Hegel s ideobabble is the basis of Marxism

Hegel’s ideobabble is the basis of Marxism and Fascism
Feb 6, 2024
Hegel's ideological nonsense is the basis of Marxism, Fascism and National Socialism, and I'll explain how and why in this video.


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Georg Wilhelm Friedrich Hegel[a] (27 August 1770 – 14 November 1831) was a German philosopher and one of the most influential figures of German idealism and 19th-century philosophy. His influence extends across the entire range of contemporary philosophical topics, from metaphysical issues in epistemology and ontology, to political philosophy, the philosophy of history, philosophy of art, philosophy of religion, and the history of philosophy.

Born in 1770 in Stuttgart, Holy Roman Empire, during the transitional period between the Enlightenment and the Romantic movement in the Germanic regions of Europe, Hegel lived through and was influenced by the French Revolution and the Napoleonic wars. His fame rests chiefly upon The Phenomenology of Spirit, The Science of Logic, his teleological account of history, and his lectures at the University of Berlin on topics from his Encyclopedia of the Philosophical Sciences.

Throughout his work, Hegel strove to address and correct the problematic dualisms of modern philosophy, Kantian and otherwise, typically by drawing upon the resources of ancient philosophy, particularly Aristotle. Hegel everywhere insists that reason and freedom are historical achievements, not natural givens. His dialectical-speculative procedure is grounded in the principle of immanence, that is, in assessing claims always according to their own internal criteria. Taking skepticism seriously, he contends that people cannot presume any truths that have not passed the test of experience; even the a priori categories of the Logic must attain their "verification" in the natural world and the historical accomplishments of humankind.

Guided by the Delphic imperative to "know thyself", Hegel presents free self-determination as the essence of humankind – a conclusion from his 1806–07 Phenomenology that he claims is further verified by the systematic account of the interdependence of logic, nature, and spirit in his later Encyclopedia. He asserts that the Logic at once preserves and overcomes the dualisms of the material and the mental – that is, it accounts for both the continuity and difference marking the domains of nature and culture – as a metaphysically necessary and coherent "identity of identity and non-identity".


Reception
Hegel's influence on subsequent philosophical developments has been enormous. In late nineteenth- and early twentieth-century England, a school known as British idealism propounded a version of absolute idealism in direct engagement with Hegel's texts. Prominent members included J. M. E. McTaggart, R. G. Collingwood, and G. R. G. Mure. Separately, some philosophers such as Marx, Dewey, Derrida, Adorno, and Gadamer have selectively developed Hegelian ideas into their own philosophical programs. Others have developed their positions in opposition to Hegel's system. These include, for instance, such diverse philosophers as Schopenhauer, Kierkegaard, Russell, G. E. Moore, and Foucault. In theology, Hegel's influence marks the work of Karl Barth and Dietrich Bonhoeffer. These names, however, constitute only a small sample of some of the more important figures who have developed their thought in engagement with the philosophy of Hegel.[293][294][295]

"Right" vs. "Left" Hegelianism
See also: Marxist philosophy § Georg Wilhelm Friedrich Hegel

Karl Marx (1818–1883)
Some historians present Hegel's early influence in Germanic philosophy as divided into two opposing camps, right and left.[296] The Right Hegelians, the allegedly direct disciples of Hegel at the Friedrich-Wilhelms-Universit;t, advocated a Protestant orthodoxy and the political conservatism of the post-Napoleon Restoration period. The Left Hegelians, also known as the Young Hegelians, interpreted Hegel in a revolutionary sense, leading to an advocation of atheism in religion and liberal democracy in politics. Recent studies, however, have questioned this paradigm.[297]

The Right Hegelians "were quickly forgotten" and "today mainly known only to specialists"; the Left Hegelians, by contrast, "included some of the most important thinkers of the period," and "through their emphasis on practice, some of these thinkers have remained exceedingly influential," primarily through the Marxist tradition.[298]

Among the first followers to take an expressly critical view of Hegel's system were those in the 19th-century German group known as the Young Hegelians, which included Feuerbach, Marx, Engels, and their followers. The primary thrust of their criticism is concisely expressed in the eleventh of Marx's "Theses on Feuerbach" from his 1845 German Ideology: "The philosophers have only interpreted the world, in various ways; the point, however, is to change it."[299][ao]

In the twentieth century, a Hegelian-inflected interpretation of Marx was further developed in the work of critical theorists of the Frankfurt School.[301] This was due to (a) the rediscovery and re-evaluation of Hegel as a possible philosophical progenitor of Marxism by philosophically oriented Marxists; (b) a resurgence of Hegel's historical perspective; and (c) an increasing recognition of the importance of his dialectical method. Gy;rgy Luk;cs' History and Class Consciousness (1923), in particular, helped to reintroduce Hegel into the Marxist canon.[302]

Reception in France
It has become commonplace to identify "French Hegel" with the lectures of Alexandre Koj;ve, who emphasized the master-servant [Herrschaft und Knechtschaft] dialectic (which he mistranslated as master-slave [ma;tre et l'esclave]) and Hegel's philosophy of history. This perspective, however, overlooks over sixty years of French writing on Hegel, according to which Hegelianism was identified with the "system" presented in the Encyclopedia.[303] The later reading, drawing instead upon the Phenomenology of Spirit, was in many ways a reaction against the earlier. After 1945, "this 'dramatic' Hegelianism, which centered on the theme of historical becoming through conflict, [came] to be seen as compatible with existentialism and Marxism."[304]

By confining the dialectic to history, the dominant French readings of Jean Wahl, Alexandre Koj;ve, and Jean Hyppolite effectively presented Hegel as providing "a philosophical anthropology instead of a general metaphysics."[305] This reading took the topic of desire as its focal point of intervention.[306] A major theme was that "a reason that seeks to be all-inclusive falsifies reality by suppressing or repressing its 'other.'"[307] Although it cannot be attributed entirely to Koj;ve, this reading of Hegel shaped the thought and interpretations of thinkers such as Jean-Paul Sartre, Maurice Merleau-Ponty, Claude Levi-Strauss, Jacques Lacan, and Georges Bataille.[308]

Koj;ve's interpretation of the "master-slave dialectic" as the basic model of historical development also influenced the feminism of Simone de Beauvoir and the anti-racist and anti-colonial work of Frantz Fanon.[309]

American pragmatism

Richard J. Bernstein (1932–2022), known for his work on Hegel and American Pragmatism
As documented by Richard J. Bernstein, the influence of Hegel on American Pragmatism can be divided into three moments: the late nineteenth century, the mid-twentieth, and the present.[310] The first is to be found in early issues of The Journal of Speculative Philosophy (founded 1867).[310] The second is evident in the acknowledged influence upon major figures including John Dewey, Charles Peirce, and William James.[311]

As Dewey himself describes the attraction, "There were, however, also 'subjective' reasons for the appeal that Hegel's thought made to me; it supplied a demand for unification that was doubtless an intense emotional craving, and yet was a hunger that only an intellectualized subject-matter could satisfy."[312] Dewey accepted much of Hegel's account of history and society, but rejected his conception of Hegel's account of absolute knowing.[313]

Two philosophers, John McDowell and Robert Brandom (sometimes referred to as the "Pittsburgh Hegelians"), constitute, per Bernstein, the third moment of Hegel's influence on pragmatism.[314] However, while openly acknowledging the influence, neither claims to explicate Hegel's views according to his own self-understanding.[ap] In addition, each is avowedly influenced by Wilfrid Sellars.[316] McDowell is particularly interested in dispelling the "myth of the given," the dichotomy between concept and intuition, whereas Brandom is concerned mostly to develop Hegel's social account of reason-giving and normative implication.[317] These appropriations of Hegel's thought are two among several "non-metaphysical" readings.[318]

Publications and other writings


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So, Hitler was a Communist in early 1919

TIKhistory
2022

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What Modern Socialists Don’t Want You To Know About Hitler

Dad Saves America
 Nov 21, 2024  The Dad Saves America Podcast
I sat down with historian, sociologist, and author Dr. Rainer Zitelmann to learn about the misunderstood economic philosophy of Adolf Hitler and the true meaning of national socialism. Drawing from his book “Hitler’s National Socialism,” Rainer explains how Hitler’s economic policies blended the planned economy of Stalin’s Soviet Union with social Darwinist beliefs, attempting to harness the benefits of competition toward the single-minded objectives of the state. We explore the key differences between national socialism, fascism, and communism, and why many people today fail to grasp the lessons of 20th-century totalitarian regimes. While the battle between capitalism and socialism continues, Rainer highlights historical case studies in East and West Germany, North and South Korea, Venezuela, Vietnam, and China, proving that economic freedom is the key to human flourishing.

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Outline:
[0:00] National Socialism vs. Fascism vs. Communism
[12:50] There is no pure capitalism or pure socialism
[19:28] Even a little capitalism makes a big difference
[28:24] Economic crisis, shock doctrine, and liberal reform
[34:15] How Hitler developed his economic theory
[42:39] Hitler and Stalin competed to replace liberalism
[48:16] How Trump thinks about strength and weakness
[56:50] The poor need capitalism to survive
[1:10:35] Why does the idea of socialism survive its failures?

Dad Saves America explores the philosophies and practical steps we need to raise capable, curious, independent adults ready to thrive in a virtuous free society... and want to keep it that way.

We’ve had many experts in the studio, including Jonathan Haidt, Dr. Drew Pinsky, Troy Kotsur, John Mackey, Ben Askren, and Adam Carolla.

#capitalism #socialism #hitler

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Hitler's Socialism | Destroying the Denialist Counter Arguments

TIKhistory
Feb 24, 2020
"I am a socialist.” - Hitler, from his "Zweites Buch" (Second Book) Page 50.

Some continue to believe that Hitler and National Socialism wasn't REAL (National) Socialism. Some believe that the totalitarian State of the Third Reich had no power at all, and that the market was 'free'. They want to believe that Hitler and his State had NO control over the economy, and that the ideology of National Socialism didn't call for the creation of a 'People's State' after the conquest of Lebensraum. Yes, 80 years after the events in question, many are still pushing a contradictory narrative that directly goes against the colossal amount of evidence pointing towards the opposite conclusion, and then refuse to even consider the possibility that they might be wrong in their interpretation. Well today, we will walk through numerous primary and secondary sources, show the substantial amount of flaws in the denialist argument, and present a solid interpretation of the evidence that makes much more sense than the denialist argument ever has.

I am NOT a Fascist, NOT a National Socialist, and NOT a Marxist Socialist. And I am NOT promoting said ideologies. This video is discussing events or concepts that are academic, educational and historical in nature. This video is for informational purposes and was created so we may better understand the past and learn from the mistakes others have made.