Critique Of Hegel 's Philosophy Of Right

Karl Marx a Marxist sees religion as an illusion and that the phenomenon of religion is part of what Marx refers to as an alienation of people

He chose to view religion as a negative thing unlike Durkheim who viewed it in a positive way. Marx believed that “humanity makes religion; religion does not make humanity.” (Kessler. A, 2001). Karl Marx states that opium and religion can be an effect on human suffering by removing the incentive to do whatever is necessary to overcome it. Hamilton points out that “religion offers compensation for the hardship of this life in some future life, but it makes such compensation conditional upon acceptance of the injustices of this life.” Religion, to Marx, does not have the power to lead to social change. (Kessler. A, 2001). Max Webber attempted to demonstrate that religious beliefs were not mechanically connected to the economic structure of society, it shapes individuals behavior and actions in everyday life. Overall, it can be seen that the three main sociology writers differ greatly when it comes to ideas regarding religion.

Class struggles are a key idea in Marx’s “Communist Manifesto”. Marx opens his Manifesto with the line “The history of all hitherto existing

Marx’s view on social change is due to the struggle between different classes within society who are constantly competing with each other to improve their way of life and the condition that they are in. Marxists analysis leads to the conclusion that capitalism; the currently dominant form of economic management, leads to the oppression of the proletariat; who not only make up the majority of the world 's population, but who also spend their lives working for the benefit of the bourgeoisie or the wealthy ruling class in society. Since the death of Karl Marx in 1883 his viewpoints have not been viewed not to be relevant. Many times since his death his viewpoints have come up as every new generation challenges the unequal, unjust and the people who support every capitalism system and each new generation looks for ideas and a method to change the world we live in. People who are classed as

Karl Marx was a German philosopher, economist, sociologist, and political revolutionary. When Karl Marx moved to Paris in 1843, he met Engels and together they both worked on several essays. However, Marx and Engels are best known for their revolutionary writings around the concept of Communism. Marx attained his primary intellectual influences from the work of G.W.F Hegel. Hegel’s main theory describes history as a process in which the world becomes conscious of itself as spirit. Marx furthered this theory and argues that man becomes conscious of himself as a spirit; the material world causes him to feel increasingly alienated from himself. The

Karl Marx was a communist researcher and coordinator, a key character in the historical locale of economic and hypothetical idea, and an awesome societal prophet. But it is as a sociological theorist that he commands our interest. Society, according to Marx, involved a moving equalization of contradictory powers that create social change by their strain and battle. Marx's vision depended on a transformative purpose of flight. For him, battle instead of quiet development was the motor of advance; strife was the father of all things, and social conflict the principal of historic process. This reasoning was in opposition with the greater part of the teachings of his eighteenth century antecedents, however tweaked in to much nineteenth century thought. To Marx the propelling power in history was the way in which men classify each other in their consistent battle to seize their work from nature. "The first historical act is . . . the production of material life itself. This is indeed a historical act, a fundamental condition of all history" (Bancroft and Rogers, 2010). A communist state would have the laborers possess the methods for generation and all would share the benefits similarly. The laborers would be working for themselves, not for the advantage of the business people. All types of government would gradually vanish, as the laborers comprehended the advantage of working for the benefit of each other. When this model situation happened, his optimal society that he called

Marx's ideas on labor value are very much alive for many organizations working for social change. In addition, it is apparent that the gap between the rich and poor is widening on a consistent basis. According to Marx, the course of human history takes a very specific form which is class struggle. The engine of change in history is class opposition. Historical epochs are defined by the relationship between different classes at different points in time. It is this model that Marx fleshes out in his account of feudalism's passing in favor of bourgeois capitalism and his prognostication of bourgeois capitalism's passing in favor of proletarian rule. These changes are not the reliant results of random social, economic, and political events; each follows the other in predictable succession. Marx responds to a lot of criticism from an imagined bourgeois interlocutor. He considers the charge that by wishing to abolish private property, the communist is destroying the "ground work of all personal freedom, activity, and independence". Marx responds by saying that wage labor does not properly create any property for the laborer. It only creates capital, a property which works only to augment the exploitation of the worker. This property, this capital, is based on class antagonism. Having linked private property to class hostility, Marx

Karl Marx drew from the philosophies of the great thinkers of his time to perfect his ideal communist system. He was born into a time when ideas of the Enlightenment were widespread. He read the works of Adam Smith, David Ricardo, and the Comte de Saint-Simon (Columbia Electronic Encyclopedia). However, he was especially influenced by G.W.F. Hegel, the most prominent philosopher in Germany in the early 1800s (Microsoft Encarta). Hegel believed that ideas evolve through a continual process of contradiction and resolution and that human history is driven by this evolution. Consequently, Marx developed the belief that history evolves through a series of conflicts in a predictable, unavoidable

Generally, Marx’s position on religion is drawn up in an entirely negative manner. In his writings, he expresses his belief that religion is a set of doctrines intended to stabilize, while at the same time bring into servitude the working class people. In addition to that, he argues that the society’s inclination towards religious excitement serves to represent a reaction to disaffection. Also, Marx contends that, since religion causes human beings to feel delusive happiness it makes an erroneous mental representation in as well as of itself. Indeed to him, it is an instrument utilized to sustain cultural systems together with ideologies that in most cases encourages oppression in the society (Parsons 38-46).

Following the Industrial Revolution in 19th century Europe, change was in full swing and religion began to have different meanings for different people. The upper-class citizens used Religion, namely Christianity, and the power that it possessed in an attempt to keep their high status in society, while the lower class turned to faith so that their lives could possibly improve. Instead of religion being the cornerstone of faith and worship amongst all people, it was being used for power and money by the upper class. Even worse, religious leaders were using the upper class people as well, gaining money and authority from their endorsement. A man by the name of Karl Marx saw

Marx’s proposition about the role of philosophers in ‘changing the world’ is one of his most oft quoted lines yet it was written early in his personal intellectual and philosophical development. It is the 11th note in his Thesis on Feuerbach (1888) and seemingly expresses Marx at his most revolutionary if by ‘revolutionary’ we mean allotting a degree of importance to the role of conscious in human action in radically transforming socio-political structures. These early notes give us an in-sight into Marx’s initial ideas that would then come to be more roundly expressed in The German Ideology (1932) and, critically, The Communist Manifesto (1848). Marx was perhaps at his most ‘revolutionary’ in his youth because, at other times, he seemingly rejects the idea that intellectual interpretations and human actions are the principle factors in transforming society. For example, in the Communist Manifesto he writes, “[…] the theoretical conclusions of the Communists are in no way based on ideas or principles that have been invented, or discovered, by this or that would-be universal reformer. They merely express, in general terms, actual relations springing from an existing class struggle, from a historical movement going on under our very eyes” (1848, p. 50).

According to Hegel, nothing man made is equal in beauty to God’s creation of nature. Hegel constructs an argument explaining, “Here the ordinary way of looking at things took easily to the notion that the human art-product ranked below the product of nature; for the work of art has no feeling in itself and is not through and through enlivened, but, regarded as an external object is dead; but we are accustomed to value the living higher than the dead.” (Hegel, 638). Hegel conveys how art products of humans are in lower beauty than nature itself. He describes how living things are of higher value than dead, art is not living thus, nature is of higher value. Humans are unable to create living things therefore, we make things without life which

Karl Marx is often called the father of communism, but his life entailed so much more. He was a political economist, philosopher, and idea revolutionist. He was a scholar that believed that capitalism was going to undercut itself as he stated in the Communist Manifesto. While he was relatively ambiguous in his lifetime, his works had tremendous influence after his death. Some of the world’s most powerful and most populace countries follow his ideas to this day. Many of history’s most eventful times were persuaded by his thoughts. Karl Marx was one of the most influential persons in the history of the world, and a brief history of his life will show how he was able to attain many of his attitudes.

Marx rejected Hegel’s dialectics based on a movement of human thought and ideas, and argued that dialectics involved contradictions based on an economic system, otherwise known as dialectical materialism. Therefore, the dynamic for change eventually created by a process of dialectics lies in the conflict between two opposing factors (Lee and Newby 2000, pp. 114 - 119).

We adhere to Marx’s doctrines, then, without making any attempt to diverge from them, to improve or correct them. The goal of these arguments is an interpretation, an exposition of Marx’s theory as Marx understood it. But this ‘orthodoxy’ does not in the least strive to preserve what Mr. von Struve calls the ‘aesthetic integrity’ of