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By Herbert Marcuse

This used to be Herbert Marcuse's first booklet on Hegel, written within the early Thirties while he was once below the powerful impression of Martin Heidegger. It presents a nonetheless unequaled Heideggerian analyzing of Hegel's suggestion that seeks the defining features of "historicity" - what it capacity to claim old occasion occurs. those principles have been foundational for Marcuse; they convey a convention often called "phenomenological Marxism," hence represented via Jean-Paul Sartre and Maurice Merleau-Ponty and by means of a few participants of the Praxis crew in Yugoslavia. The ebook is in components. the 1st analyzes Hegel's good judgment to be able to establish its ontological tricky or thought of being; through targeting Hegel's Early Theological Writings and the Phenomenology of Spirit, the second one half argues that the idea that of existence in its historicity was once actually the unique origin of Hegelian ontology. essentially it is a "purer" type of philosophizing than Marcuse used to be to pursue after he joined the Institut für Sozialforschung, came across Freud, and distanced himself from Heidegger's philosophy. yet there's a convinced connection among his research of historicity during this very important early paintings and his later makes an attempt to appreciate the underlying dynamic of latest background and society in such books as One-Dimensional guy and Eros and Civilization . Hegel's Ontology and the speculation of Historicity is incorporated within the sequence stories in modern German Social suggestion, edited via Thomas McCarthy,

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That being alone with God's Word is a dangerous matter is implicitly admitted also by more competent people. Possibly there was someone (a competent and earnest person, even if we cannot laud his conclusion) who said to himself, "I am no good at doing anything halfway-and this book, God's Word, is an extremely dangerous book for me. And it is an imperious book-if one gives it a finger, it takes the whole hand; if one gives it the whole hand, it takes the whole man and may suddenly and radically change my whole life on a prodigious scale.

Everybody turns into an interpreter, public officials become authors, and every blessed day an interpretation is published, one more learned, more penetrating, more elegant, more profound, more ingenious, more wonderful, more beautiful, more wonderfully beautiful than the other. Criticism, which is supposed to maintain an overview, can scarcely maintain an overview of this enormous literature; indeed, criticism itself becomes such a prolix literature that it is impossible to maintain an overview of the criticism: everything is interpretation-but no one read the decree in such a way that he complied with it.

Is it not true that all this seems to be rather complicated! God's Word is the mirror-in reading it or hearing it, I am supposed to see myself in the mirror-but look, this business of the mirror is so confusing XII 315 26 XII 316 For Self-Examination that I very likely never come to see myself reflected-at least not if I go at it this way. One could almost be tempted to assume that the full force of human craftiness has a hand in it (alas, how true, in relation to God and godliness and Godfearing truth we humans are so crafty that we do not mean it at all when we tell each other that we are perfectly willing to do God's will if we only could find out what it is).

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