Analysis Of Hegelian Philosophy

So, I 'm going to tell you about history. For from history, we can start to understand the reasoning for the nuances of all current life and thought. While I attended the university of Berlin, I encountered the works of a man named Hegel. Hegelian philosophy states that one should most effectively view history, and reality, dialectically. I was very intrigued by this way of interpreting history. However, I have discovered a major fault within its core.

Hegel thought in idealist terms, a way of thinking that puts ideas at the forefront of historical progress. I argue for the primacy of matter over idea. To think in materialist terms instead, is to understand the world in it 's clearest capacity. While you think in idealist terms, and see “spirit”

The human nature exists as a function of human labour. Fundamental to my idea of meaningful labour, is the proposition that in order for a subject to come to terms with its alienated object, it must first exert influence upon literal, material objects in the subject 's world. As the subject takes the object as its own, it thus permits itself to be actualised as fully human, and therefore banishes alienation.

Hegel grasps the nature of work and comprehends objective man, but Hegelian self-development is unduly spiritual and abstract. I have since departed from Hegel by insisting that the fact that man is a corporeal, actual, sentient, objective being with natural capacities means that he has actual, sensuous objects for his nature as objects of his life-expression, or that he can only express his life in actual sensuous objects. Consequently, I wish to revise Hegelian "work" into material "labour" and in the context of human capacity, to transform the nature of the term "labour

I began with a Hegelian notion of alienation, but have since developed a more materialist conception. I have come to the conclusion that capitalism is what mediates social relationships of production through commodities, including labour, that are bought and sold on the market. Connection between persons such as workers or between workers and capitalists is corrupted. The possibility that one may give up ownership of one 's own labour, one 's capacity to transform the world, is tantamount to being alienated from one 's own nature.

This loss is a prime example of false consciousness, the scenario where the ideology of the ruling class is embodied willfully by a subordinate class. Consciousness, in this context, reflects a class 's ability to politically identify and assert its will. This closely relates to the understanding of ideology in the sense of ideas that reflect the interests of a particular class at a particular time in history, but which contemporaries see as universal and eternal. In the concept of commodity fetishism, things that people produce, commodities, appear to have a life and movement of their own to which humans and their behaviour merely adapt. The control that one class exercises over the means of production includes not only the production of food or manufactured goods, but the production of ideas as well. This provides one possible explanation for why members of a subordinate class