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(81) Here Hegel's dialectic is said to reduce all oppositional knowledge to a form of self-knowledge from the higher position of Spirit, (82) and in opposition to this, postmodernism has sought to disallow any "reconstitution, sublimation, or synthesis (any Hegelian Aufhebung) of opposing terms." (83) The poetic hope is to overcome the "monolithic dreams of Hegel" to "give way to the linguistic plurality of Babel." (84) We have already seen how this postmodern thesis can be disputed by emphasizing the double transition in the dialectic that makes identity and difference equiprimordial rather than reductive.
The crucial point of Hegel's dialectic of the absolute is that metaphysical reflection must not be external reflection.
His reading of the interface between Hegel's dialectic and the poststructuralist perspective allows Eisenstein to locate an ethical potential in the Hegelian subject for bearing witness to the past:
I, and his discussion of commodities in Chapter 1 and his discussion of "thinghoods" in his critique of Hegel's dialectic in his Economic and Philosophical Manuscripts).
Most importantly, the concept of individual totality entails the reciprocal conditioning of the individual and collective elements in history that separate Troeltsch's logic of history from Hegel's dialectic.
But Marx took on board a particularly noxious piece of mystification when he swallowed Hegel's dialectic. As George Santayana noted in Egotism in German Philosophy (1916; rev.
Compared with Hegel's dialectic, this understanding of the master-slave relation may seem paternalistic because it suggests that slaves are incapable of liberating themselves and forced to wait until someone else gives them the power to do so.
Hegel's dialectic does not depend on facile analogies, nor does it require the formalism of polarities to do its interpretive work.
This approach sweeps a lot under the carpet (including Madame Blavatsky, whose pseudophilosophy is here replaced by the genuine article in the form of Hegel's dialectic, which Bois suggests influenced the artist after 1914), but it is suitable to the bell jar conception of the show, which demands undistracted attention to the work itself.
Chapter 8 rightly points out how Hegel provided a way out of the Kantian antinomies, as well as drawing our attention to the potentially useful role of Hegel's dialectic in interpreting rhetorical performances.
Not surprisingly, Hegel is suspicious of liberalism, more so than Kant, but that squares with Hegel's dialectic dealings with ever more differentiated cognitive variables.
Fukuyama's naturalism expresses itself in an argument that all political conflict is behind us, enabled by three rhetorical sleights of hand: (1) reading Hegel's dialectic as a movement toward agreement rather than understanding, (2) finding agreement on values of such indeterminate scope as to encompass the entire political spectrum, and (3) confining politics to the debate over the organization of government rather than that of society or culture.