The Experts below are selected from a list of 276378 Experts worldwide ranked by ideXlab platform
Sergei Prozorov - One of the best experts on this subject based on the ideXlab platform.
-
Giorgio Agamben and the End of History: Inoperative Praxis and the Interruption of the Dialectic:
European Journal of Social Theory, 2009Co-Authors: Sergei ProzorovAbstract:The article presents a conception of the End of History, developed on the basis of Giorgio Agamben’s critical engagement with Alexandre Kojeve’s reading of Hegel. Departing from Agamben’s concept of inoperosity as an originary feature of the human condition, we argue that the proper or ‘second’ End of History consists not in the fulfilment of its dialectical process but rather in the radical interruption of the dialectic that terminates the teleological dimension of social praxis. Introducing the figure of the ‘workless slave’ into the scenario of the Master—Slave dialectic, the article demonstrates how the dialectic of History may be Ended in a non-dialectical fashion through inoperative praxis that subtracts itself from the struggle for recognition. In the conclusion, the implication of this reading of the End of History for the understanding of Agamben’s ‘coming politics’ is addressed.
-
Russian postcommunism and the End of History
Studies in East European Thought, 2008Co-Authors: Sergei ProzorovAbstract:The article ventures a reading of Russian postcommunist politics from the perspective of the messianic turn in continental political philosophy, specifically Giorgio Agamben’s conception of the ‘End of History’. Taking its point of departure from a retrospective construction in the Russian political discourse of the 1990s as a period of ‘timelessness’, the paper argues that postcommunism may indeed be viewed as a paradoxical ‘time out of time’, a rupture in the ordinary temporality that entirely dispenses with the teleological horizon of politics. While the problematic of the ‘End of History’ has been popularized by Francis Fukuyama’s liberal recasting of Kojève’s reading of Hegel, the Russian experience is entirely contrary to this complacent and self-gratifying account of the triumph of liberalism and accords, instead, with Agamben’s understanding of the End of History as the deactivation of the teleological dimension of politics as such. The effect of this deactivation is not a catastrophic disintegration of the social order but rather the opening of the possibility of an inoperative political praxis that is oriented towards the affirmation of existence in the pure present. The article proceeds with outlining the implications of this reading of Russian postcommunism for understanding the present conjuncture of Russian politics.
-
Russian postcommunism and the End of History
Studies in East European Thought, 2008Co-Authors: Sergei ProzorovAbstract:The article ventures a reading of Russian postcommunist politics from the perspective of the messianic turn in continental political philosophy, specifically Giorgio Agamben’s conception of the ‘End of History’. Taking its point of departure from a retrospective construction in the Russian political discourse of the 1990s as a period of ‘timelessness’, the paper argues that postcommunism may indeed be viewed as a paradoxical ‘time out of time’, a rupture in the ordinary temporality that entirely dispenses with the teleological horizon of politics. While the problematic of the ‘End of History’ has been popularized by Francis Fukuyama’s liberal recasting of Kojeve’s reading of Hegel, the Russian experience is entirely contrary to this complacent and self-gratifying account of the triumph of liberalism and accords, instead, with Agamben’s understanding of the End of History as the deactivation of the teleological dimension of politics as such. The effect of this deactivation is not a catastrophic disintegration of the social order but rather the opening of the possibility of an inoperative political praxis that is oriented towards the affirmation of existence in the pure present. The article proceeds with outlining the implications of this reading of Russian postcommunism for understanding the present conjuncture of Russian politics.
Rüdiger Bubner - One of the best experts on this subject based on the ideXlab platform.
-
Hegel and the End of History
Hegel Bulletin, 1991Co-Authors: Rüdiger BubnerAbstract:In what follows Hegel's philosophy of History as the zenith in historical thinking will be considered from three perspectives. I will begin by discussing the two major reactions among Hegel's nineteenth century successors to the problem of historical finality. Then I will go back to Hegel himself in order the analyze the speculative claims of his system with regard to historical time. And finally, I will clarify the role played by those formal structures in historical reflexion which continue to fuel the controversy over what Hegel meant by the End of History.
Kimberly Hutchings - One of the best experts on this subject based on the ideXlab platform.
-
Perpetual War/Perpetual Peace: Kant, Hegel and the End of History
Hegel Bulletin, 1991Co-Authors: Kimberly HutchingsAbstract:Recently our particular End of History has been characterized as the coming of age of a post-communist, liberal nation-state system and global political economy. On this interpretation of History and international relations, the philosophy of world History is no longer needed, since the meaning of History, its goal and End, are already known. In essence, we have arrived at the Kantian regulative ideal of perpetual peace, not in the form of a world state, but of an international order in which commerce can take over the role of war and deterrence in ensuring progress. In this paper, I will be arguing for a different understanding of the End of History, one which recalls the philosopher's attention to world History as the realm of the self-relation of spirit most in need of philosophical comprehension. In order to do this, I will be examining the differences between Kant's treatment of History and war in the critical philosophy, and Hegel's speculative transformation of that treatment in his own work. It will be argued that in Kant's work a posited End of History serves to undermine the philosophical comprehension of History, by removing that comprehension from History. Whereas in Hegel's work the experienced End of History opens up the understanding of History by acknowledging the philosopher's identity with his time. The paper falls into three sections. In the first part I will present a reading of Kant's philosophy of History and war, and try to illustrate its consequences for attempts to theorise and moralise about world History in the present. In the second part I will demonstrate how Hegel's philosophy of History and war differs from Kant's, giving us an alternative starting point for our contemporary comprehension of the End of History. Finally, I will comment on a recent Hegelian reading of world History by Hayo Krombach, Hegelian Reflections on the Idea of Nuclear War.
Eric Michael Dale - One of the best experts on this subject based on the ideXlab platform.
-
Hegel, the End of History, and the Future
2014Co-Authors: Eric Michael DaleAbstract:Introduction Part I. Hegel and the End of History: 1. The End of History as a question and a problem 2. Hegel and Nietzsche 3. Hegel and Engels 4. Hegel and Kojeve Part II. Hegel and the Philosophy of History: 5. Herder and History 6. Fichte and History 7. Hegel and History 8. The spirit and the End 9. The present and the future.
Richard Peet - One of the best experts on this subject based on the ideXlab platform.
-
I. Reading fukuyama: Politics at the End of History
Political Geography, 1993Co-Authors: Richard PeetAbstract:Abstract This article provides a critical reading of Francis Fukuyama's ‘The End of History’ thesis, focusing on its Hegelian methodology and questioning its conception of democratic perfection in order to undermine/deconstruct its geopolitical conclusions. Beyond these immediate aims, the article is intEnded as a kind of psychoanalysis of American neo-conservatism. It attempts to uncover right-wing views signalled indirectly in code rather than blatantly expressed in words. Once the protective mask of Kojevian-Hegelian philosophy has been torn away, positions are revealed which constitute the main threats to global peace, and may, indeed, bring about the ‘End of History’. Finally, the article argues for a non-teleological, dialectical Marxism and a non-Leninist form of socialist democracy as guides to an alternative conception of the future of humanity.