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Critique of Hegel's Philosophy of Right

3.92 of 5 stars 3.92  ·  rating details  ·  155 ratings  ·  11 reviews
(Studies in the History & Theory of Politics)
This book is a complete translation of Marx's critical commentary on paragraphs 261-313 of Hegel's major work in political theory. In this text Marx subjects Hegel's doctrine on the internal constitution of the state to a lengthy analysis. It was Marx's first attempt to expose and criticize Hegel's philosophy in general and
Paperback, 224 pages
Published July 14th 1977 by Cambridge University Press (first published 1843)
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Because I had just finished Hegel’s Philosophy of Right , and because this book contained Marx’s oft-quoted aphorism about religion being the “opium of the people,” it seemed high time for me to dig into this lesser-known work of Marx’s. As promised, the book begins in a flurry of linguistic brilliance as Marx spits out aphorism after aphorism about religion, history, and the German nation. (Though it should be said that Marx overuses the antithesis as a rhetorical device; every sentence is in t ...more
Marx's Critique of Hegel is a masterpiece of political profundity; a work that is not dependent on knowledge of Hegel per se, and should be read, perhaps, as a trans-historical criticism of the logic of state functioning. Hegel was right to characterize the state as God on earth, but instead of falling prostrate before it as Hegel did in the Napoleonic aftermath of the French Revolution, the proper liberatory attitude is to irreverently wrest it from those who would say (as everyone in current N ...more
Although the Critique of Hegel’s Philosophy of Right can be construed as providing perspectives on how to understand the political state (the contrast between Hegel and Marx’s views accomplishes this), the text also shows Marx’s thinking and method at its nascent stage. As the text reacts against Hegel’s philosophy, it too shows how Marx analyzed society and state, how he moved deeper from abstractions and took hold the roots, that is, the primary causes and determiners of the social phenomenon ...more
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The Contribution to the Critique of Hegel's Philosophy of Right, Introduction sketches the critical role of philosophy as it is set in particular conditions in history, and as it addresses the crucial questions of its time that have opened for it has already liberated itself from its older problems.

Marx set philosophizing to be more radical,ad hominem, one that criticizes the root of the problem. By grappling the real problems, it at the same time aims to be transcended. For Marx, philosophy is
Erik Graff
Aug 30, 2011 Erik Graff rated it 3 of 5 stars
Recommends it for: Hegel/Marx fans
Recommended to Erik by: David Schweickart
Shelves: philosophy
I entered the MA/PhD Philosophy program at Loyola University Chicago with the expectation of expanding the book on the philosophical influences on Carl Gustav Jung, which thus far had only thoroughly treated Kant, with extensive sections on Schopenhauer and Nietzsche. Having already spent four years in graduate school, I figured that I'd basically just have to do the minimal doctoral course requirements alongside this dissertation.

It didn't work out that way. Although Loyola had the largest phil

This book contains the most acute criticism of Hegel by Marx. This work, which was never published in his lifetime, dates from the early 1840's. There is some question as to precisely when. But our editor, Joseph O'Malley, thinks the best evidence points to March-August of '43. The Critique itself has rarely been translated, but the 'Introduction' to the work has been reprinted innumerable times; it contains the famous characterization of Religion as 'the opium of the people'. Both the C
Here we see the formulation of his work on alienation. Marx takes the separation of the state and civil society and comes to the conclusion that the Civil society and state have become alien to a truly human life.

Marx says that It is not the action of spirit which is fundamental but it is the material labor.

The unfettered mechanism of the market leads to the formation of a class caught in a spiral of poverty. Here instead of agreeing with Hegel that this should be offset by the mediation of a ki
famously intones:

"Cosmetological suffering is, at one and the same time, the expression of real suffering and a protest against real suffering. Facial hair care products are the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people."
An unpublished part of a part of a critique of part of Hegel's Philosophy of Right. This is Marx before he became a Marxist, railing against such enemies of the people as abstract idealism, the king, and bureaucracy.
Sep 21, 2010 Noah added it
i love it.
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(Arabic: كارل ماركس)
In 1818, Karl Marx, descended from a long line of rabbis, was born in Prussian Rhineland. Marx's' father converted to Protestantism shortly before Karl's birth. Educated at the Universities of Bonn, Jena, and Berlin, Marx founded the Socialist newspaper Vorwarts in 1844 in Paris. After being expelled from France at the urging of the Prussian government, which "banished" Marx in
More about Karl Marx...
The Communist Manifesto Capital, Volume 1: A Critical Analysis of Capitalist Production (Das Kapital, #1) The Marx-Engels Reader Das Kapital The German Ideology

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“The foundation of irreligious criticism is: Man makes religion, religion does not make man. Religion is, indeed, the self-consciousness and self-esteem of man who has either not yet won through to himself, or has already lost himself again. But man is no abstract being squatting outside the world. Man is the world of man – state, society. This state and this society produce religion, which is an inverted consciousness of the world, because they are an inverted world...

Religious suffering is, at one and the same time, the expression of real suffering and a protest against real suffering. Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people.

The abolition of religion as the illusory happiness of the people is the demand for their real happiness. To call on them to give up their illusions about their condition is to call on them to give up a condition that requires illusions. The criticism of religion is, therefore, in embryo, the criticism of that vale of tears of which religion is the halo.

Criticism has plucked the imaginary flowers on the chain not in order that man shall continue to bear that chain without fantasy or consolation, but so that he shall throw off the chain and pluck the living flower. The criticism of religion disillusions man, so that he will think, act, and fashion his reality like a man who has discarded his illusions and regained his senses, so that he will move around himself as his own true Sun. Religion is only the illusory Sun which revolves around man as long as he does not revolve around himself.”
“I am nothing but I must be everything.” 131 likes
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