The mystery of this courage of Bauer’s is Hegel’s Phenomenology. As Hegel here puts self-consciousness in the place of man, the most varied human reality appears only as a definite form, as a determination of self-consciousness. But a mere determination of self-consciousness is a “pure category,” a mere “thought” which I can consequently also abolish in “pure” thought and overcome through pure thought. In Hegel’s Phenomenology the material, perceptible, objective bases of the various estranged forms of human self-consciousness are left as they are. Thus the whole destructive work results in the most conservative philosophy because it thinks it has overcome the objective world, the sensuously real world, by merely transforming it into a “thing of thought” a mere determination of self-consciousness and can therefore dissolve its opponent, which has become ethereal, in the “ether of pure thought.” Phenomenology is therefore quite logical when in the end it replaces human reality by “Absolute Knowledge”—Knowledge, because this is the only mode of existence of self-consciousness, because self-consciousness is considered as the only mode of existence of man; absolute knowledge for the very reason that self-consciousness knows itself alone and is no more disturbed by any objective world. Hegel makes man the man of self-consciousness instead of making self-consciousness the self-consciousness of man, of real man, man living in a real objective world and determined by that world. He stands the world on its head and can therefore dissolve in the head all the limitations which naturally remain in existence for evil sensuousness, for real man. Besides, everything which betrays the limitations of general self-consciousness—all sensuousness, reality, individuality of men and of their world—necessarily rates for him as a limit. The whole of Phenomenology is intended to prove that self-consciousness is the only reality and all reality.

The mystery of this courage of Bauer’s is Hegel’s Phenomenology. As Hegel here puts self-consciousness in the place of man, the most varied human reality appears only as a definite form, as a determination of self-consciousness. But a mere determination of self-consciousness is a “pure category,” a mere “thought” which I can consequently also abolish in “pure” thought and overcome through pure thought. In Hegel’s Phenomenology the material, perceptible, objective bases of the various estranged forms of human self-consciousness are left as they are. Thus the whole destructive work results in the most conservative philosophy because it thinks it has overcome the objective world, the sensuously real world, by merely transforming it into a “thing of thought” a mere determination of self-consciousness and can therefore dissolve its opponent, which has become ethereal, in the “ether of pure thought.” Phenomenology is therefore quite logical when in the end it replaces human reality by “Absolute Knowledge”—Knowledge, because this is the only mode of existence of self-consciousness, because self-consciousness is considered as the only mode of existence of man; absolute knowledge for the very reason that self-consciousness knows itself alone and is no more disturbed by any objective world. Hegel makes man the man of self-consciousness instead of making self-consciousness the self-consciousness of man, of real man, man living in a real objective world and determined by that world. He stands the world on its head and can therefore dissolve in the head all the limitations which naturally remain in existence for evil sensuousness, for real man. Besides, everything which betrays the limitations of general self-consciousness—all sensuousness, reality, individuality of men and of their world—necessarily rates for him as a limit. The whole of Phenomenology is intended to prove that self-consciousness is the only reality and all reality.

Karl Marx
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Capitalism: Teach a man to fish, but the fish he catches aren't his. They belong to the person paying him to fish, and if he's lucky, he might get paid enough to buy a few fish for himself.

Karl Marx
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I hate vodka. It is the second worst thing to have come out of Russia, after communism - which isn't Russian anyway, Karl Marx was Russian.

Param Vyas
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Calvin:"It says here that 'religion is the opiate of the masses.'...what do you suppose that means?"Television: "...it means that Karl Marx hadn't seen anything yet

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In addition, historical interpretations of this period in China have been shaped by Karl Marx's writings on this subject. Despite his anti-imperialist stance, Marx often uses racist expressions, such as "barbarous"and "hereditary stupidity," to describe Chinese culture and people.

Tonglin Lu, Confronting Modernity in the Cinemas of Taiwan and Mainland China
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As Karl Marx once noted: 'Hegel remarks somewhere that all great, world-historical facts and personages occur, as it were, twice. He forgot to add: the first time as tragedy, the second as farce.' William Jennings Bryan and the Scopes trial was a tragedy. The creationists and intelligent design theorists are a farce.

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What exclusively determines the magnitude of the value of any article is therefore the amount of labour socially necessary, or the labour-time socially necessary for its production.

Karl Marx, Capital, Vol 1: A Critical Analysis of Capitalist Production
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A use-value, or useful article, therefore, has value only because abstract human labour is objectified or materialized in it. How, then, is the magnitude of this value to be measured? By means of the quantity of the "value-forming substance", the labour, contained in the article. This quantity is measured by its duration, and the labour-time is itself measured on the particular scale of hours, days etc.

Karl Marx, Capital, Vol 1: A Critical Analysis of Capitalist Production
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As exchange-values, all commodities are merely definite quantities of congealed labour-time.

Karl Marx, Capital, Vol 1: A Critical Analysis of Capitalist Production
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A use-value, or useful article, therefore, has value only because abstract human labour is objectified or materialized in it. How, then, is the magnitude of value to be measured? By means of the quantity of the "value-forming substance", the labour, contained in the article. This quantity is measured by its duration, and the labour-time is itself measured on the particular scale of hours, days etc.

Karl Marx, Capital, Vol 1: A Critical Analysis of Capitalist Production
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The country that is more developed industrially only shows, to the less developed, the image of its own future.

Karl Marx
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