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By Roberto Finelli, Peter D Thomas

In keeping with a longtime interpretation, the transition from Hegel’s materialism to Marx’s materialism indicates a innovative improvement from an abstract-idealist concept of changing into, to a thought of the concrete activities of humans inside historical past. A Failed Parricide via Roberto Finelli deals an cutting edge studying of the Marx-Hegel courting, arguing that the younger Marx remained structurally subaltern to Hegel’s certain notion of the topic that turns into itself on the subject of alterity. Marx’s early critique of Hegel is represented as a ‘failed parricide’, depending upon an organicist and spiritualist anthropology derived from Feuerbach’s presumed materialism. purely in Marx’s mature critique of political economic system will he be ready to go back to this ‘primal scene’ and bring a particular idea of the position of formal determinations in social and political modernity.

First released in Italian by means of Bollati Borighieri Editore as Un parricidio mancato. Il rapporto tra Hegel e il giovane Marx, Turin, 2004. Translated through Peter D. Thomas and Nicola Iannelli Popham.

Biographical note
Roberto Finelli is Professor of the heritage of Philosophy at Roma Tre. He has released various reports devoted to Hegel, Marx, Freud and smooth and modern philosophy. he's the editor of the web magazine Consecutio temporum. Hegeliana. Marxiana. Freudiana ( He lately released the realization to his reports at the war of words among Marx and Hegel: Un parricidio compiuto. Il confronto finale di Marx con Hegel (Jaca booklet, 2014).

All drawn to the historical past of Marxist idea, smooth German philosophy and modern social and political philosophy.

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Additional resources for A Failed Parricide: Hegel and the Young Marx

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1, p. 298, translation modified. 34 chapter 1 Instead of being for itself, as a being, it is simply a relationship with itself but through the negation of its alienation from itself. When I say that I am for myself, I not only am but I also negate every other in me, I exclude it from me insofar as it appears as external. The being for oneself, as a negation of being another, which is the same negation in front of me, is the negation of the negation and is, therefore, an affirmation. 41 The principle of one, therefore, corresponds to a fundamental, if not definitive, mode of the construction of subjectivity: that of the certainty of the self procured by means of a relationship of autonomy-opposition with others, a certainty that is the basis upon which the world of the subjective free will, of right and the law is built.

Epicurus objectifies the contradiction in the concept of the atom between essence and existence. He thus gave us the science of atomistics. In Democritus, on the other hand, there is no realisation of the principle itself. 24 c) The atom, considered conceptually and not materialistically, signifies pure individualism – which is the negation of any relativity, of every possible relationship with another existence. The consequent realisation of this principle occurs in Epicurus’s physics, which is distinct from the atomism of Democritus due, above all, to its theory of clinamen.

Such heterogeneity passes into contradiction when a determinate and finite figure of the first ambit claims to embody and exhaust in its limits the quality and universal extension of the second. Contradiction, therefore, here means that the idea, in its totalising universality, cannot be confined by the limits of the material and its figures. As a consequence, when this occurs or when the finite claims to present itself in its particular nature as a universal and absolute, it cannot help but come into conflict with itself and, therefore, negate and sublate itself.

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