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By Herbert Marcuse

Edition Note: inside of name describes it as second version with Supplementary Chapter
Publish 12 months note: First released in 1940, and by means of Routledge in 2000
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Presents Herbert Marcuse's interpretation of Hegel's philosophy and the effect it had on eu political suggestion from the French Revolution to give day. Marcuse illuminates the consequences of Hegel's principles with later advancements in eu idea, particularily with Marxist concept.

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Additional info for Reason and Revolution: Hegel and the Rise of Social Theory (2nd Edition)

Sample text

It does not produce the identity by a process of connecting and combining the opposites, but transforms them so that they cease to exist as opposites, although their content is preserved in a higher and more 'real' form of being. , p . 21. Fichteschen und Schellingschen Systems,' p. 18. Copyrighted Material 48 THE FOUNDATIONS OF HEGEL'S PHILOSOPHY The totality of the concepts and cognitions of reason alone represents the absolute. ' 11 We shall explain the concrete import of these ideas in the next chapter.

To know what a thing really is, we have to get beyond its immediately given state (S is S) and follow out the process in which it turns into something other than itself (P). In the process of becoming P, however, S still remains S. ' The dialectical pattern represents, and is thus 'the truth of,' a world permeated by negativity, a world in which everything is something other than it really is, and in which opposition and contradiction constitute the laws of progress. 2. THE FIRST PoLITICAL WRITINGS The critical interests of .

Hegel regarded this skeptical element of Kant's philosophy as vitiating to his attempt to rescue reason from the empiricist onslaught. As long as the things-in-themselves were beyond the capacity of ยท reason, reason remained a mere subjective principle without power over the objective structure of reality. And the world thus fell into two separate parts, subjectivity and objectivity, understanding and sense, thought and existence. This separation was not primarily an epistemological problem for Hegel.

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