Issued also as inaugural dissertation. / Includes bibliographical references.

Zugl.: Berlin, Freie Univ., Diss., 2007

Inaug.-diss.--Greifswald. / Lebenslauf.

No description available.

In this thesis I argue that following Hegel's commitment to both political philosophy and political theory, Max Stirner, Karl Marx and Friedrich Nietzsche take flight from doing political theory in the 'Western' tradition. I demonstrate that Stirner, Marx and Nietzsche all use their own respective notions of political philosophy to criticise the very idea of doing political theory per . re. The evidence for this is to be found in both their refusal to do political theory and in their notions of prophetic agency. I further argue that this development is bound-up with their particular responses to the post-Hegelian milieu of which they were a part. As such, Stirner, Marx and Nietzsche all subscribed to a novel form of secularised eschatology. Although there have been studies of this secularisation thesis before, most notably by Karl Löwith, and groundbreaking though this study is, it is related to the difficult period in which in was written (the 1930's and 40's). Löwith for example, is concerned with the impact that eschatological thought has on the formation of totalitarian regimes more generally. As a result, such studies, which might encapsulate Hegel's own thought, are often rejected as but a species of the kind of eschatological literature which are also held to be necessarily repressive. However, in this thesis I point to an important cleavage between Hegel and his followers: Hegel, despite his eschatological outlook, remains firmly tied to the traditional 'Western' canon in so far as we see his commitment and application to doing political theory, whether descriptive or normative, and as such it is also demonstrably supported by his own political philosophy. Whereas in the case of Stirner, Marx and Nietzsche, their own eschatological projects respectively, are used as weapons in the war against political theory. I demonstrate that this historic cleavage occurs because Stirner, Marx and Nietzsche read eschatology as primarily prophetic and forward looking while Hegel's own eschatology remains ex events. The former look to legitimating particular historical agencies of change while Hegel continues to regard the potential multiplicity's of all political agency from within the most promising liberal institutions of modern society.

Made available in DSpace on 2014-12-17T14:20:21Z (GMT). No. of bitstreams: 1 VantieCCO_TESE.pdf: 1618422 bytes, checksum: 908450c71911456ed4c68e731558acfc (MD5) Previous issue date: 2011-04-08 / Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior / This work has a study object the main thinking work of Johan Kaspar Schmidt well known as Max Stirner (1806-1856) - originally titled (in German), Der Einzige und sein Eigentun, and translated into Portuguese by the Portuguese publisher Ant?gona in 2004, under the title The Unique and its Ownership. This book was known in 1844 although its publication dated 1845 seen that the censor of that time rejected the publication request in that year - saying that ( ) in concrete passages of that work, not only God, Christ, the church and the religion are usually object of proposal blasphemy, but also because all social order, the state and the government are defined as something that should not exist simultaneously as one justifies the lie, perjury, the murder and suicide and denies the ownership right. After this first attack and rejection by its bearing the unique come to be others target, due practically to all the philosophical political thinkers its time including thinkers like Ludwig Feuerbach and Karl Marx & Friedrich Engels in spite of, on the other hand, having inspired formulations and reformulations of many of those thinkers that were against then in their times, as well as those thinkers that came after then such as Nietzsche himself. Even though this work was be victim of powerful attempts of erasing it of history, it has shown a great repercussion power and that is the main reason that led us to ask the following questions what is its big originality? , how could his author arrive at a so impactant perspective? What is its most legitimate political place? We endeavored in elaborate answers to those questions trough the exegesis of its text, taking in account both the scholarship environment where the author produced his intellectual life set - and the detailed reading of texts linked to discussion in focus, where this reading is always based upon the meaning and senses traced by the texts and its contexts as a precaution against the limits and the traps of the readings which shed light markedly on strict letter of the phrases constructs. Ours conclusions point at to the idea that a work like this , that subverts the characteristic ways of thought of the modernity, completely, continues being a utter odds, without rank in the history of thought and the moderns political practices, finding parallel possibility only, in a very special way, with a certain autharchic perspective of Ancient Greece / Este trabalho tem como objeto de estudo a principal obra do pensamento de Johan Caspar Schmidt - mais conhecido como Max Stirner (1806 1856) -, originalmente intitulada (em alem?o), Der Einzige und sein Eingentum, e traduzido para a l?ngua portuguesa - pela editora portuguesa Ant?gona - no ano de 2004, sob o t?tulo de O ?nico e a Sua Propriedade. Esta obra se tornou p?blica no ano de 1844, apesar de sua publica??o ter sido datada de 1845, visto que o censor da ?poca rejeitou o pedido de sua publica??o - naquele ano sob o argumento de que: (...) em passagens concretas desse escrito, n?o apenas Deus, Cristo, a Igreja e a Religi?o em geral s?o objeto da blasf?mia mais despropositada, mas tamb?m porque toda a ordem social, o Estado e o governo s?o definidos como algo que n?o deveria existir ao mesmo tempo em que se justifica a mentira, o perj?rio, o assassinato e o suic?dio, e nega o direito de propriedade . Ap?s este primeiro ataque e rejei??o sofridos j? no seu nascedouro, O ?nico viria a ser alvo de outros, por parte de, praticamente, todo o espectro do pensamento filos?fico-pol?tico de sua ?poca incluindo a? pensadores como Ludwig Feuerbach e Karl Marx & Friedrich Engels -, apesar de, por outro lado, ter servido de inspira??o para formula??es e reformula??es dos pensamentos de muitos daqueles que o atacaram em sua ?poca, bem como de outros pensadores posteriores, tais como o pr?prio Nietzsche. Mesmo tendo sido vitimada por poderosas tentativas de lhe apagar da hist?ria, esta obra tem demonstrado grande poder de percutir e foi isto o que nos levou a formular as seguintes quest?es: Qual ? a sua grande originalidade? , Como o seu autor p?de chegar a uma perspectiva t?o impactante? e Qual ? o seu lugar pol?tico mais leg?timo? Empreendemos um esfor?o de elaborar respostas pertinentes a estas quest?es pela via da exegese de seu texto, atribuindo relev?ncia tanto ao ambiente intelectual em que o seu autor a produziu seu contexto de vida intelectual quanto ? leitura pormenorizada dos textos atinentes ? discuss?o em foco, leitura essa sempre pautada pela aten??o aos significados e sentidos delineados pelos textos em seus contextos, como forma de precau??o contra os limites e as ciladas das leituras cujo foco incide marcadamente sobre a estrita letra das constru??es fraseol?gicas. Nossas conclus?es apontam para a id?ia de que uma obra como esta, que subverte completamente os modos de pensar caracter?sticos da modernidade, continua sendo completamente singular, inclassific?vel na hist?ria do pensamento e das pr?ticas pol?ticas modernas, s? vindo a encontrar alguma possibilidade de paralelo, de modo muito especial, com certa perspectiva aut?rquica da Gr?cia aC

FundaÃÃo de Amparo à Pesquisa do Estado do Cearà / The objective of this study is about the individual within Max Stirner from the immanent reading of his main work The Ego and Its Own (1844). The theme involving the individual is central in Stirner's work, yet so little is known and studied. Stating in an objective way, the individual for Stirner possesses an unconditional, entirely free existence, occupying a central spot, singular, unique in the world. In other words, the individual is in a Stirnerian sphere in which nothing is before or after him, where no power is imposed, no conditioning restricts him, he is free from any constraints, obligations or duties. The novelty presented by Stirner consists, apart from a defense of the individual, especially a defense of his individuality. For Stirner, the constitutive character of individuality is not social, but natural, whereas since the first contact with the world, the individual struggles to affirm himself, to the point where he becomes aware of himself as a purely selfish existence. Stirner intends to create conditions for each individual to rebel against all entities that try to suppress the power and the individual strength. Our philosopher will make use of terms like Ego or Its-own to designate this example of irreducible individuality, unrepeatable and owner of himself and the world. As Stirner's thinking was forgotten for a long time, or misrepresented by most of his critics, we chose to perform an immanent reading of the featured work without, however, discard those contributions who preceded us in the subject of this study. / O objetivo desta dissertaÃÃo consiste no estudo acerca da questÃo do indivÃduo em Max Stirner a partir da leitura imanente de sua principal obra O Ãnico e sua Propriedade (1844). A temÃtica envolvendo o indivÃduo à central na obra stirneriana, contudo, pouco conhecida e estudada. De forma objetiva, o indivÃduo para Stirner goza de uma existÃncia incondicionada, inteiramente livre, ocupando um lugar central, singular, Ãnica no mundo. Em outros termos, o indivÃduo stirneriano encontra-se numa esfera na qual nada lhes à anterior ou posterior, em que nenhum poder se lhe impÃe, nenhum condicionamento o restringe, sendo livre de quaisquer constrangimentos, imposiÃÃes ou deveres. A novidade apresentada por Stirner consiste, para alÃm de uma defesa do indivÃduo, principalmente uma defesa de sua individualidade. Para ele, o carÃter constitutivo da individualidade nÃo à social, mas natural, ao passo que, desde o primeiro contato com o mundo, o indivÃduo luta para se afirmar, atà o ponto no qual toma consciÃncia de si, como existÃncia puramente egoÃsta. Stirner intenta criar condiÃÃes para que cada indivÃduo se revolte contra todas as entidades que tentam reprimir o poder e a forÃa individuais. Nosso filÃsofo farà uso dos termos Ãnico ou Eu-proprietÃrio para designar este exemplar de individualidade irredutÃvel, irrepetÃvel e proprietÃria de si e do mundo. Como o pensamento de Stirner fora esquecido por muito tempo, ou deturpado pela maioria de seus crÃticos, optamos pela realizaÃÃo de uma leitura imanente da obra em destaque sem, no entanto, descartarmos as contribuiÃÃes daqueles que nos antecederam no estudo da temÃtica em questÃo.

Informe de Seminario para optar al grado de Licenciado en Filosofía / Este trabajo se inscribe en uno mayor que trata de la relación entre la tradición y la filosofía: en qué medida ésta necesita de aquella (cómo se vuelve parte fundamental de la filosofía la interpretación de textos de la tradición) y cómo llegar a ésta a partir de aquella (en qué medida hay un filosofar en esa interpretación), todo esto enmarcado dentro de los desarrollos fenomenológicos del joven Heidegger (a partir del cual surgieron estas preguntas, a partir de otras más específicas: por qué para ilustrar la modulación de la vida fáctica en que consiste la filosofía se tiene que pasar por San Pablo, o por Aristóteles, etc.). En ese sentido, este trabajo se alinea más bien con la segunda problemática: se trata de un ejercicio fenomenológico en torno a la obra de Max Stirner, El Único y su propiedad (Der Einzige und sein Eigentum).

Texte remanié de: Th. doct.--Philo. pol.--Paris 7, 1997. / Bibliogr. p. 319-331.

RODRIGUES, Sandro Soares. A questão do indivíduo em Max Stirner. 2015. 111f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Filosofia, Fortaleza (CE), 2015. / Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2015-12-14T15:31:20Z No. of bitstreams: 1 2015_dis_ssrodrigues.pdf: 481086 bytes, checksum: b1679ddd7a1c7e5a6db4aa8ea8c448f7 (MD5) / Approved for entry into archive by Márcia Araújo(marcia_m_bezerra@yahoo.com.br) on 2015-12-14T16:56:07Z (GMT) No. of bitstreams: 1 2015_dis_ssrodrigues.pdf: 481086 bytes, checksum: b1679ddd7a1c7e5a6db4aa8ea8c448f7 (MD5) / Made available in DSpace on 2015-12-14T16:56:07Z (GMT). No. of bitstreams: 1 2015_dis_ssrodrigues.pdf: 481086 bytes, checksum: b1679ddd7a1c7e5a6db4aa8ea8c448f7 (MD5) Previous issue date: 2015 / The objective of this study is about the individual within Max Stirner from the immanent reading of his main work The Ego and Its Own (1844). The theme involving the individual is central in Stirner's work, yet so little is known and studied. Stating in an objective way, the individual for Stirner possesses an unconditional, entirely free existence, occupying a central spot, singular, unique in the world. In other words, the individual is in a Stirnerian sphere in which nothing is before or after him, where no power is imposed, no conditioning restricts him, he is free from any constraints, obligations or duties. The novelty presented by Stirner consists, apart from a defense of the individual, especially a defense of his individuality. For Stirner, the constitutive character of individuality is not social, but natural, whereas since the first contact with the world, the individual struggles to affirm himself, to the point where he becomes aware of himself as a purely selfish existence. Stirner intends to create conditions for each individual to rebel against all entities that try to suppress the power and the individual strength. Our philosopher will make use of terms like Ego or Its-own to designate this example of irreducible individuality, unrepeatable and owner of himself and the world. As Stirner's thinking was forgotten for a long time, or misrepresented by most of his critics, we chose to perform an immanent reading of the featured work without, however, discard those contributions who preceded us in the subject of this study. / O objetivo desta dissertação consiste no estudo acerca da questão do indivíduo em Max Stirner a partir da leitura imanente de sua principal obra O Único e sua Propriedade (1844). A temática envolvendo o indivíduo é central na obra stirneriana, contudo, pouco conhecida e estudada. De forma objetiva, o indivíduo para Stirner goza de uma existência incondicionada, inteiramente livre, ocupando um lugar central, singular, única no mundo. Em outros termos, o indivíduo stirneriano encontra-se numa esfera na qual nada lhes é anterior ou posterior, em que nenhum poder se lhe impõe, nenhum condicionamento o restringe, sendo livre de quaisquer constrangimentos, imposições ou deveres. A novidade apresentada por Stirner consiste, para além de uma defesa do indivíduo, principalmente uma defesa de sua individualidade. Para ele, o caráter constitutivo da individualidade não é social, mas natural, ao passo que, desde o primeiro contato com o mundo, o indivíduo luta para se afirmar, até o ponto no qual toma consciência de si, como existência puramente egoísta. Stirner intenta criar condições para que cada indivíduo se revolte contra todas as entidades que tentam reprimir o poder e a força individuais. Nosso filósofo fará uso dos termos Único ou Eu-proprietário para designar este exemplar de individualidade irredutível, irrepetível e proprietária de si e do mundo. Como o pensamento de Stirner fora esquecido por muito tempo, ou deturpado pela maioria de seus críticos, optamos pela realização de uma leitura imanente da obra em destaque sem, no entanto, descartarmos as contribuições daqueles que nos antecederam no estudo da temática em questão.