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Compare and contrast communism and socialism
Compare and contrast communism and socialism
Compare and contrast communism and socialism
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The only similarity between Marx and Kierkegaard – beyond disagreeing with Hegel – is they both find Hegel to be apathetic. As Kierkegaard summarized in Either/Or, and as Marx exemplifies in his many writings, either one is to resign themselves to inaction for the greater good or one commits to action regardless of the consequences. Hegel, they argue, commits himself to the former. He resigns himself to universal ethics, acting on the greater good at the expense of the individual. Here, Kierkegaard and Marx swerve away from Hegel. Kierkegaard believes the faithful must act as an individual in a relationship with God. Marx believes that the individual, acting in concert with other like-minded individuals, is key to enacting the Bloody Revolution and working towards the worker's paradise. Hegel's disregard for the individual is the source of Marx's and Kierkegaard's disenchantment with Hegel's philosophy.
Kierkegaard suggests that Hegel, at his core, does not understand that the nature of man, or at the very least the nature of faith, which is in a constant state of moral uncertainty. He illustrates the state of man with various analogies on Abraham's sacrifice of Issac in “Fear and Trembling,” suggesting that Abraham should either be considered a murder because he would have killed his son, or a man of faith because of he obeyed God unwaveringly. Kierkegaard wirtes, “I return, however, to Abraham. Before the result, either Abraham was every minute a murderer, or we are confronted by a paradox which is higher than all mediation” (Kierkegaard, Fear and Trembling, 51). He makes the claim that while the ethical is universal, the individual who has a personal relationship with God takes on a higher importance than one would with Gies...
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...im, nor explain or rationalize God's will while in the faith. Whereas Marx finds Hegel's frustratingly apathetic towards the worker's struggle. Hegel's disregard for the physical being and objective nature is the cause of Marx's disenchantment with Hegel. Marx also recognizes the need for the individual as a utility to begin the Bloody Revolution. Without the individual, the secular Giest has no ground to stand upon.
Works Cited
Marx, Karl. "Critique of Hegel’s Philosophy in General." marxists.org. marxists.org, 19/10/2009. Web. 26 Mar 2010. .
Marx, Karl. "Manifesto of the Communist Party." marxists.org. marxists.org, 20/9/2009. Web. 26 Mar 2010. .
Kierkegaard, Soren. Fear and Trembling . Denmark: 1863. 102. Print.
Fromm, Erich. "Marx's Concept of Man." Marx's Concept of Man. Marxists.org, 1961. Web. 02 May
The German Ideology starts off by illustrating the critique of the German idealists, while presenting Marx and Engels' alternative: materialistic view of history. According to Marx, the main reason for political and economical retrogression of Germany is its obsession with Hegel's view on history as a chain of phases or manifestations of World Spirit or Absolute Mind. It's possible to trace Marx's critique in three different perspectives. Initially, he directed his critique towards the very nature of Hegelian system, by stating its "contemplative" aspect. Secondly, he presented detailed analysis of discrepancies, regarding logical categories and religious conceptions, which rose between the Young and Old Hegelians. According to old Hegelians, the history was simply chronology of ideas, and the reason Germany was flourishing ,only because it was constructed on the best ideas. In the meantime, Young Hegelians adopted dialectics...
(7) Hegel, Lectures on the History of Philosophy in three volumes, vol. 2 (Lincoln and London: University of Nebraska Press, 1995) 97. I made some corrections in the translation of this piece from Hegel.
Using phrases such as" innocent and childlike fantasies," Karl Marx unambiguously attacks the Hegelian philosophy preponderant during his time, citing in its concept of history an irrevocable divorce with reality. For Marx, history is exactly what it seems to be: a succession of human events in which ideas such as the division of labor, production, and revolution replace their immaterial Hegelian counterparts, if even such counterparts exist. In fact, Marx accuses the token historian of ignoring the fundamental aspects of actual human activity while instead concentrating upon non-actualized ideas at best and imaginary metaphysical concepts at worst.
Kung, Hans. The Incarnation of God: An Introduction to Hegel's Theological Thought As Prolegomena to a Future Christology. T&T Clark, 2001. hard cover.
Marx, Karl. And Engels, Friedrich. "The Communist Manifesto." Mountain View College Reader. Neuleib, Janice. Cain S., Kathleen. Ruffus, Stephen. Boston: 501 Boylston Street, Suite 900. 2013 Print.
Bender, Frederic L. Karl Marx: The Communist Manifesto. New York: W.W. Norton & Company. ed. 1988.
According to Hegel, the conscious has certain knowledge of itself. It is certain of its own existence. This form of knowledge is immediate and intuitive to the spirit. The conscious spirit is aware of its moral duty. However, it still needs to be convinced of its duty which needs to be universalized and recognized. Moreover, it’s immediate knowing and willing need to be certified and or validated. This validation is only possible in the context of a community of other selves: other moral agents.
Marx, Karl and Friedrich Engels. "The Communist Manifesto." The Norton Anthology of Theory and Criticism. Ed. Vincent B. Leitch. New York: Norton, 2001. 769-773.
To Marx, history d... ... middle of paper ... ... 67 Jon Elster, Making sense of Marx, Cambridge University press 1985 C.Slaughter, Marxism and the class struggle, New Park Publications LTD 1975 Tony Bilton, Kevin Bonnett, Pip Jones etc.. Introductory Sociology 4th edition, Palgrave Macmillan 2002 Gregor McLennan, The Story of Sociology Ken Morrison, Marx Durkheim Weber, Sage publications LTD 1995 Fulcher&Scott, Sociology 2nd edition, Oxford university press 2003 --------------------------------------------------------------------- [1] German Ideology, pp.8-13 [2] Karl Marx: Selected Writings in Sociology and Social Philosophy, p.150, Pelican books 1963 [3] ibid, p107 [4] Karl Marx: Selected Writings in Sociology and Social Philosophy, p.177, Pelican books 1963 [5] Essential writings of Karl Marx; p176; Panther Books Ltd ,1967
Marx, Karl, and Friedrich Engels. The Communist Manifesto. Trans. Paul M. Sweeny. New York: Monthly Review Press, 1998.
Marx, Karl and Friedrich Engels. "The Communist Manifesto." The Norton Anthology of Theory and Criticism. Ed. Vincent B. Leitch. New York: Norton, 2001. 769-773.
Marx, Karl, and Friedrich Engels. Manifesto of the Communist Party. New York: International, 1948. Marxist Internet Archive. 2000. Web.
Marx saw religion as an evil that existed in society and that it brought down all the people that believed in that religion. Marx said that, ?It [religion] is the opium of the people,?[1] and in saying this, Marx meant that religion was contagious on society. Once the society had a taste for the religion, they became totally engulfed it in, and then they do not want to get out of that way of live because they see it as a good way to live. Then even if people wanted to get out of the religion it was hard to get out because the whole society had already been infected by the ?opium.?
He developed the socio-political theory of Marxism. One of his most famous works is The Communist Manifesto, which he co-wrote with Friedrich Engels. In The Communist Manifesto, Marx discusses his theories on society, economics and politics. He believed that “all societies progress through the dialectic of class struggle”. He criticized capitalism, and referred to it as the "dictatorship of the bourgeoisie".