Suchergebnisse

The supposed differences between Marx and Engels hinge on Marx's failure to endorse Anti-Dühring, on his refusal to hypostatize dialectical categories independent of human reflection and on his refusal to formulate any cosmic super-laws of society or of nature. Engels, on the other hand, is supposed to have viewed man as a passive product of natural evolution governed by super-laws that belong to idealist philosophy. However, Marx strongly endorsed Anti-Dühring, took a strong interest in science and regarded a dialectics of nature as essential to his theory of a unified science, a science that was essential to non-alienated being. Neither Marx nor Engels was consistent on these questions, but their alleged differences really reflect an internal contradiction within their commonly held theory.

The supposed differences between Karl Marx & Friedrich Engels are said to hinge on Marx's failure to endorse Engels's thesis on Anti-Duhring ([Against Duhring] Moscow, USSR: Foreign Languages Publishers, 1959), his refusal to hypostatize dialectical categories independent of human reflection, & on his refusal to formulate any macrolaws of society or nature. Engels, on the other hand, is supposed to have viewed man as a passive product of natural evolution, governed by superlaws in the tradition of idealist philosophy. However, Marx strongly endorsed Anti-Duhring, took a strong interest in science, & regarded dialectics of nature as essential to his theory of a unified science. Neither Marx nor Engels was consistent on these questions, but their alleged differences really reflect an internal contradiction within their commonly held theory. In Marx, Engels, and Scholarship Terrel Carver (U of Bristol, England) analyzes examples of Marx's alleged endorsement of Anti-Duhring supplied by John L. Stanley & Ernest Zimmermann, & finds them inadequate or more readily susceptible of a different explanation. Modified HA.

Ислам, как монотеистическая религия, возникшая последней из верований единобожия, с самого генезиса вызвала противоположные отношения и оценки. Учение пророка Мухаммеда, имеющее диалектическую природу, не могло быть однозначно доступным, тем более что свобода мышления во время первых халифов привела к зарождению разных философских направлений и школ. Поэтому закономерно, что современный ислам проявляет себя как противоположное социокультурное явление. С одной стороны, это религия законопослушных личностей, смиренно терпящих бедствия и невзгоды. С другой мусульманство ассоциируется с экстремизмом, терактами, кровью и страданиями тысяч людей. Поэтому проблема единства ислама и ответственности сотен миллионов мусульман за деятельность ДАИШ и иных деструктивных организаций требует разрешения в аспекте современной социальной реальности. В данной статье применен диалектический метод, позволивший сформировать вывод о том, что ислам как монотеистическая религия един и одновременно он состоит из разных направлений. Принципиальным является сосуществование традиционного ислама, основывающегося на нравственном учении Мухаммеда и исламизма как политического ислама. Если функцией первого выступает формирование высоконравственной личности на основе принципов Милосердия и Милостивости, то второе течение мусульманства характеризуется геополитическими властными целями. Вывод об истинной сущности ислама, выражающегося Любовью, Милосердием и Терпением, основывается автором на конкретных аятах Корана и хадисах Сунны пророка Мухаммеда. Данная статья может быть применена в практической учебно-воспитательной деятельности при формировании социального иммунитета от генезиса деструктивных тенденций у молодежи. ; Islam as the monotheist religion which arose the last from beliefs of monotheism from the genesis caused the opposite relations and estimates. The doctrine of the prophet Muhammad, having the dialectic nature, could not be unambiguously available especially as freedom of thinking during the first Caliphs led to origin of the different philosophical directions and schools. Therefore it is natural that modern Islam proves as the opposite sociocultural phenomenon. On the one hand is a religion of the law-abiding persons submissively suffering disasters and adversities. On the other hand the Moslem is associated extremism, acts of terrorism, blood and sufferings of thousands of people. Therefore the problem of unity of Islam and responsibility of hundreds of millions of Muslims for activity of ISIS and others destructive the organization demands permission in aspect of modern social reality. In this article used the dialectic method which allowed to create a conclusion that Islam as monotheist religion is common and at the same time it is consists of the different directions. The coexistence of the traditional Islam basing on the moral doctrine of Muhammad and Islamism as political Islam is basic. If function of the first formation is the highly moral personality on the basis of the principles of mercy, the second movement of Moslem is characterized by the geopolitical imperious purposes. The conclusion about true essence of Islam which is expressing love, mercy and patience is based by author on the concrete postulates of the Koran and hadiths of Sunnah of the prophet Muhammad. This article can be applied in practical teaching and educational activities to forming social immunity from forming destructive tendencies at youth.

The article examined sin as a deception and the game in the context of the dialectic of sin and hope. Selected philosophical and psychological aspects of the review only correlated to the religious. Based on the modes of "being" and "having" by E. Fromm and "flow" by M. Chiksentmihayi conducted polemics with the postmodern view that for the destruction of the will to power is required the destruction of the subject and its consciousness. Opposes the flow and consumerism, happiness and pleasure, personal development and selfish.

Sneaky Kid and Its Aftermath ist eine Erzählung aus erster Hand über den Autor, Harry F. WOLCOTT, und dessen homosexuelles Verhältnis mit seinem Informanten, dem "Sneaky Kid". Zwei Jahre nach deren Trennung kam Brad zurück, verprügelte WOLCOTT, und brannte dessen Haus ab. Autobiographische Texte können Leser dazu verleiten, den Autor und seinen Protagonisten gleichzusetzen. Jede Kritik des Protagonisten würde dann als Kritik des Autors und damit als persönlicher Angriff (ad hominem) verstanden. Um den Unterschied zu markieren, schlage ich vor, die beiden zu differenzieren, d.h. ich beziehe mich zum einen auf den Autor, Harry WOLCOTT, und zum anderen auf den Protagonisten, Wally Haircut. Ich sehe in der Geschichte, die in Sneaky Kid and Its Aftermath erzählt wird, ein stark asymmetrisches Verhältnis zwischen den Protagonisten Wally Haircut und seinem Informanten Brad, das ich in meinem Beitrag mit Hilfe des FOUCAULTschen Konzepts von Wissen/Macht und der BOURDIEUschen Konzeption des ökonomischem, sozialen, kulturellen und symbolischen Kapitals analysiere. Ich zeige, dass Wally Haircut alles zu gewinnen hatte, während sein Informant, der "Sneaky Kid", alles verlor. Unglücklicherweise hat Harry WOLCOTT verpasst, sich auf existierende Sozialtheorien beziehend eine gute Erklärung für die Geschehnisse zu liefern. Mir hat das Buch überhaupt nicht gefallen.

The center of the Lukacsian theory of history is the need to conceive the present dialectically. This conception requires the use of Hegelian categories, as they are used in the analysis of the fetishistic character of commodities. The problem then becomes the Wc's constitution of itself as a historical subject. In this process, the attainment of consciousness is in itself emancipatory. In Korsch the critical function of the materialist dialectic appears in the application of this dialectic to historical materialism as such. Korsch, however, does not take into account the anticipatory character of theory, which is the main repository of critical & emancipatory potentialities. Hegelian categories can be turned into a critique of ideology only by being grounded & developed in a critique of political economy. W. H. Stoddard.

Starting with the times of Napoleon Bonaparte and the nexus between European universalism and imperialism, ending with the 1989 scenario and its global implications, this essay analyses the ends of European universalism. It does so in a double sense by addressing its interests and objectives, as well as the end of its legitimation in the times we live in. Through amontage of historical and philosophical constellations from1769 to 2019, ranging fromGoethe and Champollion to Max Lingner and Frantz Fanon, Alain Mabanckou and Camille de Toledo, it seeks to understand the promises and hopes that universalismwas carrying, as well as the deceptions and losses that were caused by its epistemic implication in power relations. The history of universal progress entails a dialectics of contestation and provincialisation, both in a European and in a global perspective. If 1989 has left us with an end of utopia, then we need to understand this history to draw hope for a minor universality. ; ERC Consolidator Grant "Minor UNiversality"

В статье рассматривается уникальность исторического периода, состоящая, по мнению автора, в совпадении предмета исследования политэкономии и философии. Развитие меновой стоимости от товарной формы до капитала в этот период возвращает все экономические процессы к действительной своей основе к абстрактному труду, поэтому актуальным, в том числе для представителей немецкой классической философии, становится исследование проблем целесообразного действия человека, продуктивных или синтетических действий интеллекта, противоречия «объекта» и «субъекта» познания, а востребованной формой мышления диалектика. ; In the article the unique character of the historical period of the second half of the XVIII the beginning of the XIX century is considered. In the author's opinion the uniqueness of the time consists in the coincidence of the object of studying political economy and philosophy. The development of exchange value from the commodity form to the capital one at this period brought back all economic processes to their genuine basis to abstract labour. That is why the research of the problems of man's expedient actions, productive or synthetical actions of intellect as well as of «the object subject» contradictions in cognition process becomes particularly urgent for philosophy in general and for representatives of the German classical philosophy, in particular, while dialectics becomes a most sought-after form of thinking.

The chapter reviews the extent to which contemporary Greek scholarship in humanities and social sciences makes use of rhetorical categories as relevant descriptive and analytical tools. It proposes revisiting two classical rhetorical concepts, namely topoi and endoxa, in order to illustrate their descriptive and explanatory potential for the analysis of political discourse characterized by adversariness, polyphony, and the need to create communion. To illustrate this theoretical and methodological proposal, two fragments of parliamentary discourse are analysed by combining the insights of Pragma-Dialectics and the Argumentum Model of Topics. The fragments are from the speeches that the government and opposition leaders held during the parliamentary debate on the signing of the first memorandum of understanding between Greece and the 'troika' of the European Commission, the European Central Bank, and the International Monetary Fund in May 2010.

Paradoxes, contrary propositions that are not contestable separately but that are inconsistent when conjoined, constitute a pervasive feature of contemporary organizational life. When contradictory elements are constituted as equally important in day-to-day work, organizational actors frequently experience acute tensions in engaging with these contradictions. This Element discusses the presence of paradoxes in the life of organizations, introduces the reader to the notion of paradox in theory and practice, and distinguishes paradox and adjacent conceptualizations such as trade-off, dilemma, dialectics, ambiguity, etc. This Element also covers what triggers paradoxes and how they come into being whereby the Element distinguishes latent and salient paradoxes and how salient paradoxes are managed. This Element discusses key methodological challenges and possibilities of studying, teaching, and applying paradoxes and concludes by considering some future research questions left unexplored in the field.

Acts of repetition abound in international law. Security Council Resolutions typically start by recalling, recollecting, recognising or reaffirming previous resolutions. Expert committees present restatements of international law. Students and staff extensively rehearse fictitious cases in presentations for moot court competitions. Customary law exists by virtue of repeated behaviour and restatements about the existence of rules. When sources of international law are deployed, historically contingent events are turned into manifestations of pre-given and repeatable categories. This book studies the workings of repetition across six discourses and practices in international law. It links acts of repetition to similar practices in religion, theatre, film and commerce. Building on the dialectics of repetition as set out by Søren Kierkegaard, it examines how repetition in international law is used to connect concrete practices to something that is bound to remain absent, unspeakable or unimaginable

Comprising a plurality of perspectives, this timely Handbook is an essential resource for understanding past and current challenges to democracy, justice, social and gender equality, identity and freedom. It shows how critical international relations (IR) theory functions as a broad-based and diverse critique of society. The chapters explore key new areas of research, including critical emotion and critical animal studies and draws on Marxist, poststructuralist, feminist, realist and post-colonial backgrounds to frame this research. Structured in four thematic parts, the Handbook of Critical International Relations moves from discussing approaches and emancipation, concepts and configuration, and political economy and domination, to global trajectories and challenges. Its emphasis on non-Western IR viewpoints, offers cutting-edge insights into the notion of otherness, the dialectics of authoritarian neoliberalism, and agonistic recognition.

"Cover " -- "Contents " -- "Acknowledgments" -- "Introduction" -- "1. Building Black Atlanta and the Dialectics of the Black Mecca" -- "2. The Brawn of the Black Mecca and the Black New South: Maynard Jackson, Racial Symbolism, and Economic Realities" -- "3. The Sorrow of a City: Collisions in Class and Counternarratives—the Atlanta Child Murders " -- "4. The Bravado of the Black Mecca and Blackness Abroad: Andrew Young and Black International Citizenship" -- "5. Speaking to the Spirit of the Games: Atlanta's Rise to Olympic City" -- "6. The Sound of the Fury: The Olympic City through the Prism of Black Atlanta's Expressive Culture" -- "Afterword" -- "Appendix. Archives and the Atlanta Child Murders" -- "Notes" -- "Bibliography" -- "Index" -- "A" -- "B" -- "C" -- "D" -- "E" -- "F" -- "G" -- "H" -- "I" -- "J" -- "K" -- "L" -- "M" -- "N" -- "O" -- "P" -- "Q" -- "R" -- "S" -- "T" -- "U" -- "V" -- "W