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The speculative character of Hegelian philosophy was one of those elements that Marx tried to abandon in favor of a more concrete conception; this Marxian need, that can be found in his juvenile works, reaches its summit in his writings on political economy; in short, Marx accepted Hegelian dialectics as a method, but he used to criticize Hegelian way of applying it.
Fanon's white-Black binary is further complicated by three centuries of attendant philosophical and political developments, for his Manichean colonial world is delineated through an anti-imperialist and pro-liberationist discourse that revises elements of Hegelian dialectics, Marxist materialism, Heideggerian phenomenology, and Sartrian Existentialism by positing the colonial subject's quest for freedom.
As described by Terry Pinkard, this movement in the Hegelian dialectic is from noninclusion of the determining other (being), to partial inclusion of the determining other (essence), to full inclusion of the determining other (conceptuality); see Pinkard, "The Logic of Hegel's Logic," Journal of the History of Philosophy 17, no.
This third question has an ancillary inquiry, because one of the tenets of the Hegelian dialectic is that so long as there is an ongoing clash of values, the minds that entertain them will be present to prolong them.
Like a number of poststructuralist, feminist, and postcolonial works of the last four decades (Helene Cixous and Catherine Clement's The Newly Born Woman, Jean-Francois Lyotard's The Postmodern Condition, and Robert Young's White Mythologies all spring readily to mind), Resisting History grounds its argument in a conflict between the universalizing metanarrative of History--ultimately, the Hegelian dialectic, with all of its connotations of Western supremacy, totalization, progress, and inevitability--and the narrative agencies of those who are excluded as subjects from History and yet (as laborers and especially mothers) indispensable to its functioning.
They are explored from a viewpoint grounded in Hegelian dialectic, and underpinned by a Marxist interest in the (self) commodification of literature, and a Jamesonian interest in the self-constitutive force of literary form.
In the Hegelian dialectic idealism attempt has been made to allot an ontological status to ugliness as an antithesis to beauty, and in Croce's neo-Hegelian idealism ugliness plays the role of an aesthetic counterpoint in spirit's progress to its ultimate destiny.
Here Afinoguenova interprets the novel as an allegory of the Hegelian dialectic filtered through the lens of Alexandre Kojeve' Hegelian and post--Hegelian philosophy.
Hegel's thinking moves in many directions, and this reality ought not to be obscured through facile placement of the Hegelian dialectic within a skeletal account of Prussian nationalism.
The idea of infinity signifies the "absolutely other" of Being: the infinite shares "no frontier with the same, is not exposed to the allergy that afflicts the same in a totality, upon which the Hegelian dialectic rests" (Collected Philosophical Papers 55).
Call me old-fashioned, but the traditional Christian understanding of sin--that is of the desperate human attempt to construct a pseudo-reality over and against God and his good creation--does a far better job of explaining contemporary circumstances than does a Hegelian dialectic shorn of the notions of synthesis and reason.
It becomes clear that any absolute opposition between the Hegelian dialectic and deconstruction is itself a mediation that forgets the ways in which identity and difference, determinacy and indeterminacy in Hegel are interdependent insofar as they rely, at the very least, on the notion of their opposites for definition.