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Emancipation After Hegel argues that Hegel's philosophy as a whole has not been properly received; the essential place of contradiction in his thought has been obscured partly by Hegel's own counterintuitive positions on totality, reason, and the state, and partly by knee-jerk reactions to those positions. Hegel should be reclaimed as a truly revolutionary thinker because the movement of contradiction in his thought, and the account of the ontological character of contradiction he offers, open onto a more robust political theory of contradiction than even that of Marx (who of course famously critiqued Hegel's conservatism), or of numerous 20th century philosophers (who habitually denounce Hegel's system). Under Todd McGowan's lens, Hegel theorizes being itself as contradiction, identifies contradiction as the motor of history, and arrives at his counter-intuitions by way of his commitment to contradiction. This ontology and its attendant epistemology offer significant political insights and imperatives; McGowan's is not an exercise in scholasticism, correcting misinterpretations of sacred 19th century texts, so much as a prolegomena for emancipatory theory in the present, projecting political formations that more adequately accommodate the being of contradiction. If the political calamities of the 20th century, from imperial war to Nazism to fascistic late capitalism, share logics of resistance to contradiction, McGowan wields Hegel's dialectic as incitement to different logics. In our 21st century, such other logics take on dire urgency, since all hitherto existing contradictions cower in the humid shadow of capitalogenic ecocide.

Shahab Ahmed shows that the magnitude of contradiction in Islam is far greater than modern analysts realize. Yet there is, he says, something in this contradiction that makes it coherent—something for which whoever seeks to understand Islam in its multifaceted entirety should look at. I propose that the insights of the book should be utilized to study the unity of conflicting traditions even in non-Muslim societies of Africa before colonialism downsized custom.

Libertarianism is an ideology which reveals its contradictions when it is implemented. The libertarian denial of the right to what Rawls calls fair quality of opportunity, especially to the right to education, would negatively impact any libertarian society in adapting to its environment. Further, a libertarian society would lead to a caste society and the domination of the political system by an elite primarily interested in protecting its own privileges, not the freedom of the masses.

Examines how the temporal dimension of capitalism reveals its contradictions, focusing on the differences between an instrumental, purely quantitative external, & abstract time concept ("mechanical time") & a qualitative, internal, & process-related concept ("systemic time"). Capitalism's dependence on mechanical time at the expense of systemic time is discussed. It is argued that the means, eg, spatial expansion, of capital is subordinated to the temporal logic of its ends, eg, the accumulation of capital itself. The radical shift in social conceptions of time & time practices from uncontrollable "kairological" time to controllable mechanical time that enabled the emergence of the capitalist system is described. The resulting hegemony of mechanical time & economic value & their environmental & social impacts are assessed. It is shown how mechanical time, expressed in capitalism as prices, fails as an accurate time index that cannot balance the different time dialectics of society or account for systemic time. Resulting contradictions & problems related to biodiversity are explored. It is concluded that the qualities of future societies & the environment will depend on our ability to recover systemic time & make use of the options it offers. T. Arnold