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Opere filosofiche giovanili: 1. Critica della filosofia hegeliana del diritto pubblico: 2. Manoscritti economico-filosofici del 1844

di Karl Marx

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This book is a complete translation of Marx's critical commentary on paragraphs 261-313 of Hegel's major work in political theory. In this text Marx subjects Hegel's doctrine on the internal constitution of the state to a lengthy analysis. It was Marx's first attempt to expose and criticize Hegel's philosophy in general and his political philosophy in particular. It also represents his early efforts to criticize existing political institutions and to clarify the relations between the political and economic aspects of society. The Critique provides textual evidence in support of the argument that Marx's early writings do not exhibit radically different doctrinal principles and theoretical and practical concerns from his later work. This edition also includes a translation of the introduction Marx wrote for his proposed revised version of the Critique which he never completed. In a substantial introduction, Professor O'Malley provides valuable information on Marx's intellectual development.… (altro)
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Marx published this critique of Hegel in 1844 in the Deutsch-Franzoesische Jahrbuecher, while he still counted himself one of the Left Hegelians. The significance of this essay derives from the fact that it was written before Marx had broken with Ruge and the other liberals and turned to communism: he was then still as it were a German Jacobin for whom the proletariat existed primarily as the instrument of revolution. In many respects, Germany had only just reached a stage already attained in France or Britain, notably in economics. But precisely because his native country was so far behind, Marx thought that the coming revolution might be all the more radical. It would transcend the socio-political level reached in Western Europe and for the first time place the proletariat upon the stage of history. This essay represents the very essence of his pre-1848 theorizing about the coming revolution. In later years he took a less exalted view of the part which thought had to play in transforming the world, just as the concept of social revolution which would transcend philosophy by realizing its aims disappeared from his writings; but it was never repudiated, nor could it have been, for it is precisely what is meant by the “union of theory and practice.” Without this central idea, Marxism is just another species of materialist determinism, and this is indeed what the later socialist movement largely succeeded in making out of it. But the transformation was never complete; at the core of the system, however much it might be watered down by its own author and others to suit the positivist fashion of the later 19th century, there remains something resembling the original vision of a world made new by a unique event fusing thought and action, theory and practice, philosophy and the revolution, into a creative drama of human liberation. It is literally true that apart from this quasi-metaphysical tour de force the whole subsequent history of the Marxist movement must remain incomprehensible. It is worth noting that while in this essay Marx stood Hegel’s conservative philosophy of the state on its head, he did so by carrying to its furthest extreme Hegel’s own rationalist mode of thinking. No more than Hegel did Marx doubt that what was irrational was also unreal. The most irrational, and consequently the least real, of all possible phenomena was a state of affairs such as that in pre-1848 Germany which, unlike the ancien régime in 1789, could not even claim to represent the traditional social order, but was a pure anachronism due to the backwardness of Germany and its lack of social development. To criticize the state of affairs – to lay bare its contradictions – was to demonstrate why such a condition of things could not be maintained much longer. [1961]
  GLArnold | Aug 26, 2020 |
Here we see the formulation of his work on alienation. Marx takes the separation of the state and civil society and comes to the conclusion that the Civil society and state have become alien to a truly human life.

Marx says that It is not the action of spirit which is fundamental but it is the material labor.

The unfettered mechanism of the market leads to the formation of a class caught in a spiral of poverty. Here instead of agreeing with Hegel that this should be offset by the mediation of a kind of welfare state, Marx says that this contradiction between the property rights of the civil society and the principle of the family can only be abolished by the abolishment of property rights and socializing the means of production. ( )
  kasyapa | Oct 9, 2017 |
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This book is a complete translation of Marx's critical commentary on paragraphs 261-313 of Hegel's major work in political theory. In this text Marx subjects Hegel's doctrine on the internal constitution of the state to a lengthy analysis. It was Marx's first attempt to expose and criticize Hegel's philosophy in general and his political philosophy in particular. It also represents his early efforts to criticize existing political institutions and to clarify the relations between the political and economic aspects of society. The Critique provides textual evidence in support of the argument that Marx's early writings do not exhibit radically different doctrinal principles and theoretical and practical concerns from his later work. This edition also includes a translation of the introduction Marx wrote for his proposed revised version of the Critique which he never completed. In a substantial introduction, Professor O'Malley provides valuable information on Marx's intellectual development.

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