State And Revolution: Historical Answer Of The Relationship Of Hegel And Marx

The relationship beteewn the age and thought is the same with the relationship between the impact and response. Therefore, understanding the thought can not simply study their logic of concept , but must return to history of ideas, which is dialectical relationship of thinkers (Individuality), the times (Specificity) of thinkers and the thoughts (Universality) of thinkers. It provides historical answer to the relationship of Hegel and Marx. That is, Hegel was impacted by the events of times in the turn of 18/19 century. Hegel's theory about the reality of the people, the common defense, state power and constitutional monarchy is not restoration of the monarchy trend or the performance of militarism, but is the reaction of the French revolution, the split of German nation and constitutional dilemma. Similarly, Marx's ideas about national criticism and the abolition of private property ideal and class revolutionary are response of theory, which discuss of bourgeois political revolution predicament, the status of working class and events of 1848 revolution in the middle of the 19th century. Marx's criticism of Hegel's theory of civil society, state and the reality of the people is abstract. It's neither because they are wrong from the beginning nor because that they are the so-called head foot inverted or mysticism, which only constitute the appearance of critical theory. But it is because of the changing times that make them become no longer adapt to the changing times, and become the era's cover, namely ideology. So the conclusions can be made as follow: (1)The expression of Hegel's thought is the logic of reality-histroy from revolution to state. (2)Marx's ideas present the logic of reality-histroy from the state to revolutionary. (3)The historic relationship of Hegel and Marx is exactly the relationship of ear turn of 18/19 century and the mid 19th century. (4) Row times of Marx's criticism of Hegel is the negation of Hegel's era, namely bourgeois epoch and the beginning of the proletariat revolution era.Introduction:the return of Thought.historyThe relationship between Hegel and Marx is the classic segment of history of thought. But most so people study it out of ideology and history, so they only understand the relationship between Hegel and Marx by the simplified form and the ideological content.This not only can not understand the relationship between Hegel and Marx, but also created the academic misunderstanding and misinterpretation of one-sided and narrow.If we want to understand this relationship, we must return to intellectual history, by which the relationship of thinkers (individuality), times (particularity) and thoughts (universality) becomes dialectical unity. That is, people need to understand the relationship between Hegel and Marx and the ideology between them in the specific historical context of turn of 18/19 century and the mid-19th century. And the relationship between era and thinkers and their thoughts should be understood as the relationship between impact and response.Chapter 1: From the Revolution to the State - the logic of the Reality-History of Hegel's thought.In 1880s, the rapid development of industrial productivity, accompanying with the French revolution, motivated the European community profoundly. Hegel's thought from the Revolution to the State's theory was the response to this series of events.the reflections on the modern political civilization,which started by the French Histroy. He not only accepted the principle of the universality of freedom, but refused to make the principle simplified, which leads to the consequences that people opposed each other in the French Revolution. And therefore, he stressed the unity of personality, community and civic.He longed to the German nation as a modern nation-state, but reflected the Commonwealth's nation as a contract. So on the one hand, he refused to disintegrate the Holy Roman Empire, and refused to accept the nation-state as a sacred Christian or ethical family. On the other hand, he looked forward to having a real German nation state.It is the externalization of the objective spirit and the manifestation of divinity in the world. It also means the real unity between the common defense and the state power. It is the state of the German nation as existence.Meanwhile, the state must be free, and the achievement of freedom not only complies with the tradition of the German nation, but also with the freedom of the spirit of the times, so he regards the legislative power (the universality of freedom), the executive power (free of particularity) and monarchical power (the individual freedom) as an organic unity. This unity is a constitutional monarchy.Based on this, Hegel expressed the nationalistic obsession of"From Revolution to State (the country)"of a thinker in the times.Chapter 2: from the State to the Revolution - the logic of the Reality- History of Marx's Thought.Compared with 18, 19 turn of the century, the left of 19 century (Hegel died in 1831) is definitely no longer a period in which people were optimistic about the industrial revolution and the French Revolution. This is the boundary of an era, especially since the Vienna Conference, the British industrial experience widespread in continental Europe.Before the year 1830, people did not have a clear sense of the industrial revolution, at least in the area outside of UK.When the whole of Europe has not been involved in the capitalist world of the industrial revolution, it is difficult to imagine the topic of Marxism. So in Hegel's thought, it presented a better vision belonging to that era and the theory demands from the bourgeois revolution to the modern nation-state.It was not until 1930s that European literary works started to be concerned with social problems of t capitalist era, such as financial relationships and the survival of the proletariat (the proletarian of Hegel's era is the urban poor).In 1841, Balzac decided to write a story"the Human Comedy"to satirize decline of nobility and evil fortune in the financial assets.At the same time, a serious of official or unofficial social surveys, statistics and other works about industrial society began to emerge, including "British Working Class Status" (1845 /Engels).Based on this, Marx, contrary to Hegel, criticized the capitalist countries and its origin is in the limitations of political revolution.He took the elimination of private ownership as a political ideal, rather than the ownership of private property rights as the starting point of constitutional law. This is because he realized the general poverty of the working class.He explored the path of the proletariat (Non-bourgeois) revolution, and expressed the reality desire of the liberation of the people in a capitalist society (be not in feudal society). So it is different from the Hegel's logic of reality history from the revolution to the state. It is another show of the logic of reality history from state to revolution.Chapter 3: Consciousness of History of Thought - The historic relationship of Hegel and Marx.Creating a philosophy is inseparable from its history.Understanding the relationship between Hegel and Marx should also grasp the relationship between thought and time. That is consciously in the history of ideas.On the one hand, history of ideas should be understood as dialectical relationship of thinker (individuality), the era of thinkers (special), and the minds of thinkers (general). On the other hand, thought should be seen as a theoretical response to the impact of the times.In this consciousness, first of all, Hegel and Marx have to face the different eras.Hegel belongs to the Capitalist rising ear.Marx belongs to the Capitalist period of rapid development.The specific nature of history is the key to understand the relationship between the two special dimensions which can not be ignored. It not only distinguishes differences in age of thought, but also constitutes the inheritance relationship between thoughts of the times.Secondly, in the history of ideas, the age is historical time and space which impacts thoughts frequently.Historical time and space's difference is the difference between different ideas.In this difference, Hegel and Marx own their uncanny thoughts to the era:The era supports thoughts with strength and thoughts provide the era a path .If the path is accepted by the era, it is because that the necessity of history is destined to need the thought to grasp the times. So we can draw a conclusion that When German nation was in a time of peril, Hegel certainly wished the nation-state an entity.Meanwhile, Marx is bound to criticize capitalist countries in the era of proletarian revolution.Finally, History provides the answer to the relationship of Hegel and Marx. Because the era of thought is consecutive, and the thoughts in different eras are different.History has changed. It made Hegel's thought lost its reality, so Marx criticized Hegel.This historic method provides the starting point to understand the relationship between Hegel and Marx.Hegel's ideas show the logic of reality history from the revolution to the state, but Marx's logic is from the state to the revolution. The revolutionary nature of Marx's thoughts about criticizing Hegel's ideas is to negate the capitalist age and to open the new era of proletarian revolution.Conclusion: Farewell Memorial philosophy.If we want to read thinkers'thoughts, we have to grasp the specific and reality of history. So it is necessary to farewell Memorial philosophy which is only the expression of subjective wills. We can call it a return to history of thought.That is, the mystery of thinking is the presentation of the mystery of the times (know these), and the mystery of the times is the answer to the mystery of thought (know why). The dispute of Hegel and Marx's thought is the historic dispute between different times. The relationship of Marx and Hegel is a historic transcendence.