By Tom Rockmore
A scientific and old examine of the relation of the positions of Fichte and Marx in the context of nineteenth-century German philosophy in addition to the broader history of philosophy.
Rockmore’s thesis is that there's a little spotted, much less frequently studied, yet however profound structural parallel among the 2 positions that may be proven to be mediated during the improvement of the nineteenth-century German philosophical culture. either positions comprehend guy in anti-Cartesian style, now not as a spectator, yet as an energetic being. Rockmore demonstrates that there's similarity of the 2 perspectives of job by way of the Aristotelian idea (energeia), then shows the extra parallel between the respective suggestions of guy that follow from Fichte’s and Marx’s perspectives of activity.
Turning to the background of philosophy, Rockmore directs the reader to sturdy textual proof helping the effect of Fichte, not just on Marx’s younger Hegelian contemporaries yet on Marx in addition. He argues that the Hegelian effect at the interpretation of the nineteenth-century philosophical tradition has served to imprecise the parallel between the positions of Fichte and Marx, yet that the concept that of guy as an energetic being can be utilized to reinterpret this section of the historical past of philosophy and to change the frequently held view of the classical German culture as a suite of particularly disparate thinkers. ultimately, he presents a dialogue of the intrinsic worth of the anti-Cartesian approach to guy as such.
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Additional resources for Fichte, Marx, and the German Philosophical Tradition
9 But Cynic paradoxomania does not end here. " The Cynics adopted Heracles as their mythic prototype: just as Heracles' Labors led to his apotheosis, so the "labors" (ponoi) of the typical Cynic bring him happiness, virtue, and a god-like security. " This and similar sen timents have often been misinterpreted. "10 Or perhaps the Cynics were proto-Marxists proclaiming solidarity with the working class? " 1 1 In fact, a "gospel" of work would give the highest significance to manual labor. But the Cynics hardly preached the holiness of carpentry and tent-making.
Thus Cynicism has aspects of intellectual, military, and social asceti cisms; it even had a religious subtext, to be emphasized by some later inter preters, 63 even though the Cynics themselves denied any . divine inspiration for their poverty. Indeed, sometimes the Cynics would deny that they are motivated by any external or "higher" goods. Their explicit asceticism, then, can take on a paradoxical tone: the Cynic ascetic renounces immediate pleas ure in order to gain-immediate pleasure! It is not for religious revelation that the Cynic trains himself, nor for war, nor for some subtle intellectual dis covery, nor even for the common good.
To wear rags instead of a robe; to sleep not on a bed but on rushes and straw filled with bugs which bite you awake; to own a rotten mat instead of a carpet; to lay your head not on a pillow but on a large rock; to eat branches instead of mal low, and instead of bread, the tops of dry radishes. 55 Not surprisingly then, no less an authority than Moses Finley has con cluded, "The judgment of antiquity about wealth was fundamentally un equivocal and uncomplicated. "56 And yet attitudes towards wealth and poverty were not so univocal as Chremylus and Finley suggest.
Fichte, Marx, and the German Philosophical Tradition by Tom Rockmore