In 1847 the London Communist League (Karl Marx and Frederick Engels) used to back up their economic theory of communism. Now, in the 21st century, Hegelian-Marxist thinking affects our entire social and political structure. The is the framework for guiding our thoughts and actions into conflicts that lead us to a predetermined solution. If we do not understand how the Hegelian dialectic shapes our perceptions of the world, then we do not know how we are helping to implement the . When we remain locked into dialectical thinking, we cannot see out of the box.
Hegel's dialectic is the tool which manipulates us into a frenzied circular pattern of thought and action. Every time we fight for or defend against an ideology we are playing a necessary role in Marx and Engels' grand design to advance humanity into a dictatorship of the proletariat. The Hegelian to all these conflicts can't be introduced unless we all take a side that will advance the agenda. The Marxist's global is moving along at breakneck speed. The only way to completely stop the privacy invasions, expanding domestic police powers, land grabs, insane wars against inanimate objects (and transient verbs), covert actions, and outright assaults on individual liberty, is to step outside the dialectic. This releases us from the limitations of controlled and guided thought.
When we understand what motivated Hegel, we can see his influence on all of our destinies. ... Hegelian conflicts steer every political arena on the planet, from the United Nations to the major American political parties, all the way down to local school boards and community councils. Dialogues and consensus-building are primary tools of the dialectic, and terror and intimidation are also acceptable formats for obtaining the goal. The ultimate agenda is world government. Once we get what's really going on, we can cut the strings and move our lives in original directions outside the confines of the dialectical madness. Focusing on Hegel's and Engel's ultimate agenda, and avoiding getting caught up in their impenetrable theories of , gives us the opportunity to think and act our way toward freedom, justice, and genuine liberty for all.
Today the dialectic is active in every political issue that encourages taking sides. We can see it in environmentalists instigating conflicts against private property owners, in democrats against republicans, in greens against libertarians, in communists against socialists, in neo-cons against traditional conservatives, in community activists against individuals, in pro-choice versus pro-life, in Christians against Muslims, in isolationists versus interventionists, in peace activists against war hawks. No matter what the issue, the invisible dialectic aims to control both the conflict and the resolution of differences, and leads everyone involved into a new cycle of conflicts.
We're definitely not in Kansas anymore.
For a visual concept, see this [page now deleted] of the Hegelian Dialectic and Marx's Dialectical Materialism, posted by the Calverton Private School.
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What Stavrakakis proposes is thus the vision of a society in which desire functions without , without the destabilizing excess which transforms it into a "cataclysmic desire of fantasy" - as Stavrakakis puts it in a symptomatically tautological way, we should learn to "really enjoy our partial enjoyment."
For Lacan, on the contrary, is a(nother) name for the Freudian "partial object," which is why it cannot be reduced to its role in fantasy which sustains desire; it is for this reason that, as Lacan emphasizes, one should distinguish its role in desire and in drive.
how god judges nations | Angel Fish Blog
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When considering the doctrines of the Stoics, it is important toremember that they think of philosophy not as an interesting pastimeor even a particular body of knowledge, but as a way of life. Theydefine philosophy as a kind of practice or exercise(askêsis) in the expertise concerning what isbeneficial (Aetius, 26A). Once we come to know what we and the worldaround us are really like, and especially the nature of value, we willbe utterly transformed. This therapeutic aspect is common to theirmain competitors, the Epicureans, and perhaps helps to explain whyboth were eventually eclipsed by Christianity. TheMeditations of Marcus Aurelius provide a fascinating pictureof a would-be Stoic sage at work on himself. The book, also calledTo Himself, is the emperor's diary. In it, he not onlyreminds himself of the content of important Stoic teaching but alsoreproaches himself when he realises that he has failed to incorporatethis teaching into his life in some particular instance. Today manypeople still turn to Stoicism as a form of psychologicaldiscipline. Stoicism has never been ‘purely academic’ and modernadaptations of Stoic thought seek to carry on this tradition ofself-transformation.