Sørensen, Asger

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Aliénation, Entfremdung – and Alienation. Hegel’s Solidary Displacement of Diderot

Sørensen, Asger

(Beograd: Institut za filozofiju i društvenu teoriju, 2021)

TY  - JOUR
AU  - Sørensen, Asger
PY  - 2021
UR  - https://journal.instifdt.bg.ac.rs/index.php/fid/article/view/1373
UR  - http://rifdt.instifdt.bg.ac.rs/123456789/2487
AB  - Hegel’s Phenomenology of Spirit put alienation high on the philosophical agenda, as was readily recognized by Marx. Relatively well-known is also that Hegel’s concept of alienation was inspired by Goethe’s translation of Diderot’s dialogue Rameau’s Nephew, but the details and the conceptual implications of these details typically escape scholarly attention. Recognizing the basic idea of alienation as not-belonging to or being deprived of something, I emphasize that alienation implies a movement towards the limits of the human being, in which the mental suffering this involves is conditioned by social pathologies. To substantiate this claim, I show how Diderot’s satire implies uncompromising materialist social criticism, but that it does not employ the term ‘aliénation’ but instead reserves it for a kind of frenzy that borders on insanity. My claim is then that, in Goethe’s translation of Diderot’s dialogue, and in his translation of ‘aliénation’ to ‘Entfremdung’, Hegel found a general key for the conceptual critique of the spirit of Modernity. I therefore argue that, in the Phenomenology, Hegel employed alienation in more than one sense, raising madness to the level of a characteristic of Modernity, stressing the detrimental implications for consciousness under such living conditions, emphasizing how alienation works as negation, and, finally, pointing nevertheless to the possibility of embracing social and political reality.
AB  - Hegelova Fenomenologija duha je postavila otuđenje u sam centar filozofske agende, kako je 
Marks uvideo. Relativno je dobro poznato i da je Hegel u ovome bio inspirisan Geteovim 
prevodom Didroovog dijaloga Ramoov sinovac, ali detalji i pojmovne implikacije ovih detalja 
najčešće ostaju nerazmotreni. Prepoznajući osnovnu ideju otuđenja kao ne-pripadanja ne čemu, ili lišenosti nečega, u radu naglašavam da otuđenje podrazumeva jedno kretanje ka 
granicama ljudskog bića, da ono podrazumeva načine na koji socijalne patologije uslovljavaju 
potencijalne mentalne probleme, i da ovaj problem zahteva društvenu kritiku. Da bih ovo 
potkrepio, pokazujem da Didroova satira predstavlja beskompromisnu materijalističku druš tvenu kritiku, ali i da ova kritika ne koristi pojam ‘aliénation’, koji ovde ostaje rezervisan za 
neku vrstu mahnitosti koja se graniči sa ludilom. U tom smislu argumentujem da u Geteovom 
prevodu Didroovog dijaloga, i posebno u njegovom prevodu ‘aliénation’ kao ‘Entfremdung’, 
Hegel pronalazi opšti ključ za konceptualnu kritiku duha modernosti. Stoga argumentujem 
da u Fenomenologiji, Hegelov pojam otuđenja ima više značenja – Hegel ludilo uzdiže do nivoa Modernosti, naglašava negativne implikacije života u ovakvim uslovima po ljudsku svest, 
objašnjava da otuđenje funkcioniše kao negacija i, naposletku, ukazuje na mogućnost pomirenja sa društvenom i političkom realnošć
PB  - Beograd: Institut za filozofiju i društvenu teoriju
T2  - Filozofija i društvo/Philosophy and Society
T1  - Aliénation, Entfremdung – and Alienation. Hegel’s Solidary Displacement of Diderot
T1  - Aliénation, Entfremdung – i otuđenje. Hegelovo solidarno  dislociranje Didroa
IS  - 4
VL  - 32
SP  - 589
EP  - 628
DO  - 10.2298/FID2104589S
ER  - 
@article{
author = "Sørensen, Asger",
year = "2021",
abstract = "Hegel’s Phenomenology of Spirit put alienation high on the philosophical agenda, as was readily recognized by Marx. Relatively well-known is also that Hegel’s concept of alienation was inspired by Goethe’s translation of Diderot’s dialogue Rameau’s Nephew, but the details and the conceptual implications of these details typically escape scholarly attention. Recognizing the basic idea of alienation as not-belonging to or being deprived of something, I emphasize that alienation implies a movement towards the limits of the human being, in which the mental suffering this involves is conditioned by social pathologies. To substantiate this claim, I show how Diderot’s satire implies uncompromising materialist social criticism, but that it does not employ the term ‘aliénation’ but instead reserves it for a kind of frenzy that borders on insanity. My claim is then that, in Goethe’s translation of Diderot’s dialogue, and in his translation of ‘aliénation’ to ‘Entfremdung’, Hegel found a general key for the conceptual critique of the spirit of Modernity. I therefore argue that, in the Phenomenology, Hegel employed alienation in more than one sense, raising madness to the level of a characteristic of Modernity, stressing the detrimental implications for consciousness under such living conditions, emphasizing how alienation works as negation, and, finally, pointing nevertheless to the possibility of embracing social and political reality., Hegelova Fenomenologija duha je postavila otuđenje u sam centar filozofske agende, kako je 
Marks uvideo. Relativno je dobro poznato i da je Hegel u ovome bio inspirisan Geteovim 
prevodom Didroovog dijaloga Ramoov sinovac, ali detalji i pojmovne implikacije ovih detalja 
najčešće ostaju nerazmotreni. Prepoznajući osnovnu ideju otuđenja kao ne-pripadanja ne čemu, ili lišenosti nečega, u radu naglašavam da otuđenje podrazumeva jedno kretanje ka 
granicama ljudskog bića, da ono podrazumeva načine na koji socijalne patologije uslovljavaju 
potencijalne mentalne probleme, i da ovaj problem zahteva društvenu kritiku. Da bih ovo 
potkrepio, pokazujem da Didroova satira predstavlja beskompromisnu materijalističku druš tvenu kritiku, ali i da ova kritika ne koristi pojam ‘aliénation’, koji ovde ostaje rezervisan za 
neku vrstu mahnitosti koja se graniči sa ludilom. U tom smislu argumentujem da u Geteovom 
prevodu Didroovog dijaloga, i posebno u njegovom prevodu ‘aliénation’ kao ‘Entfremdung’, 
Hegel pronalazi opšti ključ za konceptualnu kritiku duha modernosti. Stoga argumentujem 
da u Fenomenologiji, Hegelov pojam otuđenja ima više značenja – Hegel ludilo uzdiže do nivoa Modernosti, naglašava negativne implikacije života u ovakvim uslovima po ljudsku svest, 
objašnjava da otuđenje funkcioniše kao negacija i, naposletku, ukazuje na mogućnost pomirenja sa društvenom i političkom realnošć",
publisher = "Beograd: Institut za filozofiju i društvenu teoriju",
journal = "Filozofija i društvo/Philosophy and Society",
title = "Aliénation, Entfremdung – and Alienation. Hegel’s Solidary Displacement of Diderot, Aliénation, Entfremdung – i otuđenje. Hegelovo solidarno  dislociranje Didroa",
number = "4",
volume = "32",
pages = "589-628",
doi = "10.2298/FID2104589S"
}
Sørensen, A.. (2021). Aliénation, Entfremdung – and Alienation. Hegel’s Solidary Displacement of Diderot. in Filozofija i društvo/Philosophy and Society
Beograd: Institut za filozofiju i društvenu teoriju., 32(4), 589-628.
https://doi.org/10.2298/FID2104589S
Sørensen A. Aliénation, Entfremdung – and Alienation. Hegel’s Solidary Displacement of Diderot. in Filozofija i društvo/Philosophy and Society. 2021;32(4):589-628.
doi:10.2298/FID2104589S .
Sørensen, Asger, "Aliénation, Entfremdung – and Alienation. Hegel’s Solidary Displacement of Diderot" in Filozofija i društvo/Philosophy and Society, 32, no. 4 (2021):589-628,
https://doi.org/10.2298/FID2104589S . .

Classical Critical Theory, Epistemological Dialectics and General Economy. Reply to Criticism Raised in Belgrade and Shanghai

Sørensen, Asger

(Beograd : Institut za filozofiju i društvenu teoriju, 2021)

TY  - JOUR
AU  - Sørensen, Asger
PY  - 2021
UR  - http://rifdt.instifdt.bg.ac.rs/123456789/2392
AB  - In my response, I initially defend my preference for classical Critical Theory, emphasizing its continued relevance in capitalist modernity, stressing that the epistemological approach does not imply dogmatism with regards to scientific theory or Historical Materialism, just as it does not imply closure with regards to political democracy. When it comes to the dialectics of the classics, I also defend an epistemological approach, arguing that the dialectics aiming for truth implies critique and negativity. However, confronted with the duality of transcendental ideas and historical relativity, I express my confidence in human intuition. Following Hegel, determinate negation must sublate the intuitively conceived universality to a new conception that contains the result of the negation. Finally, I do not see how the conceptual aporias of general economy can be solved by the current political degrowth project. Still, politics is what we need more of, namely social democracy.
AB  - Na početku, branim svoju privrženost klasičnoj kritičkoj teoriji, naglašavajući njenu kontinuiranu relevantnost u kapitalističkoj modernosti, ističući da epistemološki pristup ne implicira 
dogmatizam u pogledu teorije saznanja ili istorijskog materijalizma, dovršenost u pogledu 
političke demokratije. Kada je u pitanju dijalektika u klasičnom smislu, takođe branim epistemološki pristup, argumentujući da dijalektika koja stremi istini implicira kritiku i negativnost. 
Međutim, suočen sa dualnošću transcendentnih ideja i istorijske relativnosti, izražavam svoje 
poverenje u ljudsku intuiciju. Sledeći Hegela, negacija neposredno datog mora da uključi intuitivno shvaćenu univerzalnost u novu koncepciju koja sadrži rezultat negacije. Takođe, ne 
vidim kako se pojmovne aporije opšte ekonomije mogu rešiti unutar savremene politike 
,od-rastaʻ (Degrowth). Ipak, treba nam više a ne manje politike, i to one socijal-demokratske.
PB  - Beograd : Institut za filozofiju i društvenu teoriju
T2  - Filozofija i društvo/Philosophy and Society
T1  - Classical Critical Theory, Epistemological Dialectics and General Economy. Reply to Criticism Raised in Belgrade and Shanghai
T1  - Klasična kritička teorija, epistemološka dijalektika i opšta ekonomija.  Odgovor na kritike iz Beograda i Šangaja
IS  - 1
VL  - 32
SP  - 40
EP  - 64
DO  - 10.2298/FID2101040S
ER  - 
@article{
author = "Sørensen, Asger",
year = "2021",
abstract = "In my response, I initially defend my preference for classical Critical Theory, emphasizing its continued relevance in capitalist modernity, stressing that the epistemological approach does not imply dogmatism with regards to scientific theory or Historical Materialism, just as it does not imply closure with regards to political democracy. When it comes to the dialectics of the classics, I also defend an epistemological approach, arguing that the dialectics aiming for truth implies critique and negativity. However, confronted with the duality of transcendental ideas and historical relativity, I express my confidence in human intuition. Following Hegel, determinate negation must sublate the intuitively conceived universality to a new conception that contains the result of the negation. Finally, I do not see how the conceptual aporias of general economy can be solved by the current political degrowth project. Still, politics is what we need more of, namely social democracy., Na početku, branim svoju privrženost klasičnoj kritičkoj teoriji, naglašavajući njenu kontinuiranu relevantnost u kapitalističkoj modernosti, ističući da epistemološki pristup ne implicira 
dogmatizam u pogledu teorije saznanja ili istorijskog materijalizma, dovršenost u pogledu 
političke demokratije. Kada je u pitanju dijalektika u klasičnom smislu, takođe branim epistemološki pristup, argumentujući da dijalektika koja stremi istini implicira kritiku i negativnost. 
Međutim, suočen sa dualnošću transcendentnih ideja i istorijske relativnosti, izražavam svoje 
poverenje u ljudsku intuiciju. Sledeći Hegela, negacija neposredno datog mora da uključi intuitivno shvaćenu univerzalnost u novu koncepciju koja sadrži rezultat negacije. Takođe, ne 
vidim kako se pojmovne aporije opšte ekonomije mogu rešiti unutar savremene politike 
,od-rastaʻ (Degrowth). Ipak, treba nam više a ne manje politike, i to one socijal-demokratske.",
publisher = "Beograd : Institut za filozofiju i društvenu teoriju",
journal = "Filozofija i društvo/Philosophy and Society",
title = "Classical Critical Theory, Epistemological Dialectics and General Economy. Reply to Criticism Raised in Belgrade and Shanghai, Klasična kritička teorija, epistemološka dijalektika i opšta ekonomija.  Odgovor na kritike iz Beograda i Šangaja",
number = "1",
volume = "32",
pages = "40-64",
doi = "10.2298/FID2101040S"
}
Sørensen, A.. (2021). Classical Critical Theory, Epistemological Dialectics and General Economy. Reply to Criticism Raised in Belgrade and Shanghai. in Filozofija i društvo/Philosophy and Society
Beograd : Institut za filozofiju i društvenu teoriju., 32(1), 40-64.
https://doi.org/10.2298/FID2101040S
Sørensen A. Classical Critical Theory, Epistemological Dialectics and General Economy. Reply to Criticism Raised in Belgrade and Shanghai. in Filozofija i društvo/Philosophy and Society. 2021;32(1):40-64.
doi:10.2298/FID2101040S .
Sørensen, Asger, "Classical Critical Theory, Epistemological Dialectics and General Economy. Reply to Criticism Raised in Belgrade and Shanghai" in Filozofija i društvo/Philosophy and Society, 32, no. 1 (2021):40-64,
https://doi.org/10.2298/FID2101040S . .
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