Question

1-3 INTERNAL CONTRADICTION IN MARX

urgent** 1-2 hours would be great but up to 12 would be sufficient.

https://www.marxists.org/archive/marx/works/1845/german-ideology/ch01a.htm

WIthin Marx, THe German Ideology, Part I, Setion A-B within any of the sngle sections. Can be just within A or just within B if strong. Where are his internal contraditions i.e. when is Marx inconsistent with what Marx is saying.

Answer 1

As weopposing other phrases, and that they are in no way combating the real existing world when they are merely combating the phrases of this world. The only results which this philosophic criticism could achieve were a few (and at that thoroughly one-sided) elucidations of Christianity from the point of view of religious history; all the rest of their assertions are only further embellishments of their claim to have furnished, in these unimportant elucidations, discoveries of universal importance.
It has not occurred to any one of these philosophers to inquire into the connection of German philosophy with German reality, the relation of their criticism to their own material surroundings. hear from German ideologists, Germany has within the final few years long gone by way of an unparalleled revolution. The decomposition of the Hegelian philosophy, which started with Strauss, has developed right into a universal ferment into which the entire powers of the past are swept. Within the general chaos mighty empires have arisen most effective to meet with on the spot doom, heroes have emerged momentarily simplest to be hurled again into obscurity by using bolder and superior opponents. It was a revolution beside which the French Revolution was child play, a world battle beside which the struggles of the Diadochi [successors of Alexander the Great] show up insignificant. Principles ousted one yet another, heroes of the intellect overthrew every other with unheard-of rapidity, and within the three years 1842-45 more of the past was once swept away in Germany than at other times in three centuries.
All that is supposed to have taken location within the realm of pure concept.
Certainly it's an exciting occasion we're coping with: the putrescence of the absolute spirit. When the last spark of its life had failed, the quite a lot of components of this caput mortuum commenced to decompose, entered into new combos and shaped new resources. The industrialists of philosophy, who until then had lived on the exploitation of the absolute spirit, now seized upon the new mixtures. Every with all viable zeal set about retailing his apportioned share. This naturally gave rise to competitors, which, to begin with, was once carried on in reasonably staid bourgeois fashion. Later when the German market used to be glutted, and the commodity regardless of all efforts discovered no response in the world market, the business used to be spoiled in the natural German method by using fabricated and fictitious construction, deterioration in excellent, adulteration of the raw substances, falsification of labels, fictitious purchases, invoice-jobbing and a credit system devoid of any real groundwork. The competitors became a bitter struggle, which is now being extolled and interpreted to us as a revolution of world value, the begetter of the most prodigious results and achievements.
If we wish to rate at its true value this philosophic charlatanry, which awakens even within the breast of the sincere German citizen a glow of countrywide pride, if we desire to deliver out naturally the pettiness, the parochial narrowness of this whole younger-Hegelian movement and in certain the tragicomic distinction between the illusions of these heroes about their achievements and the exact achievements themselves, we have got to seem at the entire spectacle from a standpoint pastp. 21accordingly the certain criticism of character representatives of this motion with a few general observations, elucidating the ideological premises fashioned to all of them. These remarks will suffice to denote the standpoint of our criticism insofar as it's required for the understanding and the inducement of the next man or woman criticisms. We oppose these remarks three to Feuerbach in designated seeing that he is the one one who has as a minimum made some progress and whose works may also be examined de bonne foi.
1. Ideology in general, and peculiarly German Philosophy
A. We know handiest a single science, the science of history. You can seem at historical past from two aspects and divide it into the history of nature and the history of guys. The 2 sides are, nonetheless, inseparable; the history of nature and the history of men are based on every different so long as men exist. The historical past of nature, called traditional science, does no longer hindrance us right here; but we will be able to ought to evaluate the history of guys, because practically the whole ideology quantities either to a distorted theory of this history or to a entire abstraction from it. Ideology is itself most effective one of the facets of this history.

German criticism has, proper up to its present day efforts, certainly not quitted the realm of philosophy. Some distance from inspecting its normal philosophic premises, the entire body of its inquiries has clearly sprung from the soil of a precise philosophical procedure, that of Hegel. Not only in their solutions however of their very questions there was a mystification. This dependence on Hegel is the rationale why now not any such cutting-edge critics has even tried a comprehensive criticism of the Hegelian system, however much every professes to have advanced past Hegel. Their polemics in opposition to Hegel and in opposition to one another are restricted to this every extracts one part of the Hegelian procedure and turns this towards the whole method as well as against the sides extracted by using the others. To begin with they extracted pure unfalsified Hegelian classes comparable to substance and self-recognition, later they desecrated these classes with more secular names akin to species the unique, Man,and many others.
The complete physique of German philosophical criticism from Strauss to Stirner is constrained to criticism of religious conceptions. [The following passage is crossed out in the manuscript:] claiming to be the absolute redeemer of the world from all evil. Faith was once constantly considered and dealt with as the arch-enemy, as the superb purpose of all relations repugnant to those philosophers. The critics started from actual religion and actual theology. What devout consciousness and a religious idea quite supposed was once decided variously as they went along. Their advance consisted in subsuming the allegedly dominant metaphysical, political, juridical, moral and different conceptions under the class of devout or theological conceptions; and similarly in announcing political, juridical, ethical realization as religious or theological, and the political, juridical, moral man man in the last hotel as religious. The dominance of faith used to be taken as a right. Steadily every dominant relationship was once stated a devout relationship and modified right into a cult, a cult of legislation, a cult of the State, and so forth. On all sides it was once only a question of dogmas and perception in dogmas. The world was sanctified to an ever-increasing extent till at final our venerable Saint Max used to be ready to canonise it en bloc and hence get rid of it once for all.
The historical Hegelians had comprehended everything as soon as it used to be lowered to an Hegelian logical class. The younger Hegelians criticised everything by way of attributing to it religious conceptions or via pronouncing it a theological subject. The younger Hegelians are in contract with the ancient Hegelians of their belief in the rule of faith, of standards, of a common principle in the present world. Best, the one social gathering attacks this dominion as usurpation, at the same time the other extols it as legit.
Due to the fact the younger Hegelians remember conceptions, thoughts, strategies, correctly all the products of attention, to which they attribute an unbiased existence, as the actual chains of guys (just because the old Hegelians declared them the actual bonds of human society) it is evident that the younger Hegelians have to fight handiest against these illusions of awareness. Considering the fact that, in keeping with their fantasy, the relationships of men, all their doings, their chains and their boundaries are products of their consciousness, the younger Hegelians logically put to men the moral postulate of changing their reward cognizance for human, valuable or egoistic awareness, and thus of disposing of their limitations. This demand to change recognition quantities to a requirement to interpret truth in one other manner, i.E. To understand it by means of one other interpretation. The young-Hegelian ideologists, despite their allegedly world-shattering" statements, are the staunchest conservatives. The most contemporary of them have discovered the correct expression for their exercise after they declare they're simplest combating towards phrases. They disregard, nonetheless, that to those phrases they themselves are best opposing different phrases, and that they are never combating the real existing world when they are simply combating the phrases of this world. The one results which this philosophic criticism would acquire have been a number of (and at that wholly one-sided) elucidations of Christianity from the factor of view of religious historical past; all of the rest of their assertions are best further gildings of their declare to have furnished, in these unimportant elucidations, discoveries of universal significance.
It has no longer befell to anybody of those philosophers to inquire into the connection of German philosophy with German fact, the relation of their criticism to their possess material surroundings.