Summary:
This paper explores the development of thought from Hegel to Agamben, focusing on the transformation of dialectics and communities of action. At first, Hegel's philosophical system emphasized the existence of the Absolutes and the inevitability of history, but ignored the freedom and diversity of the individual. On this basis, the nihilist critiques the individual, emphasizing the freedom and diversity of the individual, but falling into a kind of negation and nihilism. Agamben proposes a new way of thinking that goes beyond Hegel and nihilism, emphasizing the self-awakening of the individual and the experience of inner touch in order to establish a true community of action.
I. Introduction
In the history of philosophy, Hegel's dialectic is regarded as an important method of thinking and philosophical system, and its influence is far-reaching, covering many fields, including metaphysics, political philosophy, and social theory. The core idea of dialectics is to promote the development and evolution of things through the unity of contradictions and the resolution of confrontations. This concept originated in ancient Greek philosophy, but Hegel developed it as a systematic theoretical framework and applied it to the analysis of the human mind and social process.
In Hegel's view, there is a problem of "emptiness" and nihilism in philosophical dualism, that is, the split between thinking and reality, and the opposition between subject and object. This split leaves philosophy in an insurmountable dilemma of explaining the nature of human consciousness and its relationship to the outside world.
Dialectics is seen as Hegel's solution, which seeks to achieve the unity of thinking and reality, the harmony of subject and object, by transcending this duality. In this process, dialectics emphasizes the constant progress of development, that is, the constant change and evolution of things, and sees this change as the self-realization of the absolute spirit.
II. Hegel's Dialectics and Philosophical Dualism
A. Hegel's concern with the problem of "emptiness" and nihilization in philosophical dualism
Hegel paid a profound attention to the problem of "emptiness" and nihilization in philosophical dualism. In traditional philosophical concepts, human consciousness is seen as a subject separated from the external world, while reality is seen as an object of objective existence. This division leads to a gap between thinking and reality, and it prevents human beings from truly recognizing their relationship with the world. Under this concept, human consciousness is trapped in a state of nothingness, unable to find true existence and meaning.
B. How does dialectics solve the process of transformation of subjective consciousness into "emptiness".
Dialectics is seen as the key to Hegel's solution to the problem of philosophical dualism. It tries to promote the development and evolution of things through the unity of contradictions and the resolution of confrontations. In this process, dialectics realizes the unity of thinking and reality through the transformation process of subjective consciousness into the "void". Specifically, dialectics accomplishes this process of transformation through the development of three stages: affirmation, negation, and negation of negation.
In the affirmation stage, the subjective consciousness first affirms its own existence and meaning, but at the same time it is also aware of its own separation from the external world. In the negation phase, the subjective consciousness begins to negate this split and tries to find a connection with the external world. Finally, in the stage of negation of negation, the subjective consciousness realizes the harmonious unity with the external world through the reunification of contradictions, thus completing the process of transforming the "void".
C. The significance and influence of philosophical dualism on dialectics
The significance and influence of philosophical dualism on dialectics is manifold. First, philosophical dualism raises the question of the split between thinking and reality, providing the necessary background and impetus for the emergence of dialectics. Secondly, philosophical dualism allows dialectics to highlight the importance and urgency of its problem-solving, thus promoting its development and application in the field of philosophy. Finally, the influence of philosophical dualism on dialectics lies in the fact that it provides an important research object and theoretical basis for dialectics, so that dialectics can play an important role in the analysis of human thinking and social processes.
III. Althusser's Critique and Political Practice
A. Althusser's critique of dialectics and its central thesis
Althusser made a profound critique of dialectics, focusing mainly on the subject-centrism and historical inevitability of dialectics. He argues that subject-centrism in dialectics leads to the neglect of the individual, placing the individual behind the historical process, and depriving the individual of his freedom and rights.
In addition, Althusser pointed out that the historical necessity in dialectics deprives human beings of their agency, making them passive objects of history rather than conscious subjects. Therefore, Althusser advocates subject-centrism and historical inevitability that transcend dialectics, emphasizing individual freedom and subjectivity of action.
B. How Hobbes's apparatus of state sovereignty embodies the form of political practice of the "subjectless process".
Hobbes's apparatus of state sovereignty embodies a form of political practice of "subjectless processes". In Hobbes's political theory, the state is seen as a unified sovereign apparatus whose purpose is to maintain social order and security. However, this state sovereignty apparatus does not focus on the freedom and rights of the individual, but emphasizes the power and control of the rulers.
Through the restraint and control of the individual, the state sovereignty apparatus realizes the domination of society, making the individual a passive object of political power. Thus, Hobbes's apparatus of state sovereignty embodies a form of political practice of "subjectless processes" that deprive individuals of their freedom and subjectivity in action.
C. The reproduction of nihilism by desubjectivization in political practice
The reproduction of the problem of nihilism by desubjectivity in political practice is manifested in many aspects. First of all, desubjectivization makes the individual lose his freedom and rights, and becomes a passive object of political power, which leads to the nihilization of the individual. Secondly, the desubjectivization of political practice deprives individuals of their agency for action, makes them unable to realize their own existence and meaning, and thus exacerbates the emergence of nihilism. Finally, the desubjectivization of political practice leads to the division and conflict of society, which makes the connection between the individual and society weaker, and exacerbates the deepening and diffusion of the problem of nihilism.
IV. Agamben's critique of dialectics and its dilemma
A. Agamben's excavation of the laws of action and mechanisms of violence embedded in dialectics
Agamben excavated the laws of action implicit in dialectics, especially the mechanisms of violence in them. He pointed out that although dialectics emphasizes the principle of the unity of opposites, in practice it often leads to the concentration of power and the implementation of violence. The unity of opposites, emphasized by dialectics, to some extent becomes a justification and excuse for the ruler to commit violence against the governed, which in turn exacerbates inequality and conflict in society. Agamben argues that this mechanism of violence in dialectics is intrinsic and needs to be deeply explored and critiqued.
B. Analysis of the dilemma of free action brought about by dialectics and its root causes
The dilemma of free action brought about by dialectics is one of Agamben's concerns. He argues that although dialectics emphasizes the principle of the unity of opposites, in practice it often leads to the restriction and restriction of the free action of individuals. The unity of opposites emphasized by dialectics is often interpreted as an inevitability and objective law, so that the free action of the individual is restricted by history and society. The root of this dilemma of free action lies in the historical inevitability and subject-centrism of dialectics, which makes the individual a passive object of the historical process and unable to truly realize the subjectivity of freedom.
C. "Self-touch" and the communal experience of non-proprietary love as a possible way to solve the dilemma
In order to solve the dilemma posed by dialectics, Agamben proposes possible ways to establish a communal experience of "self-touch" and non-proprietary love. He believes that the individual should transcend the historical inevitability and subjectivity of dialectics through the experience of self-awareness and inner touch, and achieve true free action. At the same time, individuals should establish a community experience of non-exclusive love, get rid of the dialectical logic of the unity of opposites, and achieve true equality and symbiosis. This communal experience of "self-touch" and non-proprietary love places the individual back at the center of history and society, making the individual a truly free subject.
V. The line of thought from Hegel to Agamben
A. The influence of Hegel's concept of the "Absolute" on later nihilistic critiques
In Hegel's philosophical system, the "Absolute" is one of its core concepts, representing an absolute, complete, and self-fulfilling being. According to Hegel, the development of the world is achieved through a process of self-realization, and the "Absolute" is the ultimate goal and form of realization of this process. However, it was precisely this pursuit of the absolute and the emphasis on historical inevitability that provided the theoretical basis for the later critique of nihilism.
Nihilists criticize Hegel's concept of the "absolute", arguing that this absolute, necessary existence is a fiction, a deprivation of individual freedom and the obliteration of diversity. They point out that there is a repressive and repulsive force in Hegel's philosophical system, which makes the real existence of the individual dissolved in the course of history. Thus, nihilists advocate a transcendence of Hegel's absolutism and a rethinking of individual freedom and diversity, as well as the openness and possibility of history.
B. Agamben's position and development in this line of thought
In the line of thought from Hegel to Agamben, Agamben made a profound critique and transcendence of Hegel's absolutism. He argues that Hegel's absolutism, while emphasizing the inevitability of history and the process of self-realization, ignores the freedom and diversity of the individual. Agamben advocated a transcendence of Hegel's historical inevitability and subject-centrism, valuing the individual's self-awakening and experience of inner touch in order to achieve true freedom and equality.
Agamben's thought inherits to some extent the nihilist's critique of Hegel, but it differs from it. He not only emphasizes the freedom and diversity of the individual, but also proposes the establishment of a community experience of "self-touch" and non-proprietary love as a possible way to solve the dilemma. In this sense, Agamben's thought goes beyond simple negation and criticism, and proposes a positive and constructive program, which provides an important ideological basis for the reconstruction of a new type of community of action.
C. A common approach to building a new type of community of action
In order to build a new type of community of action, we can draw on Agamben's ideas and propose the following common solutions:
First of all, we need to value the freedom and diversity of individuals. The individual should not become a passive object of the historical process, but a creator and participant in the historical process. Therefore, we need to provide individuals with more freedom and opportunities for realization, respect individual choices and differences, and promote the all-round development of individuals.
Second, we need to build a community experience of "self-touch" and non-exclusive love. Individuals should establish a relationship of equality and symbiosis, get rid of the dialectical logic of opposition and unity, and realize a true sense of community and value sharing. This community experience includes not only mutual understanding and support between individuals, but also shared concerns and responsibilities for the environment and society.
Finally, we need to rebuild the foundations and mechanisms of the community of action. The community of action is not only a network of relationships between individuals, but also a platform for common practice and value pursuit. Therefore, we need to establish an open, inclusive and democratic community mechanism to encourage cooperation and synergy among individuals to jointly achieve social development and progress.
VI. Conclusion
From Hegel to Agamben, we have witnessed an evolution and transformation of thought, from dialectics to community of action. Hegel's philosophical system emphasizes the existence of the Absolute and the inevitability of history, but also ignores the freedom and diversity of the individual. On this basis, the nihilist critiques the individual, emphasizing the freedom and diversity of the individual, but falling into a kind of negation and nihilism. Agamben, on the other hand, proposes a new way of thinking that goes beyond Hegel and nihilism, emphasizing the self-awakening of the individual and the experience of inner touch in order to establish a true community of action.
Author: Lu Xilin
Bibliography:
Taylor, C. (1975). Hegel. Cambridge: Cambridge University Press.
Westphal, K. R. (2003). Hegel, freedom, and modernity. Albany: State University of New York Press.
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