For a century now Marxists have been searching for a 'rational kernel' of Hegelian 'dialectics' inside the 'mystical shell' of the Hegelian system. As against this entire tradition, Rosenthal insists that Hegelian philosophy is mysticism all the way through. He argues that Marx's supposed `dialectic method' is simply a myth propagated by academics and proposes the provocative thesis that it is not, after all, Hegel's 'method' of which Marx made use in Capital but rather precisely Hegel's mysticism. The role of money in Marx and Hegel is examined in detail.

"The Dialectics of Myth is the last book of non-Marxist philosophy to have been published in Russia prior to the onset of Stalinism. It was suppressed during Stalin's regime, and its editions confiscated and destroyed, whilst its implicit attack on the authoritarian Soviet state resulted in Losev's arrest in 1930 and his confinement for three years in a forced labour camp. Following his release, Losev was never again permitted to write on spiritual or political themes. This new edition is based upon the definitive Russian text and includes a full introduction, chronology and notes."--BOOK JACKET.

For over fifty years, Hegel interpreters have rejected the former belief that Hegel used thesis-antithesis-synthesis dialectics. In this incisive analysis of Hegel's philosophy, Leonard F. Wheat shows that the modern interpretation is false. Wheat rigorously demonstrates that there are in fact thirty-eight well-concealed dialectics in Hegel's two most important works--twenty-eight in Phenomenology of Spirit and ten in The Philosophy of History. Wheat also develops other major new insights: • Hegel's chief dialectical format consists of a two-concept thesis, a two-concept antithesis, and a two-concept synthesis that borrows one concept from the thesis and one from the antithesis. • All dialectics are analogically based on the Christian separation-and-return myth: the dialectic separates from and returns to a thesis concept. • Hegel's enigmatic Spirit is a four-faceted, deliberately fictitious, nonsupernatural entity that exists only as an atheistic redefinition of "God." • Spirit's "divine life" begins not with consciousness but with unconsciousness, in the prehuman state of nature-before Spirit acquires its human mind. • Hegel's concept of freedom is not a sociopolitical concept but release from bondage to religious superstition (belief in a supernatural God). • In Hegel's widely misinterpreted master-and-slave parable, the master is God, the slave is man, and the slave's gaining his freedom is man's becoming an atheist. • The standard non-Hegelian base-superstructure interpretation of Marx's dialectics is false. Marx's basic dialectic is actually this: thesis = communal ownership poverty, antithesis = private ownership wealth, synthesis = communal ownership wealth. Wheat also shows that Marx and Tillich, who subtly used Hegelian dialectics in their own works, are the only authors who have understood Hegelian dialectics. Thoroughly researched and exhaustive in detail, this radical reinterpretation of Hegel's philosophy should greatly interest Hegel scholars and students.

Badiou and Hegel: Infinity, Dialectics, Subjectivity offers critical appraisals of two of the dominant figures of the Continental tradition of philosophy, Alain Badiou and G.W.F. Hegel. Jim Vernon and Antonio Calcagno bring together established and emerging authors in Continental philosophy to discuss the relationship between the thinkers, creating a multifarious collection of essays by Hegelians, Badiouans, and those sympathetic to both. The text privileges neither thinker, nor any particular topic shared between them; rather, this book lays a broad and sound foundation for future scholarship on arguably two of the greatest thinkers of infinity, universality, subjectivity, and the enduring value of philosophy in the modern Western canon. Assuredly overdue, this volume will attract Hegel and Badiou scholars, as well as those interested in post-structuralism, political philosophy, cultural studies, ontology, philosophy of mathematics, and psychoanalysis.

Marx and Hegel on the Dialectic of the Individual and the Social is a detailed investigation of the major works of Hegel and the young Marx with exploring how the concept of the individual is positioned within their ontologies and how this positioning is reflected in their related political views. Instead of contrasting a Marxist understanding of the individual with that of a liberal thinker, Sevgi Dogan chooses to take Hegel’s theory of the state as representative of the modern state, which Marx criticizes. The decision to be in opposition to Hegel rather than some other liberal thinkers is important for two reasons. First, since Marx has developed many of his early ideas in critical interaction with Hegel, this comparative approach enables the book to present a more thorough and well-grounded exposition of Marx’s arguments. Second, since Hegel himself has also criticized the concepts of liberal ideology in many respects, differentiating Marx’s arguments from those of Hegel’s enables the book to underline how and why Hegel’s critique of liberal ideology falls short of actually empowering individuals in the way that Marx’s account does.

Anticolonial theorists and revolutionaries have long turned to dialectical thought as a central weapon in their fight against oppressive structures and conditions. This relationship was never easy, however, as anticolonial thinkers have resisted the historical determinism, teleology, Eurocentrism, and singular emphasis that some Marxisms place on class identity at the expense of race, nation, and popular identity. In recent decades, the conflict between dialectics and postcolonial theory has only deepened. In Decolonizing Dialectics Geo Maher breaks this impasse by bringing the work of Georges Sorel, Frantz Fanon, and Enrique Dussel together with contemporary Venezuelan politics to formulate a dialectics suited to the struggle against the legacies of colonialism and slavery. This is a decolonized dialectics premised on constant struggle in which progress must be fought for and where the struggles of the wretched of the earth themselves provide the only guarantee of historical motion.