(Niki Raapana and Nordica Friedrich) Introduction: Why study Hegel?
“…the State ‘has the supreme right against the individual, whose supreme duty is to be a member of the State… for the right of the world spirit is above all special privileges.’” Author/historian William Shirer, quoting Georg Hegel in his The Rise and Fall of the Third Reich (1959, page 144)
In 1847 the London Communist League (Karl Marx and Frederick Engels) used Hegel’s theory of the dialectic to back up their economic theory of communism. Now, in the 21st century, Hegelian-Marxist thinking affects our entire social and political structure. The Hegelian dialectic is the framework for guiding our thoughts and actions into conflicts that lead us to a predetermined solution. If we do not understand how the Hegelian dialectic shapes our perceptions of the world, then we do not know how we are helping to implement the vision. When we remain locked into dialectical thinking, we cannot see out of the box.
Hegel’s dialectic is the tool which manipulates us into a frenzied circular pattern of thought and action. Every time we fight for or defend against an ideology we are playing a necessary role in Marx and Engels’ grand design to advance humanity into a dictatorship of the proletariat. The synthetic Hegelian solution to all these conflicts can’t be introduced unless we all take a side that will advance the agenda. The Marxist’s global agenda is moving along at breakneck speed. The only way to completely stop the privacy invasions, expanding domestic police powers, land grabs, insane wars against inanimate objects (and transient verbs), covert actions, and outright assaults on individual liberty, is to step outside the dialectic. This releases us from the limitations of controlled and guided thought.
When we understand what motivated Hegel, we can see his influence on all of our destinies. … Hegelian conflicts steer every political arena on the planet, from the United Nations to the major American political parties, all the way down to local school boards and community councils. Dialogues and consensus-building are primary tools of the dialectic, and terror and intimidation are also acceptable formats for obtaining the goal. The ultimate Third Way agenda is world government. Once we get what’s really going on, we can cut the strings and move our lives in original directions outside the confines of the dialectical madness. Focusing on Hegel’s and Engel’s ultimate agenda, and avoiding getting caught up in their impenetrable theories of social evolution, gives us the opportunity to think and act our way toward freedom, justice, and genuine liberty for all.
Today the dialectic is active in every political issue that encourages taking sides. We can see it in environmentalists instigating conflicts against private property owners, in democrats against republicans, in greens against libertarians, in communists against socialists, in neo-cons against traditional conservatives, in community activists against individuals, in pro-choice versus pro-life, in Christians against Muslims, in isolationists versus interventionists, in peace activists against war hawks. No matter what the issue, the invisible dialectic aims to control both the conflict and the resolution of differences, and leads everyone involved into a new cycle of conflicts.
We’re definitely not in Kansas anymore.
For a visual concept, see this simple chart [page now deleted] of the Hegelian Dialectic and Marx’s Dialectical Materialism, posted by the Calverton Private School.
“Dialectic ….the Hegelian process of change in which a concept or its realization passes over into and is preserved and fulfilled by its opposite… development through the stages of thesis, antithesis, and synthesis in accordance with the laws of dialectical materialism ….any systematic reasoning, exposition, or argument that juxtaposes opposed or contradictory ideas and usually seeks to resolve their conflict …
….the dialectical tension or opposition between two interacting forces or elements.”
“Dialectical Materialism … 1 : the Marxist theory that maintains the material basis of a reality constantly changing in a dialectical process and the priority of matter over mind.”
“Hegel’s dialectic often appears broken up for convenience into three moments called “thesis” (in the French historical example, the revolution), “antithesis” (the terror which followed), and “synthesis” (the constitutional state of free citizens). … Much Hegel scholarship does not recognize the usefulness of this triadic classification for shedding light on Hegel’s thought. Although Hegel refers to “the two elemental considerations: first, the idea of freedom as the absolute and final aim; secondly, the means for realising it, i.e. the subjective side of knowledge and will, with its life, movement, and activity” (thesis and antithesis) he doesn’t use “synthesis” but instead speaks of the “Whole”: “We then recognised the State as the moral Whole and the Reality of Freedom, and consequently as the objective unity of these two elements.” …
“Hegel used this system of dialectics to explain the whole of the history of philosophy, science, art, politics and religion, but many modern critics point out that Hegel often seems to gloss over the realities of history in order to fit it into his dialectical mold….
In the 20th century, Hegel’s philosophy underwent a major renaissance. This was due partly to the rediscovery and reevaluation of him as the philosophical progenitor of Marxism by philosophically oriented Marxists, partly through a resurgence of the historical perspective that Hegel brought to everything, and partly through increasing recognition of the importance of his dialectical method. The book that did the most to reintroduce Hegel into the Marxist canon was perhaps Georg Lukacs’s History and Class Consciousness. This sparked a renewed interest in Hegel reflected in the work of Herbert Marcuse, Theodor Adorno, Ernst Bloch….
“Beginning in the 1960’s, Anglo-American Hegel scholarship has attempted to challenge the traditional interpretation of Hegel as offering a metaphysical system.” See Popular Occultism
The Hegelian dialectical formula: A (thesis) versus B (anti-thesis) equals C (synthesis).
For example: If (A) my idea of freedom conflicts with (B) your idea of freedom then (C) neither of us can be free until everyone agrees to be a slave.
The Soviet Union was based on the Hegelian dialectic, as is all Marxist writing. The Soviets didn’t give up their Hegelian reasoning when they supposedly stopped being a communist country. They merely changed the dialectical language to fit into the modern version of Marxist thinking called communitarianism. American author Steve Montgomery explores Moscow’s adept use of the Hegelian dialectic in Glasnost-Perestroika: A Model Potemkin Village.
How is it possible to consider a Hegelian argument?
If the ideas, interpretations of experiences, and the sources are all wrong, can a conclusion based on all these wrong premises be sound? The answer is no. Two false premises do not make a sound conclusion even if the argument follows the formula. Three, four, five, or six false premises do not all combine to make a conclusion sound. You must have at least one sound premise to reach a sound conclusion. Logical mathematical formulas are only the basis for deductive reasoning. Equally important is knowledge of semantics, or considering the meanings of the words used in the argument. Just because an argument fits the formula, it does not necessarily make the conclusion sound. Georg Wilhelm Friedrich Hegel knew this when he designed his dialectic.
Hegel is an imperialist con artist who established the principles of dialectical “no-reason.” Hegel’s dialectic has allowed globalists to lead simple, capable, freeborn men and women back into the superstitious, racist and unreasonable age of imperial global dominance. National governments represent people who are free from imperial controls over private property, trade and production. National governments protect their workers from imperial slavery by protecting the worker’s markets. But if you use Hegel’s logical Marxism, the only way to protect people from slavery is to become the slave trader, just for a while. Twisted logic is why cons are so successful, and Hegel twisted it in such a way as to be “impenetrable.” Like Hegel and Marx, the best street con knows his spiel has to use logic to bend and distort the story, and good cons weave their lies on logical mathematical progression. The fallacy is in the language, not in the math. Detective Phillip Worts’ 2001 article Communist Oriented Policing is a nice explanation of Dialectical Materialism’s influence on America.
The communitarian purpose for the Hegelian dialectic
Hegel’s theory is basically that mankind is merely a series of constant philosophical conflicts. Hegel was an idealist who believed that the highest state of mankind can only be attained through constant ideological conflict and resolution. The rules of the dialectic means mankind can only reach its highest spiritual consciousness through endless self-perpetuating struggle between ideals, and the eventual synthesizing of all opposites. Hegel’s dialectic taught all conflict takes man to the next spiritual level. But in the final analysis, this ideology simply justifies conflict and endless war. It is also the reasoning behind using military power to export an illogical version of freedom and false democratic ideals.
The reason we can call it the justification for modern conflicts and war, with impunity, is because no one can prove Hegel’s theory is true. No matter how many new words they make up to define it, or how many new theories they come up with to give it validity, we can prove beyond a doubt that it is all false. And, we can show the final equation in Hegels’ Dialectic is:
A: The [your nation goes here] System of Political Economy (List 1841)
B: state controlled world communism
C: state controlled global communitarianism.
The Hegelian dialectic is the ridiculous idea that constant conflict and continual merging of opposite ideologies, as established by extreme right or left belief systems, will lead spiritual mankind into final perfection. (Americans understood man’s spiritual quests to be outside the realm of government control). Hegel’s brilliance rests in his ability to confuse and obfuscate the true motives of the planners, and millions of people world-wide have been trying to make sense of why it doesn’t work for over 150 years. But like the AA definition of insanity, the world keeps trying it over and over expecting different results. …
When Frederick Engels and Karl Marx based their communist theory on Hegel’s theory of spiritual advancement via constant resolution of differences, they based the theory of communism on an unproven theory.
While Darwin’s theory of evolution is still being debated, there’s absolutely no proof that societies are continually evolving. When Engels and Marx later based their communist theory on Lewis Henry Morgan’s theory of anthropology in 1877, they again based the theory of communism on an unprovable theory.
And when Amitai Etzioni used Hegelian reasoning to base the Communitarian Network on a “balance” between (A) Rights and (B) Responsibilities, he built the entire theory of (C) communitarianism on nothing but disproven and unprovable unscientific theories….
Already gaining substantial ground against the Americans, British Marxism was bolstered when Charles Darwin published his theory of human evolution in 1859. Engels, according to modern day scholars, seized upon Darwin’s theory to substantiate communism:
“When Marx read The Origin of Species he wrote to Engels that, ‘although it is developed in the crude English style, this is the book which contains the basis in natural history for our view.’ They turned against what they saw as the social, as opposed to the biological, implications of Darwinism when they realised that it contained no support for their shibboleth of class oppression. Since they were slippery customers rather than scientists, they were not likely to relinquish their views just because something did not fit.” (see: Marxism and Darwinism by Anton Pannekoek, 1912.)
In 1877 Lewis Henry Morgan published Ancient Society, or Researches in Life, Lines of Human Progress from Savagery, through Barbarism, to Civilization. Then the “slippery” Engels seized upon Morgan’s work as the constantly “evolving” basis for the totally unsubstantiated theory of natural social evolution into utopian world communism….
Hegel’s formula has been so successful that in 2003 all U.S. domestic and foreign policy is dominated by “communitarian thinking,” the whole country is living under the new laws, and yet Americans most affected by “impenetrable” Hegelian laws have never once heard the term used.
The Hegelian dialectic presupposes the factual basis for the theory of social evolutionary principles, which coincidentally backed up Marx. Marx’s Darwinian theory of the “social evolution of the species,” (even though it has been used for a century to create a vast new scientific community, including eugenics and socio-economics), does not adhere to the basis for all good scientific research, and appears to exist mainly to advance itself, and all its sub-socio-scientific arms, as the more moral human science. To the ACL this means the entire basis for the communitarian solution is based on a false premise, because there is no FACTUAL basis that “social evolution of the species” exists, based as it is only on Darwinian and Marxist ideology of man’s “natural” evolution towards a British version of utopia.
The London-Marxist platform in 1847 was “to abolish private property.” The American Revolution was based in private property rights. Marxist societies confiscate wealth and promise to “re-distribute it equally.” America promised everyone they could keep and control what was the product of their own labor. Modern Marxist adherents openly claim they will “rebuild the world,” and they train activist “change agents” to openly support overthrowing the legitimate governments of the world. Since their inception, Marxist agent provocateurs can be linked to every anarchist assassination and student uprising that caused chaos to the established European civilization throughout the 18th and 19th centuries. Modern Americans have succumbed to the conspiracy theory label and will only listen to what the propaganda machines tell them. Now our people don’t believe anyone other than maybe the Arab world “hates our freedom.” Most modern Americans will never know what went wrong with their “great experiment in democracy.”
While the Marxist-communitarian argument has not provided a shred of evidence to prove their utopian vision, and their synthesis does not match their own projected conclusions of world justice, we are convinced their argument does in fact substantiate our conclusion, that the entire philosophical dialectical argument is nothing but a brilliant ruse. We used to call it “a cheap parlor trick” until a responder to this page wondered how we could call it “cheap” when it’s been so successful. And he was right. The dialectical arguments for human rights, social equity, and world peace and justice are a perfectly designed diversion in the defeated British Empire’s Hegelian-Fabian-Metaphysical-Theosophical Monopoly game. It’s the most successful con job in the history of the modern world. (For a well presented Christian overview of the con, see American Babylon: Part Five-the Triumph of the Merchants by Peter Goodgame.)
The communitarian synthesis is the final silent move in a well-designed, quietly implemented plot to re-make the world into colonies. To us it doesn’t matter if there is some form of ancient religion that propels the plotters, nor does it really matter if it turns out they’re aliens (as some suggest). The bottom line is the Hegelian dialectic sets up the scene for state intervention, confiscation, and redistribution in the U.S., and this is against our ENTIRE constitutional based society. The Hegelian dialectic is not a conspiracy theory because the Conspiracy Theory is a fraud. We’ve all been duped by global elitists who plan to take totalitarian control of all nation’s people, property, and produce. Communitarian Plans exist in every corner of the world, and nobody at the local level will explain why there’s no national legal avenue to withdraw from the U.N.’s “community” development plans.
Check out Dialectics for Kids!
Everything changes, and Dialectics for Kids explains how. If you are old enough to read, you can understand change. It’s so simple even grown-ups can understand. Please choose:
- The ABC’s of Change – Ages 4 and up
- Popcorn, Earthquakes, and Other Changes – Ages 5 and up
- Bit by Bit . . . Then all at Once – Ages 7 and up
- Ten Ways You Turn into Your Opposite – Ages 9 and up [Emphasis added]
The Fabian Society of Australia explains the Hegelian-Marxist Third Way synthesis. “Re-inventing Collectivism: The new Social Democracy” by Mark Latham, Member for Werriwa Third Way Conference, Centre for Applied Economic Research, University of New South Wales, Sydney, 12 July 2001:
“Over the past decade, a group of social democrats have moved down the reinvention path. They have developed a distinctive political project, exploring the new institutions and forums of a collective society. In the United States, Bill Clinton called it the Third Way. In Britain, Tony Blair has made it the work of New Labour.”
Quotes that validate the ACL thesis that communitarians IS the synthesis in the Hegelian dialectic:
“People are living in a snarled-up subset of Marx’s thinking, and do not know it. They twist logic to get to conclusions that will suit the current prejudices. They garnish it with a little Christianity or mysticism or whatever, though these play no important part in their world outlook.” TRUTH OVERLOOKED: THE LEGACY OF LIST by Gwydion M. Williams (also available via Cal State LA-POLS 426 online reading list.)
“The Socialist Alliance programme is the foundation upon which everything else is built, including in time our exact organisational forms and constantly shifting tactics. The programme links our continuous and what should be all-encompassing agitational work with our ultimate aim of a communitarian, or communist, system. Our programme thus establishes the basis for agreed action and is the lodestar, the point of reference, around which the voluntary unity of the Socialist Alliance is built and concretised. Put another way, the programme represents the dialectical unity between theory and practice.” [emphasis added] Posted by Weekly Worker 368, January 25 2001. See also: “The transition to the communitarian system” in the same issue of the American Communist Party’s Weekly Worker.
“The market economics of the Right and the government bureaucracies of the Left have weakened society’s connectedness. They have not been effective forums for collective action. For Right-wing politics, this is not much of an issue. It has always believed in the supremacy of individual freedom and individual action. For the Left, however, it is a huge problem.
“The old ideologies positioned politics as a struggle for ownership, the historic battle between socialism and capitalism. The Third Way, by contrast, sees politics as an exercise in communitarianism: rebuilding the relationships and social capital between people. It aims to put the social back into social justice. This is an important strategy for combating individualism and generating a sense of collective responsibility in society.”
Australian Fabian Society, “Re-inventing Collectivism: The new Social Democracy” by Mark Latham, Member for Werriwa Third Way Conference, Centre for Applied Economic Research, University of New South Wales, Sydney, 12 July 2001
“In a passage that is notable for its vagueness, Azevedo says that the CEBs should be the basis for a new communitarianism that rejects the two “bankrupt” models and systems “that are now polarizing the world,” capitalism and Marxist socialism. This communitarianism is to be “a dialectical synthesis, a new creation, superimposing itself on thesis and antithesis rather than retrieving them.” The passage illustrates the controversy in Latin American Catholicism between those who continue to endorse the “third-position-ism” (tercerismo) of Catholic social teaching and those (including all liberation theologians that I know of) who believe that only socialism can be in accord with Christian values.” Theology Today-Basic Ecclesial Communities in Brazil: The Challenge of a New Way of Being Church By Marcello deC. Azevedo, S.J.Washington, D.C., Georgetown University Press, 1987. 304 Pp.