#sublation

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"Aufhebung" by Anemone Moss

all that is solid melts into air

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Released as: “Commentarii dei manoscritti del 1844”: Il Programma comunista, Nr. 15-18, 1959.

“Marx’s revolutionary inversion

As we saw from the reference to the “phenomenology” (which for Marx and also the best historians and critics is the linchpin of the Hegelian system), the first object in Hegel is the human being, apparently conceived as an individual. If it’s not the I, like with Fichte, it’s the self. The next step is the estrangement of this ideal self. “Estrangement, which thus forms the proper interest of this externalisation and its sublation” (first and second dialectical transition) “is the opposition of in itself and for itself, of consciousness and self-consciousness, of object and subject.” This is how Marx describes Hegel’s vain dance steps, performed in triple meter. Many other passages of the text, which, as we have already said, would have to be brought back into their original order, show how the final “sublation” consists only again and again (without ever “actualising,” i. e. without ever having grasped actuality) of letting all self-consciousness return to the self from which it had laboriously “externalised” itself. The Hegelian system’s aspiration to capture the identity of the actual and rational has failed and falls back into the I again: the I of Fichte’s course of events: I – not myself – self. Far from being achievements of philosophical speculation, however, they are rather those of the historical and social milieu; in France, the “sublation” consists of egalité, in England of the material practical need, and, if we could whisper a word to Marx, in business.

Without mentioning any further quotes, we consider it to be proven that Marx rejects Hegel’s constructions (a proof reserved for a catechetical edition of the manuscripts to be tackled). If Hegel has not even been made comprehensible by Marx, it is a futile effort to torture our brains and those of the readers.

So, let us come to the completely different structure, that of Marxism. Instead of the I, we do not let the human being in and for itself, but the human being of our time, the wage proletarian, enter the scene. For Hegel, man as the result of his work was already the crowning glory of the double transition, ennobling him as a worthy member of civilized society and as a citizen of the state, which was regarded as the highest actualisation of the absolute idea. After Hegel had advanced to an apologist of the bourgeoisie and capital, Marx shows what he understands by estrangement and externalisation of the proletarian. With the externalisation of his labour in return for wages comes the loss of himself, he has turned into a material form, the commodity, (his labour-power is commodity and has exchange value). How does the third transition now take place, whereby the worker becomes man again, again himself (that would be the transition demanded by Hegel)? Possibly by exchanging his little paycheck for other commodities? Hardly. One immediately sees that he would only be left with the lot to “externalise” and lose himself again, returning not as a human being, but as a physical object.

The new transition, the actual sublation and overcoming is the return of the worker, not as an individual, but in a higher form as a social human being, as the first actual human being, an expression of communist society. The proletarian class overcomes the ruling capitalist class, private property in its last form is sublated and – this has to be noted and attested by an x-number of text passages – so are the workers, the proletariat, the classes, the exchange and the money.

The mysterious self, which suffered the loss of its own self, will therefore return and throw away the chains that annihilated and dehumanized it as a human being (an annihilation that was not yet absolute in the pre-bourgeois forms – this is only the case in capitalist society). However, this is not a return of man for himself as a lonely and single, individual human being, but – this is the promised victory – as a social human being belonging to the communist era.”

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On the Advancement of Decay from Sublation

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2024 Political Requirements

An Open Parasocial Letter to the Marxists Provided to Me by the YouTube Algorithm What are the requirements to be a Marxist? Do you just have to say it? What are the requirements to be a Republican…

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Hegelian Sublation, Comic Book Continuity, and DC Rebirth

Hegelian Sublation, Comic Book Continuity, and DC Rebirth

Hegelian Sublation, Comic Book Continuity, and DC Rebirth By Matthew William Brake

Comic book continuity is a difficult topic to write on, to say nothing of Hegel. Both require an oversimplification in order to explain them to a newcomer, which often requires clarity at the loss of nuance.

To begin, let’s briefly look at Marvel Comics. Dozens of writers have taken their turn writing for Iron…

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[lacan-psychoananalysisaspraxis]

The attempted sublation of desire is, however, not the negation of desire

Traditional morality, for Lacan, is the morality of power, the morality of the master. It is a morality which constrains and seeks to maintain order, safeguarding against the locus of ‘the unthinkable’ where ‘the signifiers are unleashed’, uncoupled from signification, where meaning is not a possibility. This morality of power has at root always the same agenda; to maintain the services of goods, to keep the social working and, thus, to sublate desire. 

As far as desires are concerned, come back later. Make them wait. (Lacan, 1992: ) 

The attempted sublation of desire is, however, not the negation of desire. Where there is the subject, there is desire. The very attempt to fortify ourselves against the unthinkable, the very desire to defer desire, cannot but attest to desire. The subject, for Lacan, is the subject of desire. It is only in relation to the signifier that the subject can come to be at all but, in so emerging, the subject is necessarily split. This inescapable ‘break, splitting or ambivalence is produced in him at the point where the tension of desire is located’. Traditional ethics, such as Aristotle’s, which seek to maintain order and the service of goods, which keep the social functioning, utilise and rely upon an objective notion of guilt, insofar as there is a measure by which it can be judged whether one has acted correctly or not. For Lacan, while such ethics may function very well, and he is clear to point out that he is not dismissing them as such, they necessarily occlude the subjective position which is inescapably a position entailing, and even defined by, desire. This is the meaning of the so-called maxim concerning ceding on one’s desire.

Neill - Lacanian Ethics and the Assumption of Subjectivity. 2011 PALGRAVE MACMILLAN.

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On Sublation or Nurturing: Genesis of Extra Eyes

It may be advisable to leave all stifled introspectimn at the door; some shoes are confiscated. They ear is 2016 and is still hiding beneath the curtains but time [as shrunk] reads Near-end. Of course nothing necessitates That one path be taken and only one. Two are prrhaps default (titlesake; form being 'Human') but the diamond is firm in its zoltings and its zappings: there may be more. The dipped hand dripping, resurfaces and brings back familiar text. ​Whether the artist will arrive at peak exhaustion and eventually collapse i​ nwards? Answer and dissolved premise: fracture a perceived trend wthin one's own and send a-Morgueing until necromancy is a de facto good. It is without a doubt that past characters have offered no tangible help and neither will future—neither the currently ticking. So itseems: the task dawns upon the individual; whatever does fsurvive the vessel is to be made of one’s own keratin— if not then carefully sanded planks are doomed to sink. What good is any deb​ate? ​Nothing, sayeth disinterested spectator arms folded and awaiting. The next person to notice (now no longer crouched but knees at fullyextend and at angle agreeable) that his own is the same as that which was.. and plans to still renew itself — the one next to notice is going to be handsmly rewarded or maybe not, maybe not for nothing necessitates this transaction. With radius and ulna both still warm from staying in the furnace overnight, then does the bearer of socket regain vigor and will to create again, unless there is a usurpation that looms behind the door. The portal to nowhere is thrown into now-open tools and one may start over again if That is the Plan. But it is an imperative; many have stomached stomach-aches and churned the grazlekizzlegagernn for they wistsh to not hear the decree [please not 1 beg] but outside the windows, you will see that the box, nay, square is alive and aknocking shoveling in the ostensible detail that to remain stagnant is to beckon towards the uthernder to snuff and sniff and rip ligament from fellow lligament. The genesis of extra eyes will only be possible note the time: after the funeral once all’s is been buried and the role being presider is assumed by one inside, but forget not that a some sort of connective, maybe plastic or steel if possible, remains with foremost fount so that the time of recalling will coincide with seasons of necessity and peel festiviitey and so then retraction becomes easy. The question may be asked: What good is a gouging-inward​ , limbs and all? ​All of it, saith another nodding slowly so that there’d be room for more to maniefst; the idea is to retire a couple but retain that all are bound to co-exist within familiar if not totally identical parameters. One finger rests on one key and is being threatened (by itself) into eternal self-conssumption if non take path anew, several more will suffer same reddened fate and inevitably fold into an organ that whill choke the foremost generator if place of residence is still as read: 1 Atop The Vortex, something meadow.

-Andrew Miranda