W 1846 roku w redagowanym przez Mojżesza Hessa czasopiśmie Gesellschaftsspiegel Karol Marks opublikował tekst Peuchet: o samobójstwie. Był to przekład wybranych przez Marksa fragmentów z pamiętników Jacques’a Peucheta, byłego opiekuna archiwów prefektury policji w Paryżu. Fragmenty te zawierały opisy czterech przypadków samobójstw wraz z uwagami Peucheta na temat społecznych przyczyn samobójstwa. Marks wprowadził do przekładu istotne zmiany w porównaniu z oryginałem oraz dodał do niego swój wstęp. Niniejszy artykuł pokrótce omawia kontekst powstania, strukturę i treść tekstu Marksa oraz umieszcza go na tle innych jego pism z tego okresu, zwłaszcza tych poruszających problem pozycji kobiet w społeczeństwie burżuazyjnym.
{"title":"Marks o samobójstwie","authors":"M. Ratajczak","doi":"10.19195/prt.2022.3.5","DOIUrl":"https://doi.org/10.19195/prt.2022.3.5","url":null,"abstract":"W 1846 roku w redagowanym przez Mojżesza Hessa czasopiśmie Gesellschaftsspiegel Karol Marks opublikował tekst Peuchet: o samobójstwie. Był to przekład wybranych przez Marksa fragmentów z pamiętników Jacques’a Peucheta, byłego opiekuna archiwów prefektury policji w Paryżu. Fragmenty te zawierały opisy czterech przypadków samobójstw wraz z uwagami Peucheta na temat społecznych przyczyn samobójstwa. Marks wprowadził do przekładu istotne zmiany w porównaniu z oryginałem oraz dodał do niego swój wstęp. Niniejszy artykuł pokrótce omawia kontekst powstania, strukturę i treść tekstu Marksa oraz umieszcza go na tle innych jego pism z tego okresu, zwłaszcza tych poruszających problem pozycji kobiet w społeczeństwie burżuazyjnym.","PeriodicalId":36093,"journal":{"name":"Praktyka Teoretyczna","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-11-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45475345","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
What role does the body play in the subject’s formation and in interpersonal exchanges? Does the body merely perform an instrumental function, or can it claim to be a subject of freedom? Thinking of the body within the framework of intersubjectivity requires reassessing the bulk of the philosophical Western tradition. Form the first-person’s perspective endorsed by this tradition, the exteriority of the body has been reduced to a weakness of human nature. Starting from Hegel’s account of the soul-body relation, as presented in the Anthropology, as well as some interpretations of “Lordship and Bondage” on the role of the body in self-doubling (Butler, Malabou, McDowell, Stekeler-Weithofer), I argue that embodiment is a process of (inter)subjectivation. Thematizing the predicative structure of corporeality, Hegel turns the constitutive exteriority of the human body into a potentiality of openness. Hence, Hegel’s dialectic of immediacy and mediation leads to thinking of the body’s universality in opposition to a monadic conception of subjectivity.
{"title":"The Body of the Other: Hegel on the Relational Structure of Corporeality","authors":"S. Pieroni","doi":"10.19195/prt.2022.2.7","DOIUrl":"https://doi.org/10.19195/prt.2022.2.7","url":null,"abstract":"What role does the body play in the subject’s formation and in interpersonal exchanges? Does the body merely perform an instrumental function, or can it claim to be a subject of freedom? Thinking of the body within the framework of intersubjectivity requires reassessing the bulk of the philosophical Western tradition. Form the first-person’s perspective endorsed by this tradition, the exteriority of the body has been reduced to a weakness of human nature. Starting from Hegel’s account of the soul-body relation, as presented in the Anthropology, as well as some interpretations of “Lordship and Bondage” on the role of the body in self-doubling (Butler, Malabou, McDowell, Stekeler-Weithofer), I argue that embodiment is a process of (inter)subjectivation. Thematizing the predicative structure of corporeality, Hegel turns the constitutive exteriority of the human body into a potentiality of openness. Hence, Hegel’s dialectic of immediacy and mediation leads to thinking of the body’s universality in opposition to a monadic conception of subjectivity.","PeriodicalId":36093,"journal":{"name":"Praktyka Teoretyczna","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46080616","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Zasady filozofii prawa Hegla otwarcie głoszą, że są dziełem bez programu politycznego – interpretacją polityki, a nie projektem politycznym. W niniejszym tekście twierdzi się, że decyzja Hegla, by ogólność państwa ustanowić punktem kulminacyjnym struktury politycznej, sama w sobie stanowi interwencję polityczną, która dokonuje się już w akcie interpretacji. Heglowska analiza relacji między kapitalizmem (lub społeczeństwem obywatelskim) a państwem ujawnia, że na społeczeństwo kapitalistyczne musimy spoglądać z perspektywy państwa. W ten sposób możemy rozpoznać polityczną konieczność przejścia od kapitalistycznego partykularyzmu do uniwersalności formy państwowej.
{"title":"Państwo kapitału. Heglowska krytyka społeczeństwa burżuazyjnego","authors":"Todd McGowan","doi":"10.19195/prt.2022.2.5","DOIUrl":"https://doi.org/10.19195/prt.2022.2.5","url":null,"abstract":"Zasady filozofii prawa Hegla otwarcie głoszą, że są dziełem bez programu politycznego – interpretacją polityki, a nie projektem politycznym. W niniejszym tekście twierdzi się, że decyzja Hegla, by ogólność państwa ustanowić punktem kulminacyjnym struktury politycznej, sama w sobie stanowi interwencję polityczną, która dokonuje się już w akcie interpretacji. Heglowska analiza relacji między kapitalizmem (lub społeczeństwem obywatelskim) a państwem ujawnia, że na społeczeństwo kapitalistyczne musimy spoglądać z perspektywy państwa. W ten sposób możemy rozpoznać polityczną konieczność przejścia od kapitalistycznego partykularyzmu do uniwersalności formy państwowej.","PeriodicalId":36093,"journal":{"name":"Praktyka Teoretyczna","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41599029","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
By claiming that self-consciousness exists only as recognized, Hegel undermined the paradigm of the autonomous subject. But since in western culture autonomy is paired with masculinity, it follows that what Hegel proposes is in fact a feminisation of our notion of subjectivity. His misogyny, however, prevents him from noticing this, and in his description of the ethical state he reinstates the masculine, self-subsistent subjectivity as the model of the citizen and excludes women from the public sphere, which leads to inconsistencies in his theoretical project. I argue that this is the result of denying women recognition so that men could have the love and care guaranteed in order to uphold their illusion of autonomy, which jeopardizes the idea of the ethical state. In this way, both Hegelian insights and his blind spots provide us with tools for the analysis of contemporary democracies struggling with the inheritance of liberal contract theories and capitalist (ir)rationality.
{"title":"The Necessary Feminisation of the Hegelian Dialectic","authors":"M. Maciejewska","doi":"10.19195/prt.2022.2.3","DOIUrl":"https://doi.org/10.19195/prt.2022.2.3","url":null,"abstract":"By claiming that self-consciousness exists only as recognized, Hegel undermined the paradigm of the autonomous subject. But since in western culture autonomy is paired with masculinity, it follows that what Hegel proposes is in fact a feminisation of our notion of subjectivity. His misogyny, however, prevents him from noticing this, and in his description of the ethical state he reinstates the masculine, self-subsistent subjectivity as the model of the citizen and excludes women from the public sphere, which leads to inconsistencies in his theoretical project. I argue that this is the result of denying women recognition so that men could have the love and care guaranteed in order to uphold their illusion of autonomy, which jeopardizes the idea of the ethical state. In this way, both Hegelian insights and his blind spots provide us with tools for the analysis of contemporary democracies struggling with the inheritance of liberal contract theories and capitalist (ir)rationality.","PeriodicalId":36093,"journal":{"name":"Praktyka Teoretyczna","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47115899","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The article will examine the status of capital and spirit—two conceptual forces, as analysed by Deleuze and Guattari, and Hegel, respectively. Capital, the decoded flow of money and labour, and spirit, the persistent rhythm of negation, will both be considered as embodiments of the universal, which I want to define as material expansiveness of the concept. Contrary to the common conception, Deleuze and Guattari do not renounce the idea of universality but alter and accommodate it in accordance with their theoretical agenda. The text will explore the idea of history as an arena of the expansion of thought. In both the dialectical and schizoanalytical frameworks, history becomes a field in which conceptual energies are distributed. I propose to understand universality precisely as this distribution and its dynamics. I will consider spirit and capital as material processes transforming historical codes. The seemingly paradoxical physical interpretation of meaning will serve to examine its constitution and mechanism outside the relation of representation. Representation is a structure of meaning functioning on a molar level. Meanwhile, both dialectical and schyzoanalytical methods work with the molecular properties of codes, examining their conceptual density, energetic flows and relational intensities. Deleuze and Guattari, and Hegel approach meaning as a conceptual substance which literally makes history, eliciting material properties of thought as it makes its way into being.
{"title":"Capital and Spirit: The Physics of the Universal","authors":"Marta Olesik","doi":"10.19195/prt.2022.2.6","DOIUrl":"https://doi.org/10.19195/prt.2022.2.6","url":null,"abstract":"The article will examine the status of capital and spirit—two conceptual forces, as analysed by Deleuze and Guattari, and Hegel, respectively. Capital, the decoded flow of money and labour, and spirit, the persistent rhythm of negation, will both be considered as embodiments of the universal, which I want to define as material expansiveness of the concept. Contrary to the common conception, Deleuze and Guattari do not renounce the idea of universality but alter and accommodate it in accordance with their theoretical agenda. The text will explore the idea of history as an arena of the expansion of thought. In both the dialectical and schizoanalytical frameworks, history becomes a field in which conceptual energies are distributed. I propose to understand universality precisely as this distribution and its dynamics. I will consider spirit and capital as material processes transforming historical codes. The seemingly paradoxical physical interpretation of meaning will serve to examine its constitution and mechanism outside the relation of representation. Representation is a structure of meaning functioning on a molar level. Meanwhile, both dialectical and schyzoanalytical methods work with the molecular properties of codes, examining their conceptual density, energetic flows and relational intensities. Deleuze and Guattari, and Hegel approach meaning as a conceptual substance which literally makes history, eliciting material properties of thought as it makes its way into being.","PeriodicalId":36093,"journal":{"name":"Praktyka Teoretyczna","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42395108","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Tekst analizuje zajęcia powierzone przez Hegla w systemie Zasad filozofii prawa stanowi ogólnemu. Charakterystyka tych zajęć jest bardzo zdawkowa, pomimo nader ważnej roli, jaką pełnią przedstawiciele tej grupy w ramach całości struktury społecznej. Stan ogólny miałby według Hegla zajmować się dobrem ogólnym i zapobiegać dezintegracji, do jakiej prowadzą ślepe prawa nowoczesnej ekonomii. W związku z tym powinien on reprezentować rodzaj najwyższego dobra ogólnego i dostarczać kryteriów jego rozumienia pozostałym instytucjom publicznym. Wymowa tekstu Hegla jest jednak ambiwalentna: z jednej strony filozof przypisuje tym instytucjom nadzwyczaj duże znaczenie, różniąc się tym od zwolenników atomistycznej ontologii społecznej, z drugiej strony rozwinięcie charakterystyki stanu ogólnego prowadzi do neoliberalnego pojmowania roli tych instytucji. Rola ta wynikałaby z tego, że stan ogólny zdefiniowany jest przez zaprzeczenie wszelkiego partykularnego interesu i przez pańską postawę konfrontowania się z negatywnością. Uniwersalizacja tego wzorca w społeczeństwie obywatelskim prowadzi do ideologicznego konceptu heroicznej przedsiębiorczości i jego instytucjonalizacji jako modelowego sposobu dbania o dobro ogólne.
{"title":"Rola stanu ogólnego a znaczenie instytucji publicznych w „Zasadach filozofii prawa” Hegla","authors":"Stanisław Chankowski","doi":"10.19195/prt.2022.2.2","DOIUrl":"https://doi.org/10.19195/prt.2022.2.2","url":null,"abstract":"Tekst analizuje zajęcia powierzone przez Hegla w systemie Zasad filozofii prawa stanowi ogólnemu. Charakterystyka tych zajęć jest bardzo zdawkowa, pomimo nader ważnej roli, jaką pełnią przedstawiciele tej grupy w ramach całości struktury społecznej. Stan ogólny miałby według Hegla zajmować się dobrem ogólnym i zapobiegać dezintegracji, do jakiej prowadzą ślepe prawa nowoczesnej ekonomii. W związku z tym powinien on reprezentować rodzaj najwyższego dobra ogólnego i dostarczać kryteriów jego rozumienia pozostałym instytucjom publicznym. Wymowa tekstu Hegla jest jednak ambiwalentna: z jednej strony filozof przypisuje tym instytucjom nadzwyczaj duże znaczenie, różniąc się tym od zwolenników atomistycznej ontologii społecznej, z drugiej strony rozwinięcie charakterystyki stanu ogólnego prowadzi do neoliberalnego pojmowania roli tych instytucji. Rola ta wynikałaby z tego, że stan ogólny zdefiniowany jest przez zaprzeczenie wszelkiego partykularnego interesu i przez pańską postawę konfrontowania się z negatywnością. Uniwersalizacja tego wzorca w społeczeństwie obywatelskim prowadzi do ideologicznego konceptu heroicznej przedsiębiorczości i jego instytucjonalizacji jako modelowego sposobu dbania o dobro ogólne.","PeriodicalId":36093,"journal":{"name":"Praktyka Teoretyczna","volume":"65 2 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68004001","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The article attempts to rethink the legacy of Kant and Hegel in light of the problematic of law, violence and universality. It is also an explication of this legacy in the context of two contemporary insights into historical fate of our Eurocentric civilization—of Achille Mbembe and of Susan Buck-Morss. First, I consider the Kantian foundation of Rechtstaat in the light of Benjamin’s classic Critique of Violence and Mbembe’s contemporary critique of colonial power. Then I propose a new account of the central concept of Hegel’s Logic—i.e. the transition from necessity to freedom— from the same perspective, supplemented with Derrida’s interpretation of Benjamin, and Žižek’s reading of Hegel. The dialectic of modality from Hegel’s Science of Logic seems to be an underappreciated thread in this respect, insofar as Hegel’s idea of universality or freedom is founded on his ontology and critique of law.
{"title":"Two Metaphysics of Freedom: Kant and Hegel on Violence and Law in the Era of the Fall of Liberal Democracy","authors":"Marcin Pańków","doi":"10.19195/prt.2022.1.9","DOIUrl":"https://doi.org/10.19195/prt.2022.1.9","url":null,"abstract":"The article attempts to rethink the legacy of Kant and Hegel in light of the problematic of law, violence and universality. It is also an explication of this legacy in the context of two contemporary insights into historical fate of our Eurocentric civilization—of Achille Mbembe and of Susan Buck-Morss. First, I consider the Kantian foundation of Rechtstaat in the light of Benjamin’s classic Critique of Violence and Mbembe’s contemporary critique of colonial power. Then I propose a new account of the central concept of Hegel’s Logic—i.e. the transition from necessity to freedom— from the same perspective, supplemented with Derrida’s interpretation of Benjamin, and Žižek’s reading of Hegel. The dialectic of modality from Hegel’s Science of Logic seems to be an underappreciated thread in this respect, insofar as Hegel’s idea of universality or freedom is founded on his ontology and critique of law.","PeriodicalId":36093,"journal":{"name":"Praktyka Teoretyczna","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45461124","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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