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- Jul 22Hello Bob,Was the holocaust not rational? Certainly it is politically incorrect to suggest such a thing. But it happened 75 years ago. Perhaps the time has come for us to try to understand what happened. After all, there have been so many more 'holocausts' of various kinds since then.On the one hand, to understand what happened implies a certain amount of rationality. But on the other hand, as an historical occurrence any possible understanding would require a great deal of historical knowledge.I would begin by suggesting a number of historical factors that were necessary presuppositions of the holocaust.First, the question is: how was there such a large middle and upper class Jewish population in Germany in the 1930s? This required a 100 years and more of quite liberal policies. We certainly see the beginning of this in Hegel's day with Moses Mendelssohn and his grandson. His daughter, too, for that matter, married F. Schlegel.Second, it is almost unbelievable how many Jews were college professors (especially in physics) in Germany at that time. This, too, required a 100 years or more of very liberal policies.Then two things happened almost simultaneously. First, the German economy (and the world economy) was wrecked by WWI. And, second, German physics was hot on the trail of developing a super-bomb that would give them total world domination.So the first step leading away from a 100 years of very liberal policies to the holocaust was the necessary removal for security reasons of all Jews (and socialists) from academia and from state jobs in 1933 in preparation for the top secret building of this super-bomb.But this happened at a time of about 30% unemployment. This sudden opening up of so many good, middle class jobs at a time when so many young middle class men were resigned to a life of partial employment at best was a true god-send to the German middle class. Although this wasn't the reason for removing the Jews (and socialists) from all these middle class jobs, it was, none the less, the main result.So then the next step toward the holocaust was the so-called kristallnacht of 1938. The Jews were like a herd of fattened sheep in the middle of a famine, as had been made clear in 1933. By removing from them all their property in 1938, still in the midst of this great depression, the German economy was able to recover.Wouldn't it have been nice if FDR had been able to end the great depression through less drastic and more "rational" means?Certainly a real historian would be able to do a much better job explaining all the factors leading to the holocaust than I can. But this is only possible because human actions are just by definition more or less rational--and therefore understandable.John-----Original Message-----
From: robert fanelli robertfanelli2001@... [hegel] <hegel@yahoogroups.com>
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Sent: Sun, Jul 21, 2019 7:45 pm
Subject: [hegel] 'What is real is rational and what is rational is real.'
Dear Group,Here are some comments on this Journal of the History of Philosophy article:Robert Stern, Hegel's Doppelsatz (double dictum)"What is real (actual)is rational and what is rational is real (actual)"Referring to the quote above from Hegel's Philosophy of Right'To engage the world' means to structure rational forms about the world and this is the basic meaning of the Hegelian quote about reality and rationality. Stern launches the Hegelian statement into the social and ethical domains of the humanities. In my previous comments on Hegel's assertion, I attempted to keep the quote within the epistemological (cognitive) domain in terms of offering a post-modern type Kantian emphasis on applying rational structures to the objects of experience or of the empirical and thus presenting reality in its ultimate humanly designed form; that is, only in that cognitive sense. Entering the humanities with Hegel's famous Doppelsatz is challenging.The Doppelsatz should be neutral with such normative questions of 'good.' Stern appears to favor this, but, the question is whether the Doppelsatz is normative, or at least, whether Hegel meant it to be normative. The question then is whether Hegel meant it to be methodological.Again, Stern does not explain what he means by 'Doppelsatz...should not be understood as making any normative claims about the "actual", but rather as making a claim about the relation between the actual and philosophy [itself] as a rational discipline.' I think he means that such a statement falls strictly into the methodology of philosophy and its cognitive modes rather than to any humanistic value system or what he terms as normative.We could take Hegel's Doppelsatz as an invective against the romanticism of his time:'that philosophy no longer takes systematic inquiry to be important because the rules of such inquiry "have been cast aside as if they were simply fetters, to make way for the arbitrary pronouncements of the heart of fantasy and of contingent intuition."' (Phil of Right)Hegel was not meaning to say anything about whether the 'actual' is 'right' or 'good.' That is, that he did not want to apply his Doppelsatz to the humanities to ethics itself. The Doppelsatz certainly fits better into the cognate and epistemology.To further substantiate Hegel's emphasis with this Doppelsatz on epistemology rather than the humanities, Hegel says:"For since the rational, which is synonymous with the Idea, becomes actual by entering into external existence (Existenz) it emerges in an infinite wealth of forms, appearances, and shapes." (Phil of Right) This fits into my contention that the philosophical methodology takes precedence."Only the concept can penetrate...""Actuality is the unity of Essence and Existence."The Hegelian Idea means the complete merging of subject with object and form with content into ultimate reality.Summing up then, Stern seems to be making an epistemological rather than a normative or humanities point,; that is, that comprehension is to be found in fully structured reality rather than in just appearances and that the application of the Doppelsatz should only fit into methods of knowing rather than any human domains of anthropology, ethics, sociology, and all the rest of the humanities. This is not to say that we can't apply it to the humanities but only to the methodology of each discipline, not to its real content. This goes back to my example of trying to apply the concept of 'real/rational' to the Holocaust. It certainly was real for six million people mostly Jews, and it certainly was not rational.Regards,Bob FanelliStay Cool... - << Previous post in topic Next post in topic >>