This book was written in 1968, and defended as a doctoral dissertation before the Philosophical Faculty at the University of Fribourg (Switzerland) in 1969. It treats of the systematic views of Hegel which led him to give to the princi ple of non-contradiction, the principle of double negation, and the principle of excluded middle, meanings which are difficult to understand. The reader will look in vain for the philosophical position of the author. A few words about the intentions which motivated the author to study and clarify Hegel's thought are therefore not out of place. In the early sixties, when occupying myself with the history of Marxist philosophy, I discovered that the representatives of the logical-positivist tra dition were not alone in employing a principle of demarcation; that those of the dialectical Marxist tradition were also using such a principle ('self-move ment') as a foundation of a scientific philosophy and as a means to delimit unscientific ideas. I aimed at a clear conception of this principle in order to be able to judge whether, and to what extent, it accords with the foundations of the analytical method. In this endeavor I encountered two problems: (1) What is to be understood by 'analytical method' cannot be ascertained un equivocally.

Existential dialectical materialism is the philosophic synthesis of Marxism (dialectical materialism) and existentialism, providing the delineation of a new philosophic paradigm based on a more adequate view of humanity and the nature of human reality. Being and Dialectic sets forth the core principles of the philosophy. Among other insights, the new and intriguing law of politicoeconomic entropy is shown to naturally arise from the philosophys deductive structure. Existential dialectical materialism is at once both a philosophy of revolution and conservativisim, being the rational result of the necessary dialectic development of political-philosophical theory and thought

Philosophy without metaphysics is unthinkable, yet there has been much discussion of this—the end of metaphysics, or post-metaphysical thinking. This book takes issue with this proclamation of the end of metaphysics. It offers diverse arguments that metaphysics cannot be put behind us and has its own continuing contribution to the life of human culture. The contributors are a diverse group of thinkers whose work obviates the divide between analytic and continental philosophy. Here they explore the relations to metaphysics and dialectic, with regard to sources, to major themes, to individual thinkers, and to dialectic seen in cross-cultural perspective. Contributors to this book include George Allan, Vincent Colapietro, William Desmond, David L. Hall, Kevin Kennedy, Brian Martine, Robert Cummings Neville, Carl Page, Giacomo Rinaldi, Stephen David Ross, and David Weissman.

As Plato told us long ago, the human being is neither a god nor a beast, but someone in between. Philosophy too is in between. How do we philosophize in between? W hat is the being of the between? This book answers the question in the most comprehensive terms possible. It offers an original understanding of metaphysical thinking and the fundamental senses of being, namely, the univocal, equivocal, dialectical, and metaxological senses. Part I of Being and the Between focuses on the nature of metaphysics, the question of being, in terms of the above fourfold sense. Part II develops a metaphysics of being as between, relative to our basic perplexities, concerning origin, creation, things, intelligibilities, selves, communities, being true, being good. The book calls for a generous hermeneutical rethinking of the philosophical tradition. Major figures and positions are reinterpreted. Desmond addresses the issue, common since Hegel, endemic since Heidegger, concerning the end of metaphysics. Granting a proper understanding of the between, Desmond believes that we need a resurrection of metaphysics, where the old perplexities, ever new, stand before us again.

This is the first English translation of Schleiermacher's Dialectic, the first of his eight forays into the foundations of thinking that aims at knowing. This text, representing Schleiermacher's succinct preparatory notes for his 1811 lectures, offers a remarkably apt introduction to his thought at the onset of the modern age. This study edition features extensive notes and commentary by the translator, and indexes of names and places, subjects and concepts.

Marx and Hegel on the Dialectic of the Individual and the Social is a detailed investigation of the major works of Hegel and the young Marx with exploring how the concept of the individual is positioned within their ontologies and how this positioning is reflected in their related political views. Instead of contrasting a Marxist understanding of the individual with that of a liberal thinker, Sevgi Dogan chooses to take Hegel’s theory of the state as representative of the modern state, which Marx criticizes. The decision to be in opposition to Hegel rather than some other liberal thinkers is important for two reasons. First, since Marx has developed many of his early ideas in critical interaction with Hegel, this comparative approach enables the book to present a more thorough and well-grounded exposition of Marx’s arguments. Second, since Hegel himself has also criticized the concepts of liberal ideology in many respects, differentiating Marx’s arguments from those of Hegel’s enables the book to underline how and why Hegel’s critique of liberal ideology falls short of actually empowering individuals in the way that Marx’s account does.

Everything is always changingour ideas, wills, and opinions. What is true today may not be true tomorrow; whatever we see as true at a given moment is not objectively so but rather represents the victory of a particular will and opinion against the others working within us. We are constantly changing goal posts and competing for dominance. A number of philosophers have asserted that an in-depth study of the history of philosophy reveals bitter enmities among philosophers arguing for their ideas from which emerge conflicting philosophies in the form of thesis, antithesis, synthesis. As clearly traced in this book, it started with the philosophies of Heracleitus against Parmenides, Plato against the Sophists, Descartes against the empiricists, Catholic scholastics and Hume against Descartes, Kant against Hume. The line continues to African philosophers against Western philosophers, to the utilitarians against pragmatists. This book, presenting one of the most in-depth studies on Hegelian dialectic, illustrates in a very unique way that the disagreement between various philosophers and their philosophieswhen adequately understoodillustrates not conflict but the growth and development of philosophy toward objective and absolute truth. One needs to understand how Hegelian dialectic works in its triadic movement to be able to grasp how it is inherent in every sphere of life, the most being in politics and evolution of the forms of governance that is at the center of discussion in this must-read book.

This book provides a systematic account of Aristotle's theory of dialectic.