Date: Thu, 29 Dec 1994 21:12:29 -0800 From: Ralph Dumain <rdumain-AT-igc.apc.org> Subject: Re: Hegelian scholar Raya Dunayevskaya's views Re: Dunayevskaya, Raya. HEGEL'S ABSOLUTE AS NEW BEGINNING. News & Letters. [15 pp.] Paper delivered at the 1974 binennial convention of the Hegel Society of America, originally published in ART AND LOGIC IN HEGEL'S PHILOSOPHY, edited by Warren E. Steinkraus and Kenneth L. Schmitz, Humanities Press, 1980. Since somebody finally brought up Raya Dunayevskaya and this essay in particular, I offer my own commentary for your consideration. The material below is copyrighted and must be quoted with attribution (to me personally will suffice.) -------------------------------------------------- Focusing on the final chapter of THE SCIENCE OF LOGIC, Raya emphasizes that Hegel's Absolute Idea, far from being a quiescent unity, is suffused with negativity and contains "the highest opposition in itself". The new totality is not a new content but rather form and method. Lenin's notes on Hegel and subjectivity as overcoming the opposition between Notion and Reality are discussed. The culmination of philosophy and history -- the Owl of Minerva and such metaphors -- should not be seen as the ending or final resolution of a historical process. There is a very interesting critique of Adorno. Raya reiterates her theme of the movement from practice as a form of theory, tracing her consciousness of this phenomenon back to the East German revolt of 1953. She believes that the movement from below has its echoes in the realm of Hegel studies and the thinking of intellectuals in general, for example the East European dissident philosophers. Upon rereading this essay several times, I don't find it as empty as I first did, yet there remains an incompleteness and sketchiness which I believe has to be attributed to one of two factors. There must be an implicit subtext to the argument in order to render it full and coherent. Perhaps what is required to render the argument fully intelligible is omitted here because there is a tacit assumption of a shared knowledge of Hegel among the audience for this paper. Or perhaps the fact that the argument is not consummated is due to the fact that Raya herself never worked it out, having contented herself to remain at the stage of having experienced a philosophical revelation. For all the talk of the movement from below, here she reveals herself as the quintessential philosopher. She knows that ideas have causes and consequences, so she decodes philosophers' understanding or lack thereof of Hegel, dialectics etc., as symptomatic of other weaknesses. As a general principle such a sensibility is justifiable, but Raya's textual obsessions become self-enclosed and virtually Kabbalistic. I feel that she is on the verge of saying something about subjectivity reconciling notion and reality, but she never says it. Perhaps she is on to something in suggesting that Soviet philosopher Kedrov squelches this reading of Lenin in favor of reaffirming Lenin's earlier materialism, dismissed here as the "photocopy theory of reality". Yet the argument never gels even on its own terms, and for an audience not thoroughly grounded in this subject matter, it is virtual gibberish. [R. Dumain, written 9 May 1994] ------------------
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