Hegel’s Absolutes never were a series of ascending ivory towers. Revolutionary transformation is immanent in the very form of thought. Our age can best understand Hegel’s Absolute because it has been witness to a movement from practice.
1953 Letters on Hegel’s Absolutes
Philosophic Dialogue: Dialectic of the party or dialectic of philosophy and organization?
July 5, 2016Eugene Gogol explores the point that the radical heart of Hegelian dialectics is the negation of the negation–the positive within the negative that constructs the new society. He traces this idea in Marx and Lenin and then how Raya Dunayevskaya saw this dialectic expressed in her breakthrough on Hegel’s Absolutes, where she ascertained a dual movement: a movement from practice that is itself a form of theory and the movement from theory to philosophy.
Marxist-Humanist organization and philosophy
May 6, 2015Spelling out the philosophical breakthrough on Hegel’s Absolutes as the total uprooting of the old and the creation of new human relations, in concrete relationship to struggles for freedom in practice and in theory, is at the heart of projecting Marxist-Humanism, and therefore of its organizational life.
Philosophic Dialogue: On the 1953 letters
March 8, 2015In Hegel we witness subjectivity coming out of objectivity, and the opposite movement. Dunayevskaya’s May 20, 1953, Letter interprets the Hegelian dialectic in a revolutionary way. What philosophical-political conclusions can be made?
From the Writings of Raya Dunayevskaya: Miners inspired Marxist-Humanism
March 7, 2015From the News and Letters pamphlet The Coal Miners’ General Strike of 1949-50 and the Birth of Marxist-Humanism in the U.S. we excerpt from Raya Dunayevskaya’s “The Emergence of a New Movement from Practice that Is Itself a Form of Theory,” on miners’ contributions to the philosophic birth of Marxist-Humanism.
Readers’ Views, January-February 2015, Part 2
January 30, 2015Dunayevskaya’s letters on Hegel’s Absolutes; Bhopal toxic disaster; Voices from behind the bars
May 20, 1953, letter on Absolute Mind
January 28, 2015Raya Dunayevskaya’s May 20, 1953, letter is one of the historic-philosophic writings included in The Philosophic Moment of Marxist-Humanism.
Philosophic dialogue on Dunayevskaya’s May 12, 1953, letter on Hegel’s Absolutes
November 23, 2014Raya Dunayevskaya’s May 12, 1953, letter on Hegel’s Absolutes needs to be read in the context of how what is embryonic is developed, and of the continuity and discontinuity in relationship to her earlier thinking and to the Johnson-Forest Tendency.
1953 letters on Hegel’s Absolutes, Part 2 of 3
November 22, 2014Raya Dunayevskaya’s May 12, 1953, letter—presented in two parts, beginning in the previous issue—is one of the historic-philosophic writings included in The Philosophic Moment of Marxist-Humanism.
1953 letters on Hegel’s Absolutes, Part 1 of 3
August 30, 2014Raya Dunayevskaya’s May 12, 1953, letter—presented in two parts, here and in the next issue—is one of the historic-philosophic writings included in The Philosophic Moment of Marxist-Humanism
Readers’ Views, July-August 2014, Part 2
July 7, 2014From the July-August 2014 issue of News & Letters
UNCHAINING THE DIALECTIC
Raya Dunayevskaya’s 1953 breakthrough on Hegel’s Absolute Idea enabled her to illuminate a path not traveled by previous generations of revolutionaries. She is quite emphatic in raising the importance of “Unchaining the Revolutionary Dialectic” (May-June 2014 N&L), and capturing what [=>]
From the Preface to The Philosophic Moment of Marxist-Humanism
May 26, 2014Integral to Dunayevskaya’s work of 1986-87 was her concentration on a crucial problem of our era—the relationship between the search for non-elitist forms of organization and the dialectics of philosophy. That relation is crucial to work out if we are to overcome the legacy of unfinished, aborted, transformed-into-opposite revolutions. In singling out these 1953 Letters [=>]
Philosophy and organization
May 10, 2014Draft for Marxist-Humanist Perspectives, 2014-2015. IV. Philosophy and organization. A. The philosophic moment of Marxist-Humanism. B. Organizational tasks.
From the U.S. to Ukraine, crises and revolts call for philosophy
May 5, 2014Revolution and counter-revolution contend now, while the prolonged global capitalist economic crisis refuses to end. The question arises: where is the needed banner of total uprooting of the system and creation of new human relations as the goal? This objective need is present in every struggle from outright revolution in the Middle East to movements in the U.S. Beset by attacks and contradictions, they have in turn sparked counter-revolutions.
On THE Philosophic Point and Dialectics of Organization and Philosophy
March 14, 2014To understand today we must begin at the beginning, that is to say, as always, with Marx. Specifically the two periods are: the first and the last, the first being the philosophic moment, 1844 [Marx’s Humanist Essays or Economic-Philosophic Manuscripts]. That laid the ground for all future development. The last being the long hard trek and process of developments–all the revolutions, as well as philosophic-political-economic concretizations, culminating in Capital. Yet the full organizational expression of all came only then, i.e., the last decade, especially the 1875 Critique of the Gotha Program. Why only then?
Call for News and Letters Committees Convention, 2014
March 11, 2014News and Letters Committees has posted its
OFFICIAL CALL FOR CONVENTION
to Work Out Marxist-Humanist Perspectives for 2014-2015
February 23, 2014
To All Members of News and Letters Committees
Dear Friends:
The sharpness of revolution and counter-revolution contending now, while the prolonged global capitalist economic crisis refuses to end, cries out for a philosophical [=>]
Hegel’s Absolute Idea is for workers
May 5, 2013Although we, as a state capitalist tendency, had been saying for years that we live in an age of absolutes, that the task of the theoreticians was the working out materialistically of Hegel’s last chapter on The Absolute Idea, we were unable to relate the daily struggles of the workers to this total conception. The maturity of the age, on the other hand, disclosed itself in the fact that, with automation, the worker began to question the very mode of labor. Thus the workers began to make concrete, and thereby extended, Marx’s profoundest conceptions, for the innermost core of the Marxian dialectic, around which everything turns, is that the transformation of society must begin with the material life of the worker, the producer.