By Roberto Finelli, Peter D Thomas

In keeping with a longtime interpretation, the transition from Hegel’s materialism to Marx’s materialism indicates a innovative improvement from an abstract-idealist concept of changing into, to a conception of the concrete activities of humans inside background. A Failed Parricide through Roberto Finelli bargains an cutting edge studying of the Marx-Hegel dating, arguing that the younger Marx remained structurally subaltern to Hegel’s precise perception of the topic that turns into itself with regards to alterity. Marx’s early critique of Hegel is represented as a ‘failed parricide’, depending upon an organicist and spiritualist anthropology derived from Feuerbach’s presumed materialism. basically in Marx’s mature critique of political economic system will he manage to go back to this ‘primal scene’ and bring a particular thought of the function of formal determinations in social and political modernity.

First released in Italian by way of Bollati Borighieri Editore as Un parricidio mancato. Il rapporto tra Hegel e il giovane Marx, Turin, 2004. Translated through Peter D. Thomas and Nicola Iannelli Popham.

Biographical note
Roberto Finelli is Professor of the background of Philosophy at Roma Tre. He has released a number of experiences devoted to Hegel, Marx, Freud and glossy and modern philosophy. he's the editor of the net magazine Consecutio temporum. Hegeliana. Marxiana. Freudiana ( He lately released the realization to his reviews at the disagreement among Marx and Hegel: Un parricidio compiuto. Il confronto finale di Marx con Hegel (Jaca booklet, 2014).

All attracted to the historical past of Marxist idea, sleek German philosophy and modern social and political philosophy.

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Extra resources for A Failed Parricide: Hegel and the Young Marx

Sample text

It certainly justifies the reasons of the material and finite world of the senses with respect to the supersensible stupidities of irrational credence, but without ever managing to rise above the finite horizon and mediate it with principles and values of greater significance for reality and spirituality: now, precisely in the not moving away from the field of the finite consists the so-called enlightenment. It searches for a connection to another finite, in conditions that are themselves conditioned […].

It is being something else. The quality, because this being something else is its actual determination but is distinct before it. It is the being for an other – an expansion of the determinate being, of the something’ (Hegel 1975a, p. 48; § 91, translation modified). Thus, while ancient Greek philosophy saw form, as morphé or eidos, as the greatest function of identity, because it is what circumscribes any particular thing and assigns it consistency in the autonomy of its limit, in Hegelian philosophy, very probably through the mediation of Leibniz and Kant, the dynamic function of form assumes importance because it resolves the determinate in something that is ulterior to itself.

Furthermore, in a world made only of atoms and voids, the otherness of the atom can only be another atom or, within the perspective of egoistic individuality, the other can only be an alter ego. For this reason, the deviation from the parallelism of the vertical straight lines becomes repulsion, a clash between the atoms and thus their combination on the basis of their strength, size and weight. The reciprocal repulsion of atoms, as a consequence of their deviation from the straight line, is the even more consistent realisation of their presupposed autonomy: the even more explicit organisation of the material world on the basis of the non-material principle of absolute individuality.

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