HEGEL AND MARXISM-LENINISM: THE RESOLUTION OF THE CONFLICT

In Hegel's of history as Absolute Spirit's coming to self­ realization we have culmination of rejection of public and its replacement with civil theology, or, more specifically, egophany. In a sense we find in Hegel ultimate reconciliation of contradictories in an atheistic philosophy. Whereas Hegel's predecessors attempted relatively half-heartedly to set man upon vacant divine throne, Hegel goes about this enthronement with much fanfare while disguising man as manifestation of God. In fact, his justification of God in history is actually a recreation of history and cosmos in image of Hegel's will to power. Our concern here is simply with outlining those aspects of Hegel's thought which have to do with his resolution of anticosmy. Stripped of allits baroque detail, Hegel's system, his of history , of man and state, is designed as an impressive and irrefutable resolution of anticosmy by stating first that tensions of anticosrny are force that drives history toward formal realization of man as God (or God as man, an equivalent expression). This reconciliation and realization is fullness of which man achieves through his participation in state. true State is ethical whole and realization of freedom, realm in which individual has his substantial freedom, but on condition of his recognizing, believing in, and willing that which is common to whole.1 The state is realm of true freedom because it is unity of unvenial, essenti!i1 will, with that of individual; and this is 'morality' .2 Furthermore, a human being can possess worth and apiritual reality only through state. This is, of course, essentially Rousseau's view that man citizen derives all his value from community, through which he also realizes his freedom. In Rousseau this requires a remaking of human nature so that individual will be content to enjoy autarky only through autarky of state. Hegel's equivalent is the cunning of reason, which uses individuals with all their personal desires, passions, and ambitions, to further realization of universal. This type of salvific world-view which Comte entitled Religion, Hegel calls more deceptively philosophy - esoteric knowledge of how all contradictions are resolved. insight to which ... is to lead