, such moments of sobriety produce their opposite, whether a modicum of panic or outright hysteria, when emotional responses overwhelm rational ones. When that happens it is helpful for the secular mind to return to philosophy, albeit like a penitent seeking both mercy and a few moments more within and without the Mystery and eternal pity.
