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.
Before surveying these competing views, however, something needs tobe said about the confusing term “idealism”, and about thevariety of idealism that is characteristic of Hegel and other Germanidealists.
More controversially, one now finds it argued that the traditionalpicture is simply wrong at a more general level, and that Hegel, evenin his systematic thought, was not committed to the bizarre,teleological spirit monism that has been traditionallyattributed to him because he was free of the type of traditionalmetaphysical commitments that had been criticized by Kant. Prominentamong such interpretations has been the so-calledpost-Kantian interpretation advanced by North AmericanHegel scholars Robert Pippin (1989, 2008, 2010) and Terry Pinkard(1994, 2000, 2012). From an explicitly analytic perspective, broadlysimilar views have been put forward by Robert Brandom (2002, 2007,2014) and John McDowell (2006). Thus while the traditional view seesHegel as exemplifying the very type of metaphysical speculation thatKant successfully criticised, the post-Kantian view regards him asboth accepting and extending Kant’s critique,ultimately turning it against the residual dogmaticallymetaphysical aspects of Kant’s own philosophy.
. I understand that a full explanation of the origins of the reform movements in China and Russia is a good deal more complicated than this simple formula would suggest. The Soviet reform, for example, was motivated in good measure by Moscow's sense of insecurity in the technological-military realm. Nonetheless, neither country ion the eve of its reforms was in such a state of material crisis that one could have predicted the surprising reform paths ultimately taken. ()
. One need look no further than the recent performance of Vietnamese immigrants in the U.S. school system when compared to their black of Hispanic classmates to realize that culture and consciousness are absolutely crucial to explain not only economic behavior but virtually every other important aspect of life as well. ()
Now it should be clear why the State boasts such a lofty status, not just as a Universal more real than the individual, but as one of the ultimate products of the Dialectic.
Hegel’s treatment of punishment also brings out thecontinuity of his way of conceiving of the structure and dynamics ofthe social world with that of Kant, as Kant too, inhis Metaphysics of Morals had employed the idea of thestate’s punitive action as a negating of the originalcriminal act. Kant’s idea, conceived on the model of thephysical principle of action and reaction, was structured by thecategory of community or reciprocal interaction, and wasconceived as involving what he called realopposition. Such an idea of opposed dynamic forces seems toform something of a model for Hegel’s idea of contradiction andthe starting point for his conception of reciprocalrecognition. Nevertheless, clearly Hegel articulates the structures ofrecognition in more complex ways than those derivable fromKant’s category of community.
As an Idea, the State exists externally as well as internally, independent of mere "abstract" individuals, and easily exerts real physical force, as when its armies march, its police kick in doors, or its judges put people in jail or execute them.
The Idea that is the most characteristic of these qualities of Spirit, as well as Hegel's greatest contribution to the hellish history of the 20th Century, is that of the State.
If anything, they are like what happened to Plato's Forms (the original Ideas) in , where they transcend the reality of the objects that exemplify them, but are not really "separated" from them, as Plato thought but Aristotle denied.
Hiss, then president of the Carnegie Endowment for International Peace, added his own Preface which showed the involvement of the Rockefeller Foundation in the mental health movement.
While Germany was already entering a golden age of mathematics (with Gauss, Riemann, etc.), and by the turn of the century would excel in physics (Planck, Einstein, etc.), German philosophy (and later Anglo-American) would remain burdened and mystified with the ignorance and arrogance of Hegel's treatment, wholly foreign in spirit and substance from scientific method, or even the essentials of logic.
The ultimate product of the Dialectic, however, the end of Spirit, is the Absolute Idea, which would appear to be the synthesis of absolutely everything, giving its name to Hegel's system, "Absolute Idealism." Since Hegel was the first to understand this, and since individuals have significance only in so far as they exemplify or embody some Idea, this makes Hegel the supreme individual of all history.