Dialectical

History

The dialectical one in the Antiquity

It is born under the impulse from the Pensée from the to be developed by Parménide and defended by Zénon d' Élée. It is also described and used by Plato in a certain number of its dialogs. It is called “childbirth of the hearts” by Socrate, because he was the son of a midwife (maieutic so called method). It consists of a interrogation based on closed questions (which one can answer only by “yes” or “not”) which is articulated in a logical way (scientific).

It is held in three stages:

Formulation of a question by Socrate (what…?)
Stated of a definition by the interlocutor
Put to the test of the coherence of the thesis by a set of questions

Socrat puts sometimes a question comprising a politically correct answer and an good answer. The discussion occurs in public, consequently the interlocutor chooses the politically correct, but false answer in general. Socrat goes then, by a subtle set of questions, to lead his interlocutor to contradict itself.

The dialectical éristique one

This form of dialectical develops very early, for example at the Sophiste S. It is defined by Arthur Schopenhauer in its book Dialectical eristic the . It is a method of combat insofar as the arguments are considered according to their effectiveness. It is an art which it always invites “art to have reason”. Schopenhauer makes of it a collection (nonexhaustive) of about fifty rules intended to make accept in an interlocutor or a public that one rightly whatever the holder of the truth. This dialectical does not aim to knowledge, nor with the research of the Vérité, but indifferently to cultivate its image of erudite character or to defend the truth.

The dialectical one in Christian philosophy

The dialectical belonged to sciences of the trivium, with the Grammaire and the Rhétorique, already before the Carolingian time. Bède Worthy the (672-735) was the well-read man who developed these sciences at the beginning of the 8th century. The trivium and the quadrivium formed the seven liberal arts.

Jean Scot Erigène, at the 9th century, taught the Liberal arts.

After the invasions Viking, sarrazines and Hungarian women of the 9th century and 10th century, the dialectical one was reintroduced in Europe by Gerbert d' Aurillac (Sylvestre II) a little before the An millet.

The dialectical processes of questions/answers were very much used in the urban schools and the universities in Europe until the 13th century. For example, Bernard de Clairvaux frequently used them.

Thereafter, assimilation of the philosophy of Aristote at the 13th century, in particular the Logical , gathered in the Organon , and the associated concepts, decreased the role of the dialectical one.

One must with Saint Thomas d' Aquin and with the Scolastique to have widened the field of knowledge.

The dialectical one of Hegel

The dialectical one is usually identified with the Syllogisme and its three moments: thesis, antithesis, synthesis or position, opposition, composition. However at the end of Logic (the absolute idea, p 381-383) Hegel watch that the negative moment is divided into two: external opposition and division interior or mediatized and médiatisant: " so after all one wants to count " , " instead of the tripleness , one can take the form abstracted like a quadruplicity ". (underlined by the translators, in particular in their presentation of the doctrines of the gasoline, pXIII). That does not prevent the relevance of ternary, omnipresent division. In fact one could twice speak five times made up of three times since there is well a partial synthesis between the two negative moments: 1) position, 2) external opposition, 3) space unit of the opposites, 4) interior division of the unit, 5) finally comprehension of the temporal identity and place of oneself in the being-other (totality subject-object).

The dialectical one is not an external method imposing an immutable form like tripleness, it is the development of the Réalité, of the thing itself. One can challenge the idea that there would be a Doctrine hégélienne, because it is acted in fact of releasing what there is the understandable one in reality, and not to produce a new interpretation of it. Philosophy describes reality and reflects it.

In the field of the spirit, the dialectical one is the Histoire contradictions of the thought which it overcomes while passing from the assertion to the negation and this negation to the negation of the negation. It is the German word aufheben which indicates this movement of alienation (negation) and conservation of the removed thing (negation of the negation). The negation is always partial. What is sublimated is then médié and constitutes one given moment integrated into the dialectical process in its totality. This design of contradiction does not deny the principle of contradiction, but supposes that there exist always relations between the opposites: what excludes must also include as an opposite.

However, the fundamental thesis of Hegel is that this dialectical is not only constitutive of becoming thought, but also of reality; to be and thought are thus identical. All develops according to him in the unit of the opposites, and this movement is the life of the whole. All realities thus develop by this process which is a deployment of the absolute Spirit in the Religion, in the Art, the Philosophie and the history. To include/understand this to become, it is to seize it conceptually interior.

But this comprehension of reality can come only once the synthesized and solved oppositions, and this is why philosophy is the comprehension of the last history: “the owl of Minerve takes its take-off only in the twilight. ” For example, Napoleon completes the French revolution and Hegel includes/understands it.

The dialectical one of Karl Marx

The vision of dialectical of Marx is opposed to dialectical the hégélienne, that it " gives on its pieds" by taking of account the role of the history, and by adding a dimension materialist. Marx considered that the material conditions of existence of the human beings (in particular their place in the reports/ratios of production) are what determines their conscience rather than the reverse.

In the social production of their existence, the men tie reports/ratios determined, necessary, independent of their will; these reports/ratios of production correspond to a given degree of the development of their material productive forces. The whole of these reports/ratios forms the economic structure of the company, the real foundation on which rises a legal and political building, and what answer of the given forms of the social conscience. The mode of production of the material life in general dominates the development of the social life, policy and intellectual. It is not the conscience of the men which determines their existence, it is on the contrary their social existence which determines their conscience. To a certain degree of their development, the material productive forces of the company enter in collision with the reports/ratios of production existants.

Karl Marx, Préface of the Contribution to the criticism of the political economy (1859), Gallimard, coll “the pleiad”, Volume I, p. 273.

The dialectical one of the history results from contradictions between the social classes, from the fight between their divergent interests, like the development of the productive forces and the social reports/ratios resulting from their former state.

The dialectical one of Marx wishes to exceed the “utopian socialism”, with a Socialisme (or Communisme) which wants to be based on the real movement of the history and the development of the productive forces, i.e. on the objective possibilities of the historic moment and the social power struggles.

The “dialectic materialism” (term which forever employed by Marx, and which was invented after its death) based on the practical facts is distinguished from the ordinary materialism by its side dynamic and revolutionary, directed towards the " transformation of the monde" who is also his humanization.

The principal defect of any materialism up to now (including that of Feuerbach) is that the external object, reality, the sensitive one are seized only in the form of Object or intuition, but not as a significant human activity, as a practice, in way subjective.

Karl Marx, first thesis on Feuerbach.

In the positive design of the existing things, the dialectical one includes at the same time the intelligence of their fatal negation, of their destruction necessary, because, seizing the movement even of which any made form is only one transient configuration, nothing could impose some to him; because it is primarily critical and révolutionnaire.

Karl Marx, Gallimard, coll “the pleiad”, Volume I, p. 559

According to the design materialist of the history, philosophy, science, the ideologies, are superstructures of the company, and are thus themselves historical. Thus, for Sartre, “" the Marxism, it is the History itself fascinating self-awareness . It endorses the idea that the dialectical Raison can be criticized only by the dialectical Reason itself . The method which it refines (starting from a proposal of Henri Lefebvre) is progressive-regressive .

One should not confuse dialectical Karl Marx with the " dialectical of the nature" which one does not find trace in his work, but only in " The antione; of Friedrich Engels.

Critical of the dialectical one

The Rationalisme of dialectical caused many criticisms since the Antiquité:

To apply the Laws reason to becoming would be a process problematic Métaphysique.
the dialectical one would divert the Esprit scientific observation.
the dialectical one would be a dogmatic process, which is opposed to the idea of an interpretation of the Nature. For much, like Kojève, the dialectical one of Hegel applied to nature is considered to be grotesque and is not worth that for the analysis of the social fact or knowledge (what is undoubtedly a too fast judgment, the dialectical one of the nature which one can bring closer to the fractals and a complexification being revalued recently without of course being able to replace the scientific observation, it even dialectical).
Nietzsche was resolutely anti-dialectical. The " surhomme" constitute in that the opposite of the dialectical design of the man.

Random links:

Superintendent of finances | Pasta products | Stage Maurice-Bowel | Olivier Daviaud | Regan Smith