Status Updates From Critique of Hegel's Philoso...

i kritiken av civilsamhället som ett allas krig mot alla hittar vi pigmentet till den människofientlighet som kännetecknar våra motståndare som Gillar marx och hegel, snarare än studerar dem.

it was not supposed to do. it does materially and in fact what it does not do formally, legally, or constitutionally.

That is to say, then: directly, the constitution lies outside the sphere of the legislature; indirectly, however, the legislature modifies the constitution. The legislature does in an indirect way what it neither can nor may do in a direct way. It picks the constitution apart enti détail, since it cannot alter it en gros. It does by virtue of the nature of things and circumstances what according to the constitution

First of all it is said that the constitution is presupposed by the legislature and to that extent it lies absolutely outside the sphere directly determined by it. 'Nonetheless' - nonetheless in the course of the further elaboration of the laws and the advancing character of the universal business of government it becomes progressively more mature.

The legislature is only legislature within the constitution, and the constitution would stand hors de loi if it stood outside the legislature. Voilà la collision! In recent French history much nibbling away [at the constitution] has occurred.

How does Hegel resolve this antinomy?

The collision is simple. The legislature is the power which is to organise the universal. it is the power of the constitution. It extends beyond the constitution.

On the other hand, however, the legislature is a constitutional power. Thus it is subsumed under the constitution. The constitution is law for the legislature. It has given laws to the legislature and continues to do so.

Christianity is the religion kat exohin, the essence of religion, deified man under the form of a particular religion. In the same way democracy is the essence of every political constitution, socialised man under the form of a particular constitution of the state.

Hegel proceeds from the state and makes man into the subjectified state; democracy starts with man and makes the state objectified man. just as it is not religion that creates man but man who creates religion, so it is not the constitution that creates the people but the people which creates the constitution. In a certain respect democracy is to all other forms of the state what Christianity is to all other religions

Democracy is the truth of monarchy, monarchy is not the truth of democracy.

than 'I will', the moment of arbitrariness in the will.

Hegel here defines the monarch as the personality of the state, its certainty of itself. The monarch is personified sovereignty, sovereignty become man, incarnate state - consciousness, whereby all other persons are thus excluded from this sovereignty, from personality, and from state - [or political - ] consciousness. At the same time however Hegel can give this 'Souverainété - Personne' no more content

2. The universal interest, & within it z conservation of the particular interests, is z universal end & cntnt of this mind, z existing sbstnce of z state, z nature qua state of the self-knowing & willing mind.
3. The self-knowing & willing mind, z self-assured, educated z attains z actualisation of this abstract cntnt only as a differentiated activity, as z existence of various pwrs, as an organically structured pwr.

Now let’s translate this entire paragraph into common language as follows:

1. The self-knowing and self-willing mind is the substance of the state; (the educated self-assured mind is the subject and the foundation, the autonomy of the state).

He does not develop his thought out of what is objective [aus dem Gegenstand], but what is objective in accordance with a ready-made thought which has its origin in the abstract sphere of logic.

In truth, Hegel has done nothing but resolve the constitution of the state into the universal, abstract idea of the organism; but in appearance and in his own opinion he has developed the determinate reality out of the universal Idea. He has made the subject of the idea into a product and predicate of the Idea.

Luther, we grant, overcame bondage out of devotion by replacing it by bondage out of conviction. He shattered faith in authority because he restored the authority of faith. He turned priests into laymen because he turned laymen into priests. He freed man from outer religiosity because he made religiosity the inner man. He freed the body from chains because he enchained the heart.

Thus, the criticism of Heaven turns into the criticism of Earth, the criticism of religion into the criticism of law, and the criticism of theology into the criticism of politics.

It is, therefore, the task of history, once the other-world of truth has vanished, to establish the truth of this world. It is the immediate task of philosophy, which is in the service of history, to unmask self-estrangement in its unholy forms once the holy form of human self-estrangement has been unmasked.

The foundation of irreligious criticism is: Man makes religion, religion does not make man. Religion is, indeed, the self-consciousness and self-esteem of man who has either not yet won through to himself, or has already lost himself again. But man is no abstract being squatting outside the world. Man is the world of man – state, society. /religion, which is an inverted consciousness of the world

“The struggle against religion is therefore indirectly the struggle against that world whose spiritual aroma is religion.”

“The abolition of religion, as the illusory happiness of the people, is the demand for their real happiness. The demand to abandon the illusions about their condition is a demand to abandon a condition which requires illusions.”

Finally someone gets it