By A. Liebich
Nineteenth-century eu highbrow historical past has given upward push to such diversified and considerable examine that one is stunned to discover definite vital difficulties lengthy pointed out and but nonetheless rather unexplored. Such is the case for yes facets of the the most important transition from Hegel to Marx, for minority trends between French socialists and for the Messianic phenomenon, nationwide and non secular, so vital to the interval, really in jap Europe, and so not often studied intimately. definitely, those lacunae are exemplified by means of the absence of any com prehensive paintings on August Cieszkowski whose total contribution to the historical past of the interval should be marginal yet whose particular position in all the parts pointed out is either major in itself and illustrative of definite wider difficulties. Cieszkowski first accomplished attractiveness because the writer of the professional legomena zur Historiosophie in 1838. This brief tract by no means grew to become renowned one of the Berlin Hegelians for whom it used to be meant however it affected a couple of radical intellectuals outdoor their circle. His subsequent paintings, Gott und Palingenesie, used to be a safeguard of private immortality opposed to Hegelian revisionism. the subsequent 12 months, even if, he based as a bulwark of the Hegelian college the Philosophische Gesellschaft opposed to exterior critics and inner dissolution.
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Extra info for Between Ideology and Utopia: The Politics and Philosophy of August Cieszkowski
Hegel realized this and declared that Beauty must pass into conscious thought if mankind is to realize not only its sensuous but its ideal nature. Accordingly, the aesthetics of history become the philosophy of history, Beauty becomes Truth, and the artistic life of man is absorbed in the philosophical idea. Philosophy is simply the antithesis of beauty. It is abstract and conscious where the latter is concrete and unconscious; it shows necessity against the latter's contingency. The ultimate aim of mankind cannot lie in either of these for man's telos must reside in a unity beyond all contradictions.
Evidently, it would be only the third part which would explain the "concrete organism of history,,118, and hence, bear the full weight of Cieszkowski's argument. Elsewhere, he titled the three sections: "Introductio - deductio - extraductio"119. The final work took a form somewhat different from the earlier sketches. They are important, however, in showing that the Prolegomena, although actually written quickly, was the result of a long and carefully considered plan 120 • A draft was read to Michelet and Werder 121 in Berlin in July 1838.
According to Fichte man's destiny is to participate in the infinite will, which determines him not only as an ethical being but as a knowing subject. Reality cannot be seized through knowledge. Only through an intuition of duty, a practical determination of the will which Fichte calls faith can man attain understanding: It is not (the external object - AL) but the necessary faith in our freedom and power, in our own real activity and in the definite laws of human action which lies at the root of all our consciousness of a reality external to ourse1ves 30 .
Between Ideology and Utopia: The Politics and Philosophy of August Cieszkowski by A. Liebich