#sublation

"Aufhebung" by Anemone Moss

“Marx’s revolutionary inversion

As we saw from the reference to the “phenomenology” (which for Marx and also the best historians and critics is the linchpin of the Hegelian system), the first object in Hegel is the human being, apparently conceived as an individual. If it’s not the I, like with Fichte, it’s the self. The next step is the estrangement of this ideal self. “Estrangement, which thus forms the proper interest of this externalisation and its sublation” (first and second dialectical transition) “is the opposition of in itself and for itself, of consciousness and self-consciousness, of object and subject.” This is how Marx describes Hegel’s vain dance steps, performed in triple meter. Many other passages of the text, which, as we have already said, would have to be brought back into their original order, show how the final “sublation” consists only again and again (without ever “actualising,” i. e. without ever having grasped actuality) of letting all self-consciousness return to the self from which it had laboriously “externalised” itself. The Hegelian system’s aspiration to capture the identity of the actual and rational has failed and falls back into the I again: the I of Fichte’s course of events: I – not myself – self. Far from being achievements of philosophical speculation, however, they are rather those of the historical and social milieu; in France, the “sublation” consists of egalité, in England of the material practical need, and, if we could whisper a word to Marx, in business.

Without mentioning any further quotes, we consider it to be proven that Marx rejects Hegel’s constructions (a proof reserved for a catechetical edition of the manuscripts to be tackled). If Hegel has not even been made comprehensible by Marx, it is a futile effort to torture our brains and those of the readers.

So, let us come to the completely different structure, that of Marxism. Instead of the I, we do not let the human being in and for itself, but the human being of our time, the wage proletarian, enter the scene. For Hegel, man as the result of his work was already the crowning glory of the double transition, ennobling him as a worthy member of civilized society and as a citizen of the state, which was regarded as the highest actualisation of the absolute idea. After Hegel had advanced to an apologist of the bourgeoisie and capital, Marx shows what he understands by estrangement and externalisation of the proletarian. With the externalisation of his labour in return for wages comes the loss of himself, he has turned into a material form, the commodity, (his labour-power is commodity and has exchange value). How does the third transition now take place, whereby the worker becomes man again, again himself (that would be the transition demanded by Hegel)? Possibly by exchanging his little paycheck for other commodities? Hardly. One immediately sees that he would only be left with the lot to “externalise” and lose himself again, returning not as a human being, but as a physical object.

The new transition, the actual sublation and overcoming is the return of the worker, not as an individual, but in a higher form as a social human being, as the first actual human being, an expression of communist society. The proletarian class overcomes the ruling capitalist class, private property in its last form is sublated and – this has to be noted and attested by an x-number of text passages – so are the workers, the proletariat, the classes, the exchange and the money.

Lol this is cute and funny

Hegelian Sublation, Comic Book Continuity, and DC Rebirth

Hegelian Sublation, Comic Book Continuity, and DC Rebirth By Matthew William Brake

Comic book continuity is a difficult topic to write on, to say nothing of Hegel. Both require an oversimplification in order to explain them to a newcomer, which often requires clarity at the loss of nuance.

To begin, let’s briefly look at Marvel Comics. Dozens of writers have taken their turn writing for Iron…