Hegelian Dialectic Research Articles

Ruy Fausto, normatividade e anti-normatividade

The article examines Ruy Fausto’s concept of interversion in view of the debate on the meaning of ethical-moral normativity in a critical theory of capitalism. Taking the Marxian critique of political economy as reference, the text is divided into two main parts. In the first, the normative and anti-normative interpretations are characterized as an antinomy. In the second, it is argued that, based on Fausto’s particular reception and use of the Hegelian dialectic, his reading of the interversion offers an original solution to the debate.

Desde de Hegel, apesar de Hegel, mas com Hegel

this paper examines the reception of Hegel’s philosophy in Latin American “decolonial philosophies” from the 1960s onwards, especially in Enrique Dussel’s philosophy of liberation, whose “presence of Hegel” (sometimes explicit, sometimes implicit) is essential for the substantiation of the “analetic method” in terms of “absolute principle” and “final proposal”, despite the inversions. To this end, the text is divided into three moments. The first examines the significant participation of Hegelian philosophy in the foundation of Latin American decolonial thought. The second moment examines the substantiation of Dussel’s analetical method as a philosophical proposal to overcome Hegelian dialectics in epistemological, ontological and historical terms. In the third moment, we compare the “absolute principle” and “final proposal” of Dussel’s “practical-poietic method” with the principles and purposes of Hegel’s “dialectic of liberation” and “poietic”. In the end, we conclude that the “decolonial turn” claimed above all by Dussel’s method cannot escape the Hegelian idea of “universal history” as the “self-production of absolute freedom” in terms of principle and final solution, despite the methodological inversions.

The Evolution of Materialism from Democritus to Karl Marx

This paper delves into the evolution of materialism from its origins with Democritus to its development by Karl Marx. It begins with Democritus' atomism, which proposed that everything is made up of indivisible atoms, laying the groundwork for a materialist worldview. The study then explores how Epicurus expanded on these ideas, focusing on sensory experience and the pursuit of a tranquil life. Moving into the Enlightenment, the paper examines the mechanistic materialism of thinkers like Hobbes and La Mettrie, who viewed humans as complex machines governed by physical laws. Finally, it addresses Marx's dialectical and historical materialism, which combined materialist philosophy with Hegelian dialectics to explain the influence of material conditions and economic structures on society and history. This analysis highlights the enduring significance of materialist thought in understanding social and historical processes.

The Essence of "Inversion" in Dialectics: From Hegel to Marx

The relationship between Marx's dialectics and Hegel's dialectics has always garnered significant attention. This relationship is not only a manifestation of their respective thoughts, but also an important link in the development of dialectics itself. "Inversion" is a significant philosophical concept proposed by Marx during the process of sublating Hegel's dialectics. A thorough analysis and understanding of "inversion" is a crucial link in fully grasping Marx's "critical nature". The dialectics of Marx's "critical nature" is rooted in idealism, and Marx believed that the consequence of this manifestation was the loss of the critical nature of dialectics. To correctly reveal the essence of dialectics, Marx centered on "human practice" as the fundamental method and completed the "inversion" of Hegel's dialectics. Marx inherited the "rational core" of the narrow sense dialectics, which is centered on negation, and discarded the "mystical shell" of the broad sense dialectics. At the same time, he re-inverted the relationship between spirit and reality that had been inverted in the "rational core", thereby highlighting human subjectivity and giving dialectics a revolutionary and critical nature.

Exploring Theories and Social Policy Changes During COVID-19 Pandemic

The COVID-19 pandemic presented unprecedented challenges to the capacity of developed welfare states to meet emerging needs. In its initial year, the pandemic prompted a wave of new social policy programmes and modifications to existing ones. This study empirically investigates the applicability of various social theories in elucidating the dynamics of social policy changes during the COVID-19 crisis. Reflective analysis employs Hegelian dialectics as a methodological framework on established theories, including welfare regime theory, path dependence theory, path creation, and incorporates contemporary perspectives such as capability theory. The aim is to reflect and discern what these approaches explain and how these theoretical paradigms account for the observed shifts in social policy dynamics. The paper builds on previously published studies focused on the dynamics of persistence and change, mitigation and prevention, divergence and convergence, and continuity and irruption in social policies implemented in response to the pandemic. The article also contributes at developing a theoretical and methodological reflective approach to examine social policy changes in multiple contexts.

The Hegelian Master–Slave Dialectic in History and Class Consciousness

Abstract The central axis of the article is the argument that History and Class Consciousness adopts from the Hegelian dialectics not only the category of totality but also the master–slave dialectic, although it never refers explicitly to the latter. Hence, in this article, we aim to detect the subtle influence that the Hegelian master–slave dialectic exerts on History and Class Consciousness and, more specifically, on the constitution of the Lukacsian concepts of reification, praxis, working class-bourgeoisie interaction, working-class self-consciousness, autonomous subject. Our approach to the Hegelian master–slave dialectic is mostly – but not only – based on its philosophical–anthropological interpretation by A. Kojeve. Kojeve’s interpretation, by attributing a crucial role to labour in the mastery–slavery dialectic, focuses on that aspect of the Hegelian dialectic which, in our estimation, was determining for HCC. In addition, our approach to the Hegelian master–slave dialectic is based on some occasional references Lukacs has to it in Young Hegel as well as on his interpretation latent in History and Class Consciousness.

Matter of recognition: Fanon and hegelian dialectics

Partindo do plano das atividades da “Década Internacional de Afrodescendentes”, proclamada pela Assembleia Geral da ONU (2015 a 2024), este artigo propõe refletir sobre o reconhecimento do sujeito colonial em duas dimensões: a) a negação do homem negro encenada na poesia de Cruz e Souza e Oswaldo de Camargo; b) o diálogo que Frantz Fanon estabelece com Hegel. Fanon adverte que o homem negro está fora do processo da história, porque é apresentado dentro do circuito fechado da consciência-de-si ou “em-si” e jamais como o estágio da consciência crítica de um “ser-para-si”, pois não lhe é dada a reciprocidade do reconhecimento.

Relasi Nietzsche dengan Paulus

Nietzsche’s relation with Christianity, on the the surface, easily defined as antipodal, full of animosity. It is not a simple task to specify which Christianity that can represent a stable concept of Christianity. Numerous branches as well as different school of thoughts in the body of Christianity. Nietzsche had his own view on certain Christianity (coloured by his Lutheran Protestant), he was not seldom launched attack after attack to Christianity and blame it as caused of Nihilism in Europe. Christianity according to his view has become one of the obstacles that hindered the arrival of the Overman, therefore he anointed himself to wage war with the aim to dig deep the foundation of Christianity. He did not merely assault Christianity and belief in God as some concepts that is no longer hold, but he wished to make changes and transvalue all the values which had deeply rooted in the soul of Europe. In order to pull down, to root out, change and inspire Europe, he wrote a seminal book called “Antichrist.” Nietzsche in his war strategy, he always picked a real person as Socrates, Richard Wagner, or even Schopenhauer. For Christianity, he picked Paul and Paulinism which he regarded as promoting the concept of Cross, Resurrection and promise of Hinterwelt which according to him is a great move as well as cunning. He tried to uproot Christainity with his method, which later on he called it as Genealogy. In doing so, he discovered that Paul was a true revaluator, who reevaluated the master morality into slave morality. Nietzsche has his own notion of an ideal man, who has the spirit of Dionysos, in short, he wanted to transvalue the slave morality back to master morality. In suggesting this option to Europe, a better choice, Spirit of Dionysos, he then conducted transvaluation. In that regard, Nietzsche did a similar and kinship “Hegelian Dialectic” with Paul. Therefore, Nietzsche relation with Paul is no longer can be categorized as merely antipodal, since he showed some kind of disguised adoration, an ambiguity.

DELEUZE AND INFINITE REPRESENTATION: CONTRADICTION VERSUS SUFFICIENT REASON

The relationship between Deleuze and Hegel and Deleuze’s obvious anti-Hegelianism manifests itself mainly in the Difference-in-Itself section of Difference and Repetition. The issue in this first part of Difference and Repetition consists of the critique of traditional metaphysics as a system of representation. Traditional metaphysics tries to represent existing things, instead of problemtising their genesis. It presents them by making them organized and suitable for the human eye. Traditional philosophy does this by subordinating difference to identity. Ultimately, for philosophy, difference is merely a means to guarantee the structure of the representational system based on identity and on harmony. However, Deleuze’s philosophy is a system of thought about the origin of the existence of things. Here, difference becomes the constitutive element. At this point, our aim will be to reveal the general structure of various representational systems. Our first subject will be Aristotle’s Organic Representational system, in which the limit of beings is well determined. After this system, we will move on to the infinite representational system, where the purpose of the limit is not the restriction but to enable the finite to pass beyond itself. According to Deleuze, the Philosophical systems that are similar to the latter are exemplified by Hegel and Leibniz. Essentially, in this section, Deleuze shows himself to be on the side of Leibniz and criticizes Hegelian dialectics. This criticism here shows that individual and unconscious creation is the basic question at the core of Deleuze’s system, which is based on the problem of origin. Deleuze’s aim is to build a system of philosophy based on Leibnizian philosophy, purified from old metaphysics defects and a reinterpretation of Kantian experience.

Time Background and Theoretical Pursuit: Comparison of Arendt's and Marx's views of labor

Marx's and Arendt's views of labor are rooted in different contexts. Marx's theory originated in the 19th century during the industrial revolution and the rise of capitalism in Europe, and by inheriting Hegel's dialectic, he developed a historical materialist approach, focusing on the elimination of exploitation under capitalism and the struggle for the emancipation of the working class. Arendt's view of labor was formed in the twentieth century during the crisis of modernity in the West, and, drawing from the European tradition of political philosophy, attempted to rebuild the community and reestablish the freedom of the individual through a call to political action. Although the two thinkers had different theoretical aims, together they demonstrated a deep reflection on human labor and social institutions.

Toward a humanist health and medicine education in Indonesia by reintegration of religion and science

Medical and health education in Indonesia has not been brave to put religion as a concept and principle in actualizing its scholarship. While the profession of social science background (health and medicine) will generate a scientists who come directly contact with human, the creatures of Allah Almighty who is the highest degree in the appeal of His other creatures. After finish their education, both professions will be a leaders in the table of counseling and action. Where they will inspect, palpate and auscult varied complaints. How to integrate religion with applying health and medical education? How does the history of Islam integrate religion with health and medicine education? Is religion as a metaphysical can be integrated health and medical education as a physic? The reintegration of religion and science in health and medicine is one of the methods to restore universal health and medical education. The application of religious and logic in medical and medical theories is the answer to the birth of a generation of health and medicine professions with logical, theological and humanist expertise. Azyumardi (Azra: 1999) states the difference of teaching and education lies in the emphasis of education in shaping the awareness and personality of students in addition to transmitting knowledge and expertise. Azra mentions the process of putting forward this form will produce nations and countries that inherit their generation of cultural values, thought and expertise so that they are ready to welcome life. (Hafhuddin: 2004) states the educational paradigm should row on two corals: namely spirituality and modernity because of the cruel social crisis lately. In the Qur'an An-Nisa Surah 65 is affirmed about education with Islamic principles of bringing people who have the skills and attitudes to be a person capable of realizing Divine skill. This paper describes the urgency of integrating religion with health and medicine education which is a balanced science between physical and metaphysical. The analysis will use Hegel's dialectics of the process to arrive at a truth. Religious science is represented by tawheed, tasawwuf and Islamic philosophy integrated with the science of health and medicine. The approach of religious integration with health and medicine education is one of the methods to balance people and nature. The separation of religion and science in education of health and medicine will only leave a generation who is materialism, anthropomorphism, secularism, exclusivism and other radicalism traits. Islam generate scientists to be the protector and sustainer of human beings, nature and His creatures.

Notes on Dialectics: C. L. R. James's Hegel

AbstractHegel's philosophy has been a fundamental reference point for a broad network of mid-twentieth century anticolonial thinkers and activists, a major inspiration for figures such as W. E. B. Du Bois, Frantz Fanon, C. L. R. James, Martin Luther King Jr. and Angela Davis, among others. James's Notes on Dialectics (1948) constitutes one of the most significant textual engagements with Hegel from within that internationalist tradition. Even though James considered Notes to be his most important work and one of his lasting contributions to Marxist theory, it remains the least read and studied of his books. In comparison to the abovementioned thinkers, all of whom drew inspiration from Hegel's social and political philosophy, in his monograph, James turns instead to Hegel's most difficult text, the Science of Logic, as the true locus of Hegel's critical theory. Situating James's study within the Marxist philosophical tradition, this essay explores how James interprets, appropriates and makes use of Hegel's dialectic.

Dialektika Hegel Kekhalifahan Umayyah Sebagai Pencegah Radikalisasi

The background to this research is the discourse on Islamic history which is often monopolized to produce a single narrative regarding the history of a great and majestic Islamic civilization unlike today. This is often used as an argument for why we have to return to the time of the prophet and the caliphate, which led to radicalization, especially of young people, to restore the caliphate in Indonesia. Why are young people easily radicalized? What historical scholarship can be used to counter it? and What is the history of Islamic civilization that was not radicalized? The answer to this question is about the internal and external problems faced by today's young people, especially students. The way to overcome this is through critical and creative thinking as in the 2023 Merdeka Curriculum. This research aims to provide history teachers with a role in preventing radicalization through historical scholarship, namely the Hegel Dialectic, especially the history of Islamic civilization. This article uses qualitative research with the literature study method. This research analyzes the reasons why young people who are often targets of radicalization by terrorist groups become their members by comparing the present with the "past glories" of Islamic civilization. Hegel's dialectic is a way to discuss complex topics by showing two different points of view of Thesis and Antithesis so as to achieve a broader understanding of Synthesis. This technique can prevent students from becoming radicalized because they don't immediately believe something before checking it themselves. Hegel's dialect is a means of contracting radicalism discourse using historical science as its basis.

Academic Staff Union of Universities (ASUU) – Federal Government of Nigeria (FGN) Trade disputes and the advancement of University Education in South-South, Nigeria

The study examines ASUU-Federal Government trade disputes and the advancement of university education in Nigeria, a study of Universities in South South Nigeria; University of Port Harcourt, Delta state university and Niger Delta University, 2010-2022. Universities Nigeria has at various times experienced disruption in their academic calendar due to industrial disputes between FGN-ASUU, state government-ASUU or university management. But the goals of tertiary education are fundamental to the building of a productive society, through the ground work for excellence expertise, research and release technological breakthrough, but universities education have suffered setbacks from strikes, leading to loss of man hours in teaching and learning. Scholars have contended that trade disputes have tremendously affected the fabrics of the university system and the productivity of the Nigerian economy. Others have argued that trade unions have become veritable tools and important agents of quality education and socio-economic transformation. It is based on this that the study investigates ASUU/FGN disputes in Universities. The study is be guided by three main objectives. First to identify the causes of the protracted trade disputes between FGN-ASUU, secondly, to evaluate the positive effects of disputes on the advancement on infrastructural development and the third to examine the effect on quality education. To achieve the objectives, the study employs the Hegelian Dialectics theory as its explaining framework for analysis. Data from primary sources generated from questionnaires and was complemented with focus group discussion for this study. The responses from the field work through questionnaire are presented in simple frequency distribution, tables and the quantitative data are analyzed using SPSS statistical tool. The findings show and ascertain that industrial disputes between FGN-ASUU is a blessing in Nigeria Universities’ as result of establishment of Tetfund and the massive infrastructural advancement and others for qualitative education. The recommend among others government must budgetary allocation to 26% bench mark and abide by the agreements signed with ASUU

Тождество «разумной» действительности с истиной в философии «людей 1840-х гг.»

The problem of philosophical substantiation of the well-known thesis (polemical and programmatic nature) about “reconciliation” with Russian reality, which changed the social paradigm at the turn of two contradictory erasthe “timelessness” of the 1830s and the fascination with Hegel's dialectic (“algebra of revolution”) of the 1840s, is considered. The determining role of “Germanophile” elements (Fichtean and Schellingian constructs) in the mentality of Russian society throughout the “student” period in the history of Russian philosophical thought is stated. It is argued that the Hegelian “system”, despite the errors and “one-sidedness of principles” (in the assessment of N. Chernyshevsky), was perceived by Russian minds as an example of combining theory with socio-political practice. It is concluded that interest in new philosophical ideas was reflected primarily in literature, which became the expression of “social issues of the first degree” (as defined by V. Belinsky).

O Processo de Categorização na Perspectiva do Becoming

Abstract Current approaches to market categories are predominantly rooted in a substantialist ontology, where categories are perceived as static entities with a consensual symbolic composition among producers, consumers, and intermediaries. From this standpoint, categories change from one phase to another, followed by stabilization, with market actors periodically reaching a consensus on the symbolic constitution of a category. This theoretical essay argues for a paradigm shift toward viewing the symbolic constitution of market categories as an ongoing process aligned with the ontology of becoming rather than adhering to a substantialist perspective. A theoretical model is proposed to support this argument, grounded on three interconnected components: market actors, interactional processes, and the radial structure of categories. The model posits that categorization is an ongoing process of symbolic constitution facilitated by interactional processes among market participants. This process results in a categorical radial structure characterized by a core containing relatively consensual meanings and a periphery featuring a greater dispersion of dissenting meanings. The continuous interplay between central and peripheral meanings drives the evolution of market categories, akin to the internal contradictions observed in Hegelian dialectics.

Hierarchies of the dialectic: Hegel on identity and difference

In my paper, I contend that it is necessary to rely on a categorial reading of Hegel?s notions of identity and difference in order to properly understand their non-hierarchical relationship in Hegelian dialectics. Many commentators reduce their speculative nature to a merely instrumental use of the terms in analyzing Hegel?s work. In this way, identity and difference are only formally employed and thus ontologically obscured, leaving room for subsequent shortcomings and hierarchizations. I maintain throughout the paper that the best way to elucidate the hierarchical question and prevent dialectical thought from such errors is by inquiring into Hegel?s speculative configuration of onto-logical categories. If anything, Hegel replaces the primacy of identity over difference with an internal linkage that determines the structure of these notions, thus granting their immanent relatedness. For him, the relationship between categories is necessarily a movement. The constitution of identity and difference, as determinations of reflexion of essence in Hegel?s Science of Logic, proves that they are equiprimordial and co-structural, hence preventing any possible hierarchy.

Heterogeneity of the Freudian sign: Kristeva’s semiotic Chora and Lacan’s notion of lalangue

In this contribution, our aim is to explore and analyse the interplay between the approaches of Julia Kristeva and Jacques Lacan during the 1970s. By seeking to transcend the limitations inherent in the structuralist framework, both authors endeavour to introduce new concepts that can account for the heterogeneity of Freudian sign. Previous studies examining the relationship between these two authors predominantly focused on Kristeva?s critique of Lacanian structuralist theory during the 1950s. From this standpoint, the semiotic chora is perceived as a force that fundamentally challenges Lacanian concepts. However, it is important to note that Kristeva was acquainted with Lacan?s later teachings, particularly the notion of lalangue that he introduced. Our argument posits that her critique stems from a misinterpretation of certain key concepts that Lacan put forth in the 1970s. Moreover, while Lacan would abandon the dialectical relationship in favour of the logic of triplicity, Kristeva continued to engage with the notion of heterogeneity through the lens of Hegelian dialectics.

Диалектика социальной трансформации человека в современном обществе

This article reveals the dialectical essence of the process of human transformation in modern society from the perspective of the theory of evolution. The cephalization of modern man is presented by the author from the position of one of the principles of Hegelian dialectics – as a process of transition of quantitative changes into qualitative ones. And the human brain, in this case, acts as a new material basis and a new level of conscious reflection of reality. The features of the human transformation process are revealed, which include: a person’s acquisition of new personality traits, increased intellectual potential, formation of a new lifestyle, habits, needs and interests. A person’s acquisition of new knowledge is associated with solving more complex problems and a variety of phenomena in social life, which opens up great opportunities for self-improvement. The process of transformation of modern man is discussed, which is associated with a change in a person’s attitude towards information, a change in the ways of processing and extracting it. The cephalization of the human is considered as a process of increasing the level of organization, systematicity and integrity of the brain, increasing the het-erogeneity of its structural elements, the formation of new neural connections and the emergence of many in-tegration centers. The conclusion is made about the dialectical unity of the processes of transformation and cephalization of modern man as an integral living system in constant interaction with the social environment.

The dialectic of articulation: a Hegelian response to Adams

ABSTRACT This article responds to Nicholas Adams by exploring the affinities between his account and Hegel, with a particular focus on the dialectic of articulation. They seem to agree on the undermining effect of articulation and reflection on implicit commitments. However, Adams diverges from Hegel by questioning the consequence and supposed inevitability of this dialectical process. Whereas Hegel argues for the desirability of conscious articulation in the progress towards modernity, Adams contends that it is actually a destructive and oppressive process, challenging Hegel’s Enlightenment optimism and Eurocentrism. Still, I suggest that Hegel’s concern for rational dialogue as an indispensable condition for modern life and community should be taken seriously. Scriptural reasoning, as discussed by Adams, provides a model how we can have a form of rational dialogue that escapes from the dilemma posed by the Hegelian dialectic, and that it may be possible to combine strong ethical commitments with an openness to pluralistic dialogue.