David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
Learn more about PhilPapers
The Proceedings of the Twenty-First World Congress of Philosophy 12:175-182 (2007)
This paper offers an analysis of central features of modern world history which suggest a confirmation, and extension, of something resembling Fukuyama's Kojeve-Hegel *end of history' thesis. As is well known, Kojeve interpreted Hegel as having argued that in a meaningful sense history, as struggle and endeavour to achieve workable stasis in the mutual relations of selves and state-society collectivities, literally came to an end with Napoleon's 1806 victory at the battle of Jena. That victory led to the establishment or consolidation of a European system which significantly embodied the conceptually ideal roles and mutual relations of individual, state, law, and culture (including religious culture), in the aggregated states ruled or presided over by Napoleon. For Hegel the universal structures which constitute the progression of the Absolute are importantly independent of the actual concrete historical individuals and doings which embody and implement them. Once realized upon the earth, the idea of a civil society living, under law, with a sustainable religious and national normative ideology is inexpungible. Even if it has for a time dimmed, it will resurface and re-present itself, and, for Kojeve, has done so, in the gradual articulation of European union and the formations of the League of Nations and its successor the United Nations, in the world that is still our present world. It is much of this model that Fukuyama adopted, and conceived, more explicitly than perhaps either Hegel or Kojeve had done, as a realized triangulation of democracy, liberal individual rights ideology, and capitalism. The realization came to the fore, in Fukuyama's view, in the matrix of the events set in motion by the fall of communism in the European world in 1989. Contrary to Fukayama, of course, there has been rather a lot of 'history' very dramatically in the years in and since 1989, and of course especially explosively in 2001. This recent history notwithstanding, the end of history thesis seems plausible and defensible. Four large geopolitical struggles may be identified, as constituting sequential clusters of argument aimed at determining the human telos, or end-state. They constitute also a sequence of reductios of blueprints that are rivals to the liberalism-democracy-capitalism complex. The four are World War I and the geopolitical struggles between Liberal modernism and fascism, communism, and Islamism. Analyses of these four struggles are offered and defended
|Keywords||No keywords specified (fix it)|
|Categories||categorize this paper)|
Setup an account with your affiliations in order to access resources via your University's proxy server
Configure custom proxy (use this if your affiliation does not provide a proxy)
|Through your library|
References found in this work BETA
No references found.
Citations of this work BETA
No citations found.
Similar books and articles
Dun Zhang (2010). “The End of History ” and the Fate of the Philosophy of History. Frontiers of Philosophy in China 5 (4):631-651.
Chris Hughes (2011). Liberal Democracy as the End of History: Fukuyama and Postmodern Challenges. Routledge.
Lawrence S. Stepelevich (forthcoming). Max Stirner and the Last Man. Heythrop Journal.
Panagiotis Thanassas (2009). Hegel's Hermeneutics of History. Archiv für Geschichte der Philosophie 91 (1):70-94.
Jeffrey Friedman (1989). The New Consensus: I. The Fukuyama Thesis. Critical Review 3 (3-4):373-410.
Sergei Prozorov (2008). Russian Postcommunism and the End of History. Studies in East European Thought 60 (3):207 - 230.
Klaus Brinkmann (2000). System and History in Hegel. The Proceedings of the Twentieth World Congress of Philosophy 7:169-177.
Risto Pitkänen (2010). Art and its History. Nordic Journal of Aesthetics 21 (39).
Peter Crafts Hodgson (2012). Shapes of Freedom: Hegel's Philosophy of World History in Theological Perspective. Oxford University Press.
Victoria S. Harrison (2005). The Metamorphosis of “the End of the World”: From Theology to Philosophy and Back Again. Philosophy and Theology 17 (1/2):33-50.
Alan M. Olson (2000). Epochal Consciousness and the Philosophy of History. The Proceedings of the Twentieth World Congress of Philosophy 2000:159-171.
Thom Brooks (2013/2009). Hegel's Political Philosophy: A Systematic Reading of the Philosophy of Right. Edinburgh University Press.
Teshale Tibebu (2010). Hegel and the Third World: The Making of Eurocentrism in World History. Syracuse University Press.
Added to index2011-12-02
Total downloads5 ( #216,860 of 1,096,585 )
Recent downloads (6 months)1 ( #258,571 of 1,096,585 )
How can I increase my downloads?