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- Oct 11 3:31 PMBill,Hegel witnessed, in his lifetime, the victory of George Washington and Thomas Jefferson. Hegel cheered on the streets of Jena when Napoleon marched through there. The victory of the Commoner over the Aristocracy was fulfilled in his sight.Hegel praised the abolition of Slavery by England in 1807, by Spain in 1808 and Argentina in 1809. Hegel despised the USA for maintaining Legal Slavery after that. Hegel predicted the victory of Freedom and the Liberation of Slavery worldwide. By the 20th century this would come true. China abolished Slavery in 1890, and Arabia and Africa would eventually abolish Slavery by mid-century.When Hegel was born, Slavery was practiced all over Planet Earth. Today, Slavery is practiced by criminal bands, sneaking here and there.This is what Hegel cheered -- what he described. The People became Free by their own Industry. The Commoner knew as much or more about Science than the Aristocrat. The Commoner knew as much or more about Technology than the Aristocrat. There was no way to maintain the old Master/Slave relationship.The question for Hegel was not Total Employment. The question for Hegel was Total Freedom. That Slavery -- REAL, PHYSICAL SLAVERY -- had to be abolished as soon as possible. That was the dream of Hegel -- this is what FREEDOM meant for Hegel.The rest of it is clean-up. Now that Slavery is over (and the People will fight to the death to ensure that it is over and done with forever) the world begins a completely new phase of History.Compared to What? Compared to 6,000 years of Recorded History of Slavery (and goodness knows how many thousands of years before Recorded History).All best,--Paul
From: "bill.hord bill.hord@... [hegel]" <hegel@yahoogroups.com>
To: "hegel@yahoogroups.com" <hegel@yahoogroups.com>
Sent: Thursday, October 11, 2018 4:50 PM
Subject: Re: [hegel] Some thoughts on Jean Wahl
It seems pretty clear, though, when I read Master and Bondsman, that the bondsman emerges as the winner precisely because she knows, however minimally, that the point is to change the world rather than to destroy it.Do you think economic inequality -- the earnings and wealth gaps that exist all over the world -- has nothing at all to do with the actualization of human freedom? Do you believe people all over the world live already in absolute freedom? Or even everybody who has a job?Bill
"All things exist, yet they do not exist equally." (Ian Bogost)This email may contain confidential and/or privileged information. If you are not the intended recipient (or have received this email in error) please notify the sender immediately and destroy this email. Any unauthorized copying, disclosure or distribution of the material in this email is strictly prohibited.From: hegel@yahoogroups.com <hegel@yahoogroups.com> on behalf of Paul Trejo petrejo@... [hegel] <hegel@yahoogroups.com>
Sent: Thursday, October 11, 2018 4:13:40 PM
To: hegel@yahoogroups.com
Subject: Re: [hegel] Some thoughts on Jean Wahl
Srivats,Hegel was far from promoting any proletarian Revolution against the industrial bourgeoisie.The Master/Slave relationship that Hegel describes in the first chapters of his PhG (1807) is about genuine slavery -- the real ownership of real human bodies, as practiced by Britain, Spain, France and the USA when Hegel was a schoolboy, and until 1807, when Hegel published his PhG.In 1807, England, then Spain, then Latin America, threw off the Chains of Legal Slavery. This meant the individual ownership of humans like cattle. This was now ILLEGAL. This is the result that Hegel wanted -- Hegel was an Abolitionist.Hegel's Master/Slave dialogue in his PhG speaks of REAL Slavery, and not of so-called "wage slavery" which is really a figure-of-speech to describe poor working conditions of free people.Hegel's lack of concern for the industrial proletariat shows in his PHILOSOPHY OF RIGHT (1821) Hegel hoped for the international business relationships of the bourgeoisie as one of the best hopes for world peace. The high-technology of his day -- steam-ships -- was the marketplace of the future in his eyes.Hegel was so far from a proletarian Revolution in 1831 that it never enters his works at all. Not at all.It is the tendentious mendacity of the Marxists for 175 years that claims to have anything to do with the Speculative Idealism of Hegel, or his Philosophy of Right, or his Phenomenology of Spirit.One can -- 175 years later -- find tons of writings from the Marxist century that attempt to derive Marx from Hegel -- but ultimately we must come back to Marx's own negative treatment of Hegel; how he "turned Hegel on his head, " and reversed Hegel's strong Idealism into a weak Materialism, and how Marx snuck in Ludwig Feuerbach (whom Hegel dismissed) and Saint-Simon.It's one thing to admit that Marx cannibalized Hegel's terminology to hope to influence the intelligentsia of 1843 -- but it's quite another thing to try to make Marx into any sort of a genuine Hegelian -- left, right or center.Marx was an Anti-Hegelian. That's what happens when one chooses to "turn Hegel on his head."Regards,--Paul Trejo, MACal State U., Dominguez Hills (1989)
From: "R Srivatsan r.srivats@... [hegel]" <hegel@yahoogroups.com>
To: hegel@yahoogroups.com
Sent: Wednesday, October 10, 2018 9:01 PM
Subject: Re: [hegel] Some thoughts on Jean WahlPaul,The only problem with your argument seems to be that there's nothing 'direct' about Hegel. In fact, to be direct with Hegel seems to be to understand the principle of inversion, i,e, to turn thought on its head. As Hegel suggests in Force and the Understanding chapter, it is this inversion that leads to self-consciousness. For Marx, it is not the stoicism of the slave morality that will lead to a Christian unhappy consciousness of a world beyond in which the weak shall inherit the earth. Rather, for Marx, the slave morality will finds its kingdom on earth by inverting its bearings, its sense of crime, of property, of laws of economics, all of which rule it as an alien externality. It is when the slave consciousness understands its own role in holding together that alien ontology that is its master that it will come on its own as a conscious self. Whether one agrees with Marx or not, it is impossible to consider his turning Hegel on his head as anything less than his most thoroughly Hegelian act.
Srivats
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