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Pero es te concepto se ha vuel to in-. I sufri ble su pu esto que, por lo dems, haya servido de algo en otro t iempo : anuncia, por parte de qui en po- se a la c uestionab le di ch a de vivir despus y est ob li- gado por su profesin a ocu pa rse de aquel so bre el que haya de habla r, la desvergonzada pretensin d e sealar so be rana men te al difunto su puesto y.

No se lanza, en ca mbio. Todas la s apreciacion es cr t icas cae n ba jo el juicio expresado en el pr logo de la Feno meno og a. La doctrina filosofa, en luga r de parlot ear meramente de ella des- de que lo a prio ri es ta mb in a posterior doc t rina qu e de ar ri ba y.

Ric hard Kroner se ha revuelto con razn co n- momen tos. Por lo que nicame nte honra r a Hegel Ira la ma ne ra de describir la hist oria del ideal ismo ale- quien, sin dejarse intimidar por el pavor an te la en re- mn como si fu ese un p rogreso rectil neo desd e Schel- dosidad poco m enos Que mitolgica de un proced er crf- lin g a Hegel: an t es bi en , ste se defen di del momento ticc que aquella tot alida d parece volver fal so en tod os dogmtico de la filosofla scheIlingu iana r ecu rriend o al los casos , en vez de otorgarl e o denegarle.

Pero no m iento y al cu al, a su vez. Si, p ara salvar el con tenido material de te n fu era de s mi smos y brotan, disocindo se unos de la filosofa hegeliana frente a la sup uestamente anti- otros ; no es nada que estuviese ms all de ellos.

A es to cuada y arbitraria esp ecu lacin, quisiramos planch ar es a lo que apunta la catego r a de to talidad, qve es s u ide alis m o, no nos qu edara entre las mano s otr a incompatib le co n to da inclina cin armoniz adora po r cosa que posi tivism o, una sosa his tor ia es piritual; pero mucho que el Hege l tardo la haya abr igado subjetiva- lo que l pens ti ene incluso u n rango enteramen te dis- me nte ; y su p en samien t o crtico ha alcanzado de igu al t in t o que el del embutir en t otali dades ant e la s que las modo a la constatacin de lo desvin cu lado co mo al pri n- cie nci as p art iculares cierran los ojos : su s istema no cipio de continuidad: en el conjunto complejo no hay es u na organi zacin de asilo cientfico, como tampoco un p aso contin uo, sino un vue lco; el proceso no trans- u n conglomerado de ob servaciones geniales.

Y cuando curre por aproximaci6n de los di versos momentos , sino se estu dia su ob ra le parece a uno, en ocasiones, que mediante un salto.

Mas si bien la modern a t eora de la el progre so que el esp ritu se imagina hab er efectuado forma, en la int erp ret aci n d ada po r Max Sch eler, pro- a pa r tir de la muerte de Hegel y contra l, tanto mer- testa vivam en te co nt ra el sub jetivismo gno-seo lgco ced a u na me to do loga clara como gracias a una empi- tradicional e in terpreta co mo algo ya determinado y r e invu lnerab le, es una peculiar regresin; mientras estruc turado el mat erial sensorial, el estado en que se que a los filsofos que creen conservar al go de su he- da n los fe nmenos que para el conjun to de la tradi- ren cia se les escapa la m ayor parle de aque l concreto ci n kantiana quedab a descalificado, catico , Hegel ha - contenido sobre el que se puso a prueba antes que nadie ba hech o hi ncapi con tod a en erga en tal deter min a- el pensamien to hegeliano.

Hegel reco- tuicin int ele ctu al : just am ent e a t ravs de l idealismo noci la preeminenci a de l todo con respecto a sus p ar- absoluto, que no deja que nada se quede fuera del su- tes, finitas, insufi cient es y contradictorias cua nd o se las jet o dilatado has ta 10 infi nit o, sino qu e mete a la fuerza con fro nta con l; pero ni d eriv un a metafsica de l pri n- todo de nt r o del circuito de la in manen cia , se resuelve cipio abst racto de la t ot alidad, ni glorific al t odo en la oposicin entre la conciencia contcridora de for ma cu anto tal en nombre de la bue na forma: de igual y de se ntido y la me ra materia.

Su t odo sin sin lmites que en l encontramos desde el sujeto es, en definitiva , solamente el dec hado y quin taesencia al esp ri tu absolu to ti ene como con secu encia que se.

Paradjicamente, es el idea lis- cia de l concept o al que se hubiese dado suelta preci- mo absoluto quien emancipa el mtodo al qu e en la sa me nte la mxima agudeza idealista de su pensamien- Introduccin de la Fenomenolo ga se le llama el mero to, esto es , la construccin del sujeto-objeto.

Ya en mi ra r; y es l slo el qu e ca pa cit a a Hegel para pensar Kant lo que con s titua la fue nte secreta de en erga era a par tir de la cosa qu e sea y para respons ab ilizarse algo la idea de que el mundo dividido en su jeto y obj eto as como pasivamen te de su prop io cont enido, pues to en el que, algo as como prisioneros de nuestra propia que, por vir tud del sis tema , se ve llevada a su iden tidad constit ucin , solo no s las hab emos con fenmenos no con el sujeto absoluto; las cosas m ismas hablan en una es lo lt im o que hay; a lo cual aade Hegel al go nada ' fi los ofa que se hace fu erte en proba r que es una y la kantiano: que al captar nosotro s conceptualmente el misma cosa con ellas.

Por muc ho que el Hegel fichtiano recinto y lm ites fij ados a la sub jetividad , al con te m- haya su brayado el p ensamiento de la pos icin, del plar st a com o mera 'sub jeti vidad , hemos traspuesto en gendrar po r el espri tu, y por en teram ente activa y ya sus lmites.

El ma obra-e-o ca ncelar. Suspe n der. En un a r egres in a l r egist ro precientfico de hecho s. Por m uy sin reservas qu e se entregue esta doctrina es hegeliana de punta a cabo, s i bien en Hegel a la determinacin de su objeto, est o es , p ro pia- l no est limita da a un tipo determinado de actos de m ente, a la dinmica obj etiva de la soc iedad, se halla la conciencia.

La crt ica de Hegel acier ta en el va co los admin is tradores de la dial ctica en su versin ma- centro a la esttica descomposicin de l conocimiento terialista-esa chchara d e pe ns a mientos oficia les en el en suj eto y objet o, qu e a la lgica de la ciencia hoy bl oque orient al- la han degr adado a irreflexiva teo r a acep t ada le parece cosa obv ia, y a aquella teo ra resi- de simple copia ; pues la di a lct ica , una vez limpia del d ual de la ve rda d segn la cua l es objetivo lo que reste fe rmento c r t ico, se prest a tanto a l dogm atism o como una vez q ue se hayan ta chado los lla m ados fac to res e n otro tiempo lo hi zo la inmedia tez de la intuici n subjet ivos; y las acierta ta nto m s m ortalmente cua nto inte lectua l schelli nguia na, co ntra la que se enderez e l qu e no opone a ellas nin guna irra cional un idad d e su- fil o de la p olmic a d e Hegel.

E st e haba h echo j ust icia jeto y objeto. Y e l darse cuenta d e que en Ka nt y-de ac uerdo c on la int erpretacin d e H egel- los dominios de las llama das c ien cias socia les y do nd e- as im is mo de Fichte, mas s in sa c ri fica r.

Pu es, segn l mu es- una, cualquier a q ue sea: es un im pertrrito afana rse tra, lo que la filosofa tradicional esp era ha cer crista- po r obligar a qu e se empare je n una conciencia de la lizar en unas ent idades ont olgic as fundamentales no ra zn crtica de s misma y la experienc ia crtica de so n idea s coloca das en forma di scret a unas fr en te a los ob jetos.

El concep to cientfico de verificacin es na- otras, sino qu e cada una de ellas exige su opuesta, y el tu ra l de aquel rei no de concep tos r gid os y sep arados proceso es la relacin de todas ent re s.

Su filosoffa es cultivo de la forma en s No ob stante todo esto, au n cuando la dia lc tica hace a razn se sintetiza en s mism a.

El acuerdo y p roduccin alte rn ativas de los momentos s ubjetivos y co n Fichte llega todava m s all: - La filosofa fichtana obje tivos , la filosof a de Hegel, por ser una lo so a del posee la gran ven ta ja e importa ncia de haber sen tado esprit u , se af err al idealism o; mas slo la doctrina que la filosofa ti ene que ser u na ciencia que proceda in herente a tal idealism o de la iden tidad del sujeto de un solo axioma supremo, del cual se deri ven necesa- y el obj eto, la cual, por su pura forma, va a parar siem- r iamente to das las det ermlrracones : sil grandeza es la pre a la p reem inencia del suje to, le otorg aquella fuer- un idad de l principio y el intento d e desarrollar a par.

En su H istoria de la filosofa se encuen t ran la relaci n de Hegel con el idealismo. Y, fr ente tidad, del suj eto ab soluto. E n la decisin de no tolerar l- cia qu e en ello ya ce la de l a priori abstracto y se es- mite a lguno y de liqu idar todo residuo de determna- fuerce por alejar esta su propia t esis general.

En la cin diferenci adora , Hegel dio litera lmente cien vueltas ob jetividad de la dialctica h egeli ana, que echa ab aj o al idealismo fich tiano; p or lo cual precisamente p ier- todo me ro sub jet ivismo, se "encier ra algo de la volun-" den los aislados axiomas de Fie ht e su significacin de tad del sujeto de saltar sobre la propia sombra : el remate.

Heg el saba perfectamente la insuficiencia de sujeto-ob jeto de Hegel es un sujeto. Y n o en ltimo trmino se apoya y captar a la vista del au tomovimiento de ste to dos aqu eso que flota en la filosofa h egeliana y que el lo los contenidos conc ret os, como, a la inversa en la Lo- mismccst en el ai re , su escndalopermanen;: el-que gca , a instituir con el ser el movimien to de l pe nsa- el no mb re de su concep to especula ti vo supremo, inclu- m iento.

Cuando se la entiende debidamente, la eleccin so el de Pero el esc ndalo hegeliano no se ha de sta no rec onoce semejante elemento primero como s i atribuir a ninguna falta de claridad ni confusin, sino fuese un principio fijo que permaneciese inalt erada - que constituye el precio que ha de pagar Hegel p or la me nte igual a s mismo en el avanzar del p ensamiento.

En lo mal compu esto y achacoso de la dialctica del idealismo; pe ro , con todo, no ab andona este lti- hege liana se encuentra est a su mxim a verdad, la de su mo: la ab soluta estric tez y clausura del cu rso del p en- imposibilidad-por mucho qu e ella, la teodicea de la samiento , a la que, con ,Fiehte, aspira frente a Ka nt , autoconce nca-c-, carezca de au to con cienc ia de t al cosa.

Richard cuanto sujeto. Mas al atreverse a probar el es p ri tu que Kroner ha cara cterizado la relacin entre Hegel y Fich- observe que todo lo que hay es co nmensurable con el te con palabra s que, po r lo dems, en cier to modo con- l ago s, con las determinaciones intelectuales por serl o vienen ya a est e l ti mo: E l yo, en cuanto que med ia n-.

Ka nt, sin em ba r go, no que, a su vez, le oca sion ar en la m edi da e n que sin llego a efectua r este paso: del m ismo modo que, po r se mejante abstracci n es simplemente imposib le pen- un lado, las formas ca tegoriales de l yo pienso re qu ie- sar su propio concep to ; pues no cabe independ izar ren un contenido que les corresponda y que no proven- ga de ellas mismas, pa ra po s ib ilita r la verda d o se a, el " Cf.

Fich te : E rste Einleitull g in die conocimiento de la naturaleza , por el otro se respeta n Wiss ellschaf ts leh re, en WW re im pre sin de la edi cin co mp le ta el yo piens o mismo y las formas categortates ka nti anas publicada por J.

Fich te. Medicus, de , Darmst ad t, wt ssen sch arr- referenci a de las fo rmas categorlales prec isamente a lo che B.

Hambur go, Meiner. Gaos : Prim era y s egunda Rich ard Krone r : VV. Tb ogcn , H , introducci n a la Teor a de la Cienc,i, Mad r id. Por co nsigui ente, do en susp ens o la condici n de posibilidad de las res- si la fo rmacin del concep to de sujeto t ra scendent al se tantes propi edades, hipostasiad a s en gne ro 6, Pero sob repone totalm en te a la conciencia indi vidual.

Con tra lo cual digo qu e no estamos au tor izados nu nca a formular un gnero que Arthur Schopenha uer-: Pre ischrift ber Gru ndlage der Mo- nos es t dudo en una nica especle , y en cuyo concep- ra l, Simaich e Werke, ed.

Es to se reconoci por primera vez en los manus- Idntco. En esta medida, la filosofa de na y de su resulta do. Pero entonces, cmo es.

El momento de universa lidad m ina toda la filosof a hegelan a, sin de jarse deten er en del ac t ivo s uje to t ra scendental fre nt e al meramente em- ningn momen to: el es pri tu.

No se lo ha ce contrastar p ri co, aislado y co nti ngente, no es u na simple q uime ra , absolu tamente con algo no es piri tual, material.

Alianza Edit. I n dudab lemente, era l, qu e no ha bria de re fundirse en u na ident idad l0 ; y no como Kant, un analis ta trascendental; y podra demos- debera to lerrsele a Hegel.

Pero, recprocamente, concepto kan tiano de lo puro. Por lo tanto, la interpretacin del espritu como para cualquier idealista sucede con las cosas con res- sociedad parece una IH't"d.

La sociedad es concepto tan esencialmente fa h egeliana en algo exterior a ella, en algo que s ta como loes el.

En cu an to a lo que permit e al dialctico por ser aque llo me dia nte lo cual los ho mb res , ante Hegel re sguardar al con cepto de esp ri tu de contamina - todo, formaran algo frent e a ellos.

La primada del ci n con el iactum bruturn y, de est e mod o, sublimar logos ha sido siemp re una p ar te de Ia moral del tra- y justificar en el espfritu la bru talidad de lo f ctico, bajo.

La manera de comportarse el pen sami ento como es cosa secunda ria. La experien cia incon scie nt e de s tal.

As, pues, a todo pen sar le est asoc iado ese mo- como co accin lgica, a la cual no puede su straerse lo mento de esfuerzo violento reflejo en las n ecesid ad es particular, com o tam poco puede hacerl o el in dividuo vit ales que caracteriza el t rabaj o : las fatigas y el es- particu lar a la contrainte soc jale.

S lo que tal bru tali- fuerzo del concepto no son nada me ta frico. Lo cual no es, en modo algu no. Mas el et ra be]o del concep to.

II Hegel, WW 2, pg. Pero el idealismo yerra al sofa-y no grat uitamen te-, como eccn temp tadora: t roca r la totalidad del trabajo en su se r en s, al sub li- pues aquello en 10 que trabaja el filsofo no ser p ro- mar su principi o en meta stco, en actus purus del es - p iamente sino en otorgar la palabra a lo activo en la pritu, y al t ra nsfigurar tendencialmente lo creado en cosa mi sm a.

El movimiento por el algo ete rno y ju sto. Si no s est uviese permitido es pecu- que la conciencia inesencial t rat a de alcanzar es te ser lar sob re la especulacin hegeliana, podramo s conje- un a-leem os en un pa saje posterior de la Fename no- turar que en la dilatacin del es pri tu a totalidad se logiar-es a su vez triple, de acuerdo con las t ri ples encuentra, cabeza abajo, el conocimiento de que el es- relaciones que habr de sos tene r con su ms all co n- pritu no es nin gn principio aislado, ninguna s us ta n- figu ra do : primeramente como conciencia pura, despus cia eutosucente, sino u n momento del trabajo socia l, co mo es encia singular que guarda relaciones de ape ten- el que es t separa do de l corporal.

Mas el t rabajo COl' cia y t rabaj o para con la realidad, y, en tercer lu gar, poral se ve re mitido, necesari am ente. La critica -de Marx de t rabajo como rel aciones con la re alidad, ya que so al "Prog rama de Got ha" mi enta tanto ms exactamente tas, en cu anto dialctica del suje to-objeto.

En cu anto a la vinculacin de los con cept os se a hegeliana cuanto que no pretenda se r UDa po- de ap etencia y de trabajo, tan central, desliga a este lmica cont ra Hegel; todo ello gir a en torno de la cele- ltimo de la mera analoga con la abstracta actividad brada sen te ncia seg n la cual..

Incluso en su forma in telectual, el t rabaj o de la naturaleza, la fuerza human a de trabajo. Tal frase sigue siend o un brazo que se ha alarg ado para aportar se en cuentra en todas las ca rtillas infantiles, y tiene subsistencias , el principio de dominio de la naturaleza, r azn en la medida en q ue se sobree ntienda q ue el tra- si b ien independizado y luego distanciado de si mi sm o baj o avanza con los obje tos y medios correspondientes; pero un programa socialis ta no ha de permitir seme- jantes locucione s burguesas, por no hablar de las con- I 11 Hegel, WW 2, pg.

Los bu r gueses tie- trina de la Fenom enologa del espritu a ce rca de ela nen excelentes razones p ara atribuir a su gu sto al tra- r eligin natural, en cuyo tercer escaln adquiere por ba jo u na fu erza c readora so brenatural ; pu es justamen- p rimera vez lo es piri tual un contenido religioso como te del cond iciona m iento del t ra bajo por la na tu ral eza prod ucto del trabaj o hu mano e u:.

EI espirit u se ma- se s igue que el se r humano que no pose a ninguna otra nifiest a aqu , pues, como el a rtesano y su ob rar, median- propiedad m s q ue su fu e rza de trabajo tiene que ser , te el cual se produce a s mi smo como objeto; pero no en tod as las circunst ancias sociales y cult u rales, esclavo ha cap tado a n su p ensamiento.

Los c r is- t ari os de la s condiciones ob jetivas d e trab ajo. De tales de las pirmides y los obeliscos Puesto que se paracin entre el trab aj o corporal y el intelectual , y Hegel no contr ap one sim plemente la idolatra a la rel i- que n o descifre el esp ri tu como asp ecto ai slado de l gi n, a modo de estadio t osco o degenerado, sino qu e trab aj o, sino que, voltilm en te, a la inversa, t enga a lo defin e como momento necesa ri o de la formacin del s te por un momento del espri tu , eligien do en cier to esprit u religioso y, por ello e n el sentido de la di al c- modo co mo mxima la figura retr ica P'!..

Ba staba slo algo de muY t ament e porque es s lo algo para ot ros: la m et aflsic a poca m onte-ca rememoracin del momento na tural del t rabaj o y la apropiacin del t raba jo ajeno so n com- del trabajo, a la vez re sultado de mediacin y, s in em- plementarias.

E st as relaci on es sociales dictan la falacia bargo, indisoluble-para que la d ialctica hegelian a se a H egel , el enmascaramien to de l su jeto como sujeto- hu biese lla mado a s misma por su nom bre.

Krit ik des Got hae r Programms e, en Kar l rese rva los p rivilegi os pe se a todas las aseveraciones Man: un d Fri ed rich En els : Ausgewahlte Schrilten , St uttgart, en cont rario , e n el p r oceso intelectual.

Cri tica del progra m a.. Marx y F. Engels : Obras escosidCls en dos tomo s, Mosc, Ed. Kro ner," op. I1, pg. Slo el se r a u toconsci ente de tod o esto podra haber ci n, reap arece monitoriamente una y otra vez tal se- llevado a la dial ctica h egeliana ms all d e s misma; p a racin : el espritu no puede de senlazarse jams e n- pero tal a u toconci encia ha hecho que se le desvanezca te rament e de sus relaciones para con la naturaleza que semejante cosa, p ues de serlo se pronunciarfa ese nom- ha de dominar; pues para dominarla, las obedece, e n- bre que la tien e he chizada.

Puesto que de nada se sab e clu so su or gull osa soberana se compra con grandes sino de lo que pasa a travs de l trabajo, ste se con- fatiga s 16, Ma s la m etafsica del espri tu , que hace a ste vierte.

Tal es. Con todo cin de l trabajo con lo ab so luto t iene sus razones ati- lo cuaJ hace juegos m alaba res la teor a de! Pero se ver se fuera.

As, pu es, no habr nada en el mundo que desmentida, porque no se puede lograr la r edu cci n de no se le aparezca al hombre e xcl usiva men te a travs lo exis ten te al espri tu , y porque-como sa ba el mi s- del t rabajo social: incluso la pura natural eza, en la mo H egel-es preci so aban do na r la po stura gn ose ol- medida en que el t rabaj o carezca de podero alguno gica cuan do se la ll eva hasta el fin m as su verdad con- sob re ell a.

Slo puede ejercerse la c ri tica de la id en- " Cf. Max Horkheimer y Theodor W. Adorno : Diale ktik du tificacin del espritu con el trabaj o confrontando su AufkUirung, Amsterdam, , pg.

Es hecho, Ia. Tal concepto de sal de cambio, en la que todo cuanto hay es un ser sistema implica una identidad de sujeto y objeto des- para ot r o, se halla dominada por quienes disponen plegada hasta en cerrar todo en s, ha sta lo absoluto; acerca de la produccin social; y de es te modo se ve- y la verdad del sistema choca con semejante identidad.

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