In the Philosophy of Right Hegel develops the concept Sittlichkeit (Ethical life) that represents Hegel´s view of how the State should be constituted. In Critique of Hegel’s ´Philosophy of Right` Marx provides a critical so called “Prussian” reading of Hegel as ultimately a defense for the Prussian empire of that time. The study focuses on a close reading of the chapter on the state, which includes the paragraphs 257-313 in the Philosophy of Right. It examines how Marx’s philosophy developed from this Criticism including some of his basic concepts, notably Gemeinwesen and Gattungswesen, that he takes over from Hegel and includes in his own theories of human alienation. The essay discusses how Marx’s criticism of Hegel as a pantheistic thinker is also directed against his dialectical theory. The conclusion is that Marx’s philosophy seeks to overcome dialectics and ultimately philosophy itself, while also showing how strong his connection is to Hegel and German Idealism. / I Rättsfilosofin utvecklar Hegel begreppet Sittlichkeit (Sedlighet) som representerar hans syn på hur staten ska vara konstruerad. I Till kritiken av Hegels Rättsfilosofi gör Marx en kritisk läsning av Hegels Rättsfilosofi, som brukar kallas för den ”Preussiska läsningen”, eftersom den tolkas som ett försvar av den dåtida Preussiska staten. Studien fokuserar på en närläsning av paragraferna 257-313 i Rättsfilosofin samt på Marx Kritik. Analysen fokuserar på hur Marx tänkande och begrepp växer fram utifrån denna kritiska läsning. I centrum står begreppen Gemeinwesen, (socialt väsen) och Gattungswesen (art-väsen), vilka Marx tar över från Hegel och införlivar teorier om människans alienation. Uppsatsen diskuterar hur Marx kritik av Hegel som panteistisk tänkare också riktar sig mot Hegels dialektiska teori. Slutsatsen är att Marx filosofi siktar mot ett övervinnande av dialektiken och till sist av filosofin som sådan, samtidigt som den visar hur stark hans koppling till Hegel och den tyska idealismen är.

Two long-standing and erroneous claims have plagued Marxism for the past century. First, Marx held no static view of human-nature. Second, Marx's theory of alienation was the naive view of a young Marx, which was jettisoned in his wiser adult years. Both views are demonstrable false. Moreover, the validity of his theory of human nature, and alienation, are contingent upon the acceptance of each other. One cannot fully comprehend his view of alienation without understanding his view of human nature, and vice versa. Upon demonstrating Marx's theory of human nature, and defending it as a crucial bedrock for the theory of alienation, mainstream rejections of each will be considered, and critiqued. The constant misunderstanding of Marx's theory of human nature comes in his unique theory of essence. He is an essentialist, with a fluid conception of man's essence. One's historical essence is an ensemble of socio-historical reflections, dialectically interplaying off a historically transcending essentialism.

Anthropocentric Turn of Late Capitalism Abstract Bc. Radek Holodňák This paper constitutes the first step towards a complex description of the transformation of production relationships under late capitalism while paying special attention to the theme of human emancipation. The author sets as his goal to study how corporations unknowingly apply Marx's concept of the 'species being', a being which constitutes itself in the process of work, with the aim of keeping capitalist production efficient and up to date with current demand. To accomplish this, explanations of the concepts 'alienated labour' and 'species being' are presented, drawing mainly from Marx's Economic and Philosophic Manuscripts in the context of the evolution of human organizations as described by Frederic Laloux in Reinventing Organizations. The first chapter introduces theses concerning the tendency of capitalism to overcome and outlive itself due to the realization of the inner antinomies. One of the manifestations of this phenomenon is the so-called anthropocentric turn in which the centre of interest of late-capitalist production is shifted from material goods to man. This anthropocentric turn, enabled by unique material conditions, introduces fundamental changes to the production process, work organization, and workplace relationships...