forfeited but the very life in the service of which self-preservation is itself undertaken becomes without substance, that is, lifeless. Life, therefore, becomes aliving death. The aggression accumulated historically under the aegis of the civilizing process reaches a level at which it explodes in a
present and future of the general project of an autonomous human life contained in his pure practical rationalism. The political debate constitutes a certain prolongation of the moral debate that he promoted from 1784-85 onwards, following the German translation of Cicero’s De Officiis by the eclectic
overall condition of the world through my actions? On this second issue there is no strict either-or, for it makes sense for self-perfection to be a vehicle for the perfection of the world. Yet there are significantly different ways of thinking about the moral life depending on whether self-cultivation or
life. We might call to mind Hegel’s quote included in numerous of his writings: “When a father inquired about the best method of educating his son in ethical conduct, a Pythagorean replied: ‘Make him a citizen of a state with good laws’” ( PR , § 153, 160).
The contradictions arising thereof are well
the ancient Greeks, Hegel reconstructs European history as a necessary process in which the conditions for the adequate form of ethical life are developed. Can this historical process be conceived of as a format for the development of the child?
In the polis, the real individual is aliving being
paradise of the living dead) we are witness to a phase in the dynamic life of a social aggregate that has been subjected to rolling trauma, a loss of itself in its conceptual form, a plague of superstitions, and, most importantly, the emergence of a vortex where once stood mediating particularities or
of life or acting” imbued with happiness ( Glückseligkeit ) in the shape of inner peace: ataraxia . The motivating principle here is the hope for “a mind like a tranquil sea”; the key principle of proof here is isostheneia : each argument can be countered by an equivalent one (Sextus Empiricus
.) on “partialization” as both fetishism and a creativity. Durkheim and Menninger demonstrate that the concepts of life and death are polar oppositions and that the Hegelian and Marxist concerns for the “living dead” or the “undead” (Žižek) are highly relevant for contemporary society. Are we fully
problem of truth offers a promising point of departure for approaching German Idealism as aliving tradition whose revolutionary potential is far from exhausted. If the question of truth never achieves the explicit foundational clarity that it would with Heidegger, Frege, Tarski, or Ramsey, it is perhaps
1967 : 145). The romantic, then, in their longing for the sublime is engaged in a suicidal calling; the disenchanted life is not worth living ( Binion 2005 : 67). Pushed to the extreme, the altruistic fanatic reveals their narcissism, an extreme form of egoism; the two moments form a speculative