The political question and thinking
24
Jan
The state model, as seen in previous posts,
coming from classical antiquity, was profoundly transformed by contractualism (Hobbes, Locke and Rousseau) and Hegel’s state thought, creating categories such as Philosophy of Spirit and a complex thought based on the triad that develops a cyclical path, going through contradiction of opposites (thesis and antithesis) and synthesis that generates new opposites.
It assumes that the State has superior ethics and laws that are only objective if they are complied with, as it is only formal (that is, it remains idealistic) and the Constitution supposedly results from the spirit of the people and must be thought of as in constant formation.
The State, in its theoretical assumption, exists for itself by virtue of a natural need, which for it is “divine”, since this need, to be founded, does not need the consent of individuals, nor any contract, in short, it is an absolute power.
His theory aims to represent a finished thought, which aims to be the limit of philosophy itself. Here we can understand the paradoxical phrase of Marx (a Hegelian) who states that philosophers must now change reality, creating the state “pure” dreamed of by Hegel, would be an end to philosophy, a system that undoubtedly began with Plato and had politics as its objective (the training of citizens for the polis).
This ultimate thought, states Hegel, “this science is the unity of art and religion. Therefore, philosophy determines itself in such a way as to be a knowledge of the necessity of the content of absolute representation” (HEGEL, 1995, p. 351).
In his youthful writings, Hegel wrote his central theme on theological issues, because the future Berlin professor formulated countless reflections on Christianity, always having Greek culture as the basis for the ideal of political organization, even comparing Jesus to Socrates, So these theories are older than we think.
In the third volume of the Encyclopedia of Philosophical Sciences, he rehearses what he later deepens in his publication of Philosophy of Law, in 1821, a study of the State (ethics) that differs from the time because it resumes a teleological conception of the relationship between universal-particular, its philosophy and elaboration as it uses the Law is still ideal.
As one of his followers, Hegel was strongly influenced by Friedrich Wilhelm Joseph Schelling (1775-1854), who tried to establish a relationship between the real-ideal of political conception, Marx will criticize these “more idealistic” philosophers, calling himself neo-Hegelian, a philosophy from earth “to heaven”, that is, an inverted idealism, but it still is.
The idea that this political theory could approach ontology comes from a simplism where Being is confused with thinking (let us remember that this is Cartesian: I think therefore I am) and thus its ontology would be that Being, understood by the dimension of thought, absolute identity, seeks to overcome the object-subject, being-thinking and in this last relationship it is necessary to see not a dualism, but a separation, since in classical ontology being is studied as they are and not with their particular properties and facts, it is return to your metaphysical essence.
HEGEL, G. W. F. (1995) Encyclopedia of Philosophical Sciences V. III. Brazil, São Paulo: ed. Loyola.
