El asalto a la razón: la trayectoria del irracionalismo desde Schelling hasta Hitler / Georg Lukács ; [traducción de Wenceslao Roces] Edición 1ª ed. en español. Libros de Segunda Mano – Pensamiento – Filosofía: Georg lukács. el asalto a la razón. la trayectoria del irracionalismo de schelling a hitler. Compra, venta . Libros de Segunda Mano – Pensamiento – Filosofía: Lukács, georg. el asalto a la razón: la trayectoria del irracionalismo desde schelling hasta hitler. Compra.
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Lukacs. El asalto a la – Free Download PDF
For then they will enjoy a freedom from all social constraints; out in the jungle they are immune from the tensions caused by long incarceration and domesticating in asalti calm of the community.
When, at the end of his career, in The Twilight of the Idolshe again touched on Heraclitus, he stressed the very same idea: In his papers of autumnfor example, we find the following: The proof of this, the strongest possible proof asaoto, is my piece Wagner in Bayreuth: Injustice never lies in unequal rights; it lies in the claim razom equal rights And thus — the world also lacks the power of eternal innovation. There can be no doubt that such an intellectual anticipation betokens a not inconsiderable gift of observation, sense of the problematic, and capacity for abstraction.
History of Western Philosophy. Nietzsche had not an inkling of the philosophical problems of dialectical and historical materialism. We are not now speaking of ideological evolution in Russia. It had the function of satisfying the religious need of those classes that had broken with positive religions, and it did so in the form of polemics against them which became very forceful at times.
For Nietzsche himself, eternal recurrence is the decisive counter-idea to the concept of becoming. He brought up questions from within its sphere of interests, answered them in its own spirit.
Of course there are elements in Christian teaching, and occasional proclivities in the development of Christian religion, where the idea of the equality of all human beings — which Nietzsche hated — finds powerful expression. Let us just point out once more that Nietzsche never, of course, rejected equality out of general ethical considerations; his attitude was the direct result of his stance with regard to democracy, revolution and socialism, which to his mind were necessary fruits of the dominion of Christianity.
When he praises the philosophical merits of his eternal recurrencehe is chiefly praising its nihilistic, relativistic and perspectiveless character.
To perceive his standing in this field, one has only to compare him with his contemporary, Eduard von Hartmann. Significantly, all that comes afterwards is the antithesis which was decisive for Nietzsche at the close of his career: Behind all these noble breeds there is no mistaking the beast of prey, the magnificent blond beast in greedy search of spoils and conquest For here is the open road for the impious — behold! In Ecce homo Nietzsche expressed himself thus on the subject: Recognizing himself in these decadent types, he regarded them as brothers.
He contested socialism wherever he thought he could confront it in the flesh: For the State to exercise jurisdiction is cowardice, because it lacks the great man who can serve as a criterion. Being, so long as its concept contains even the slightest vestiges of a relationship to a reality independent of our consciousness, must be displaced by Becoming equals idea. Schelling and the Background of American Pragmatism:. Its propositions, methods and so forth were more in the nature of protective measures than means of analysing and interpreting objective reality in a way of its own.
But with the later Nietzsche, the liberation of the instincts poses much wider questions — moral ssalto social — than did his youthful, largely artistically oriented Dionysos sketch. Nietzsche plainly indicates that this type has repeatedly existed in isolation, seeking deliberately to make the rearing of it the focal point of the social will of the ruling class.
Higher types may well be reached, but they are not enduring.
Apologetic aims aside, his ignorance of the socio-economic differences between two ages necessarily led to this romantic idealism. He witnessed the founding of the German Reich, the hopes that were pinned to it and their disappointment, the fall of Bismarck, and the inauguration by Wilhelm II of an overtly aggressive imperialism. True, the accordingly defensive character of bourgeois philosophy only had a slow and paradoxical influence.
Certainly the decline started much earlier in the sphere of theoretical learning, particularly economics and philosophy; bourgeois economics had produced nothing original and forward-looking since the demise of the Ricardo school in the s, while bourgeois philosophy had yielded nothing new since the demise of Hegelianism s and s.
We do not lukcs direct quotation to show that here Nietzsche, from first to last, was trying to make the idea of human equality intellectually contemptible and to wipe it out: Mayer, BerlinVol. It may be postulated as a general statement that the decline of bourgeois ideology set in with the end of the revolution.
At this point it might be quite interesting to glance at the differences and similarities in the careers of Nietzsche and Franz Mehring. If razoon now return to slavery as the alleged bedrock of any genuine civilization, we can see how much of the later Nietzsche this early work — albeit in an immature manner — anticipated. Moreover, Nietzsche rightly said in a later draft of the preface to his debut work on the Dionysian principle: The drive, therefore, to disseminate culture as widely as possible has its origins in a total secularization, by which culture is reduced to asalho means of gain and of earthly happiness in the vulgar sense.
It is a general phenomenon in ideological history that thinkers who can observe a social development only in embryo, but who can already perceive the new element in it and who — especially in the moral area — are striving for an intellectual grasp of it prefer the essayistic, x forms.
Only in the light of all these facts are we entitled to claim — without losing a just sense of proportion raazon that the years marked another asa,to in the development of ideology. But at the same time, the reactionary content, the apologetic defence of capitalist z as the unsurpassable peak and final end of human evolution had to bring about the repeal of history, evolution and progress. Are we entitled to interpret his individual aphorisms in a systematic context?
Nietzsche, in turn, could become witty once more because, as a result of his method of indirect apologetics, he commanded a wide field for ruthless criticism, especially in the cultural sphere.
El Asalto a la Razon la Trayerctoria Del Irracionalismo Desde Schelling Hast Hilter
And these, as we have noted, meant to him both the philosophy of history and social philosophy. But the inconstant element is equally clear: Let us just point out once more that Nietzsche never, of course, rejected equality out of general ethical considerations; his attitude was the direct result of his stance with regard to democracy, revolution and socialism, which to his mind were necessary fruits of the dominion of Christianity.
And their outcome determined — philosophically — the Concrete questions of the interpretation of history, etc. Nevertheless we do not believe that this observation contradicts the view we developed at the outset, the view that Nietzsche had a consistent system.
Academic schools of thought have often reproached Nietzsche with having no system, something they held to be necessary to a real philosopher. Engels emphasizes that the Social Darwinists should be criticized in the first place as bad economists, and only then as bad natural philosophers.
And the content of this battle, which initially was waged directly against the movement obstructing the full fruition of his ideology, Nietsche moreover defined in the draft, several months earlier, of his letter dedicating The Birth of Tragedy to Richard Wagner. The stupidity, likacs bottom the degenerate instinct, which today is the cause of all stupiditiesrests in the fact that there is a worker problem at all.
If Nietzsche had stressed the role of slavery in Greek culture merely from the historical standpoint, this perfectly correct observation would be of no great importance; he himself referred to Friedrich Rxzon, who had made it before him.