Critique of Hegel's 'Philosophy Of Right' (Cambridge Studies in the History and Theory of Politics)
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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 his political philosophy in particular. It also represents his early efforts to criticize existing political institutions and to clarify the relations between the political and economic aspects of society. The Critique provides textual evidence in support of the argument that Marx's early writings do not exhibit radically different doctrinal principles and theoretical and practical concerns from his later work. This edition also includes a translation of the introduction Marx wrote for his proposed revised version of the Critique which he never completed. In a substantial introduction, Professor O'Malley provides valuable information on Marx's intellectual development.
precisely should not be the right of this existence as a particular existence, not right as this particular existence. Before we proceed to the category of election as the political act by which civil society decides upon its political choice, let us examine some additional statements from the Remark to this paragraph. To hold that every single person should share in deliberating and deciding on political matters of general concern on the ground that all individuals are members of the state, that
be actual (active) members of the state, or to give themselves a political existence, or to prove their existence as political and to effect it as such. We have further seen that the Estates are civil society as legislature, that they are its political existence. The fact, therefore, that civil society invades the sphere of legislative power en masse, and where possible totally, that actual civil society wishes to substitute itself for the fictional civil society of the legislature, is nothing
finiteness, as its finite phase. It is the state which sunders itself into the two, which presupposes them, and indeed does this 'only in order to rise above its ideality and become explicit as infinite actual mind'. 'It sunders itself in order to .. .' It 'therefore assigns to these ideal spheres the material of its finite actuality in such a way that the function assigned to any given individual is visibly mediated, etc'. The so-called 'actual Idea' (mind as infinite and actual) is described as
the Philosophy of Right and of Hegelian philosophy in general is contained in these paragraphs. § 2.63. In these spheres in which its moments, particularity and individuality, have their immediate and reflected reality, mind is present as their objective universality 9 CRITIQUE OF HEGEL's 'PHILOSOPHY OF RIGHT' CRITIQUE OF HEGEL's 'PHILOSOPHY OF RIGHT' glimmering in them as the power of reason in necessity (see Paragraph 184), i.e., as the institutions considered above. Said in common
political state, which the Estate-constitution purports to resolve through a reminiscence, appears within that constitution itself, in that class difference (the differentiation within civil society) acquires in the political sphere a significance different than in the civil sphere. There is apparent identity here: the same subject, but in an essentially different determination, and thus in fact a double subject. And this illusory identity (surely an illusory identity because, in fact, the actual