Robert C. Tucker Quotes

Man's nature, he postulated, was to be a "free conscious producer," but so far he had not been able to express himself freely in productive activity. He had been driven to produce by need and greed, by a passion for accumulation which in the modern bourgeois age becomes accumulation of capital. His productive activity had always, therefore, been involuntary; it had been "labour.

It will be seen how subjectivism and objectivism, spiritualism and materialism, activity and suffering, only lose their antithetical character, and thus their existence, as such antitheses in the social condition; it will be seen how the resolution of the theoretical antitheses is only possible in a practical way, by virtue of the practical energy of men. Their resolution is therefore by no means merely a problem of knowledge, but a real problem of life, which philosophy could not solve precisely because it conceived this problem as merely a theoretical one.

Hegel represents history as the self-realization of spirit (Geist) or God. The fundamental scheme of his theory is as follows. Spirit is self-creative energy imbued with a drive to become fully conscious of itself as spirit. Nature is spirit in its self-objectification in space; history is spirit in its self-objectification as culture—the succession of world-dominant civilizations from the ancient Orient to modern Europe. Spirit actualizes its nature as self-conscious being by the process of knowing. Through the mind of man, philosophical man in particular, the world achieves consciousness of itself as spirit. This process involves the repeated overcoming of spirit's alienation (Entfremdung) from itself, which takes place when spirit as the knowing mind confronts a world that appears, albeit falsely, as objective, i.e. as other than spirit. Knowing is recognition, whereby spirit destroys the illusory otherness of the objective world and recognizes it as actually subjective or selbstisch. The process terminates at the stage of "absolute knowledge," when spirit is finally and fully "at home with itself in its otherness," having recognized the whole of creation as spirit—Hegelianism itself being the scientific form of this ultimate self-knowledge on spirit's part.