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Impact of religion on societies
Karl marx theory of society
Karl marx theory of society
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a large group of people who live together in an organized way, making decisions about how to do things and sharing the work that needs to be done. All the people in a country, or in several similar countries, can be referred to as a society."Society Meaning in the Cambridge English Dictionary." Society Meaning in the Cambridge English Dictionary. Cambridge Dictionaries, n.d. Web. 12 Sept. 2016. A careful study of the Critique of German Ideology made it clear to me that society posses certain ingredients which makes it differ from other human forms of growth. In the article Hegel “substance ” and self-conscious made me understand that no matter how you feel and what you are going through one has to be able to stand without undermining what is going on around him he started his argument with religious conception where basically he dealt with the aspect of theology and …show more content…
“A Critique of The German Ideology.” A Critique of The German Ideology, PROGRESS PUBLISHERS, 1968, 1932. Hegelian in all his critics he has an idea of the religious history which composed of the elucidations of Christianity, he claims human interpretation of Christianity as compared to what the theologians say are different. “Substance” and Consciousness play a very important role in human life hence our imagination has a key role in our materialistic method. He was able to create different types of premises which can be verified in a purely empirical way . He said the first premise of all human history is, of course the existence of living individuals.The first fact to be established is how one can organize
A society is an organized group of individuals. In the novel, The Chrysalids, by John Wyndham the Sealand society and Waknuk society are both similar and different in the way they live. The Sealand and Waknuk societies are both egocentric and ignorant, but the Sealand society accepts changes, where the Waknuk society does not accept change and would rather stay the same.
Hegel, G.W.F. Reason in History. Translated by Robert S. Hartman. ©1997. Prentice-Hall, Inc. Upper Saddle River, NJ.
Historians are often divided into categories in regard to dealing with Nazi Germany foreign policy and its relation to Hitler: 'intentionalist', and 'structuralist'. The intentionalist interpretation focuses on Hitler's own steerage of Nazi foreign policy in accordance with a clear, concise 'programme' planned long in advance. The 'structuralist' approach puts forth the idea that Hitler seized opportunities as they came, radicalizing the foreign policies of the Nazi regime in response. Structuralists reject the idea of a specific Hitlerian ideological 'programme', and instead argue for an emphasis on expansion no clear aims or objectives, and radicalized with the dynamism of the Nazi movement. With Nazi ideology and circumstances in Germany after World War I influencing Nazi foreign policy, the general goals this foreign policy prescribed to included revision of Versailles, the attainment of Lebensraum, or 'living space', and German racial domination. These foreign policy goals are seen through an examination of the actions the Nazi government took in response to events as they happened while in power, and also through Hitler's own ideology expressed in his writings such as Mein Kempf. This synthesis of ideology and social structure in Germany as the determinants of foreign policy therefore can be most appropriately approached by attributing Nazi foreign policy to a combination as both 'intentionalist' and 'structuralist' aims. Nazi foreign policy radicalized with their successes and was affected by Hitler pragmatically seizing opportunities to increase Nazi power, but also was based on early a consistent ideological programme espoused by Hitler from early on.
History for Hegel is a rational process that cannot be knowing a priori. The conflicts that occur in society allow for the universal mind to work out its own ideas (788) . His thought of progress is done by dialectical reasoning, where opposition occurs, but the conflict leads to a synthesis of both sides. The world for him is a history of rational development, the end goal is achieving the currently unknown world mind. This reasoning is to be done at the rational level and it is something that is to be found out rather than just assumed (828) . The history of the world allows for these dialectic thoughts, by having conflict and synthesis a better society will continue to be produced. Hegel believes that to have a fulfilling life individuals will want to reach the universal mind; going against it would be a waste of a life. History is a rational process; it is the universal mind working out its own
First, the Oriental World understood that “one is free,” that individuals are on their own autonomous beings. But, the Oriental World fell short in that they did not realize that while one was free, so was Mankind, or the collection of peoples in a state. Hegel then proceeds to the Classical World, particularly the ancient Greeks. The Greeks and Romans possessed the “consciousness of freedom,” but the fact that they owned and exploited slaves precludes them from being a truly free society and renders their Volksgesit less authentic. The Germanic World, the final stage in Hegel’s evolution of consciousness, reached the intellectual point where, through the influence of Christianity, they were able to “attain the consciousness that Man, as Man, is free…” , making them intellectually prepared for a codified document, like a constitution. To simplify Hegel (and perhaps this is not doing him justice), this evolution in the consciousness of freedom describes the progression from anarchy to the civil society--Man is free in the Oriental World but Mankind is free in the Germanic
(5) Charles Taylor, Hegel and Modern Society, pp. 162-64, Sources of the Self, pp. 25-49, 73.
There were many important statements made throughout the text, some were interesting to read and others were difficult to read. In the introduction there were statements that explained different forms of history. There was original history, reflective history, and philosophical history. Original history would simply transfer what was passing in the world around them to the realm of representative intellect. Reflective history needed the investigator to gain view of the entire history of a people, country, or world. Philosophical history means nothing but the thoughtful consideration of history. Something interesting I found in the text was when Hegel stated that America has always shown itself physically and psychically powerless. This was
As presented in the Phenomenology of Spirit, the aim of Life is to free itself from confinement "in-itself" and to become "for-itself." Not only does Hegel place this unfolding of Life at the very beginning of the dialectical development of self-consciousness, but he characterizes self-consciousness itself as a form of Life and points to the advancement of self-consciousness in the Master/Slave dialectic as the development of Life becoming "for-itself." This paper seeks to delineate this often overlooked thread of dialectical insight as it unfolds in the Master/Slave dialectic. Hegel articulates a vision of the place of human self-consciousness in the process of Life as a whole and throws light on the role of death as an essential ingredient in the epic drama of life's struggle and Spirit's birth.
The denotation of society is, an organized group of persons associated together for religious,benevolent, cultural, scientific, political, patriotic, or other purposes. Society is something you understand as you get older. Without order the world would be chaotic and mindless, no growth would happen in the world. In Lord of the Flies when the boys realize there are no adults they feel and go for a free-for-all, except, piggy. He understands without it some kind of structure nothing will be done to get off the island. So, the boys decide they need a leader so they choice between Jack and Ralph. Jack thinks he should be chief because and sing a sharp C and Ralph was nominated by Piggy- Ralph won because he was cute and had the conch. In the coming reading I will be explaining more examples of society.
MODERN HISTORY – RESEARCH ESSAY “To what extent was Nazi Germany a Totalitarian state in the period from 1934 to 1939?” The extent to which Nazi Germany was a totalitarian state can be classed as a substantial amount. With Hitler as Fuhrer and his ministers in control of most aspects of German social, political, legal, economical, and cultural life during the years 1934 to 1939, they mastered complete control and dictation upon Germany. In modern history, there have been some governments, which have successfully, and others unsuccessfully carried out a totalitarian state. A totalitarian state is one in which a single ideology is existent and addresses all aspects of life and outlines means to attain the final goal, government is run by a single mass party through which the people are mobilized to muster energy and support.
While Descartes had more of an atomistic view, G. W. H. Hegel had a more social view about how we fit into society. According to him the public good is better than the goals of an individual. Hegel explained that the only way to see our selves is thru the reflection of others. To him, it was all about recognition. A person cannot achieve self-respect until that person is recognized or shown respect from others. Martha Nussbaum from the University of Chicago explained that people want to be recognized. The self wants to be in relationship with others. Robert Solomon from the University of Texas in Austin added that people need each other. We care about what other people think of us.
knowledge into action of social criticism for the favor of reality transformation. While Hegel saw the engagement of Rationality with Reality as a
Consciousness begins as what Hegel calls "a natural consciousness" (56). That which is known to this consciousness "will prove to be knowledge only in conception, not in reality" (56). This kind of consciousness assumes knowledge of reality that is often refuted. Hegel says, "since natural consciousness does forthwith think it really knows, it views its own experiential course in a negative light, taking the very realization of its conception to be instead its own loss" (57), demonstrating the frailty of this method of thought.
Hegel’s dialectics is proved by philosophy itself, but also proved by nature. The development of mankind is always changing and progressing. Therefore, the history of human beings is “the process of evolution of man himself.” Furthermore, Engels believes that one of the limitations of Hegel is that Hegel is an idealist but not materialist that restricts him to resolve the problem: how to reveal the ‘inner law’ of the world. But modern materialism will solve this problem. According to Engels, human beings are products of nature; similarly, human’s consciousness is a product of his brain, which means it is also a product of nature. Kain also states that Engels believes, “the very same laws govern nature, history, and human mind.” Engels thinks that the human’s mind is a product of nature according to materialism and that it will be explained as “molecular and chemical motions in the brain” in the future. Therefore, idealism is ridiculous according to Engels. “Modern materialism is essentially dialectic, ” which is totally different from the old mechanical materialism. In other words, he combines ‘conscious dialectics’ and ‘materialist conception of nature and history’ together to develop materialistic conception of history.
G. W. F. Hegel (1770-1831) does not give an upfront interpretation of human progress. Nevertheless, he situates a version of universal history at the center of his metaphysics, from which a narrative of progress can be derived. According to Hegel, the world is in the process of development through conflict or contradiction. Part of the world's development is the self-realization of its spiritual aspect, known simply as Geist, or Spirit. The freedom of Spirit is achieved through the achievement of free social institutions and free human beings. So, we look at human history to understand the realization of Spirit. Conversely, we recognize that the self-realization of Spirit, an entity not reducible to humanity, is the true meaning of human history.