they benefits they choose to live with. The premise of Susan Buck-Morss’s Hegel, Haiti and Universal History is the arresting claim that Hegel’s renowned ‘master-slave dialectic’ was directly inspired by the contemporaneous Haitian Revolution. University of Pittsburgh Press, Pittsburgh, 2009, £15.50 pb Buck-Morss puts forth a convincing argument that Hegel's master-slave dialectic was inspired and written not only by consideration of ancient Greek slavery (as is conventionally understood) but also by the contemporary event of the Haitian revolution, which Hegel understood to follow from colonial domination by early Western capitalism. We are using cookies to give you the best experience on our website. Hegel, Haití and Universal History. “Hegel and Haiti” and more recent expansion on the theme in Hegel, Haiti, and Universal History.6 Havi ng herself contributed to the task of keeping the dialectical flame alive, Buck-Morss’ positioning toward these disparate trends nevertheless seems unclear.7 Does she, by drawing Hegel and Haiti The ubiquity of the category of ‘the Other’ in contemporary philosophy is an historic rebuke to Hegel – a rebuke to his optimism from the viewpoint of a later, ostensibly more sophisticated society more accustomed to the variety and enduring character of oppressed identities, whether these be sexual, racial, cultural or gender-based. She appears to me to put more power into the hands of intellectuals in shaping the outside world’s view of Haiti and ignores the tremendous power that both economic interests in the U.S. and European commercial world played, and the role, especially in the U.S., of the attempt to protect the emancipation movement from entering into the United States. summary. Buck-Morss’ discussion here is fascinating and intriguing by turns, but her image of vodou as a kind of insurgent multicultural fusion feels forced after what came previously. An argument that part of the reason for this is the rigidity of academic disciplines which force data into relatively narrow and limited structures, often setting the stage (as with the Haitian Revolution) for some particular event to never be fully understood or acknowledged. Astonishing enough in itself for the political and military odds surmounted by the former slaves (who defeated British, Spanish and French armies), the Haitian Revolution is crucial to understanding broader political dynamics of the nineteenth century – not least the eventual extirpation of slavery. This theoretical text was worth the read for Buck-Morss expansion on her earlier essay from which the book takes its name, "Hegel and Haiti." …. The initially bold and decisive lord meanwhile slides into slothful self-absorption through his dependence on the labour of the bondsman. The book contains two separate but closely related essays. Rereading these essays in the present volume, however, one is reminded that the Hegel-Haiti relation is only the most highly articulated moment in a vast constellation of references that present a novel and specific image of what Buck-Morss unapologetically calls 'Universal History', as made visible on the margins of what previously was taken to constitute History (the Western, Eurocentric history of the … During the period of the 200th anniversary of Haiti’s revolution (1991) I wrote four essays about the Haitian revolution and tried to understand how people today think about the revolution. What bothered me most was an emphasis that suggested that were intellectuals to better understand the world -- which the tight current focus of disciplines retards (and I agree with her on that), then the world of thought Visit our partner site: Marx & Philosophy Society, Visit our partner site: Marx & Philosophy Review of Books, https://marxandphilosophy.org.uk/reviews/7584_hegel-haiti-and-universal-history-review-by-philip-cunliffe/, Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported License, ‘Beyond Digital Capitalism: New Ways of Living’ by Leo Panitch and Greg Albo (eds) reviewed by Scott Timcke, ‘The Aesthetics of Resistance, Volume II’ by Peter Weiss reviewed by Chris Beausang, ‘How the World Works: The Story of Human Labour from Prehistory to the Modern Day’ by Paul Cockshott reviewed by Katie Jones, ‘Critique On The Couch: Why Critical Theory Needs Psychoanalysis’ by Amy Allen reviewed by Ali Sadeghi. Hegel, Haiti, and Universal History offers a fundamental reinterpretation of Hegel’s master-slave dialectic and points to a way forward to free critical theoretical practice from … Nonetheless, that also didn’t interest me very much. For Buck-Morss, the founding of Haiti is limited for occurring ‘within the context of European civilization’, (146-147, original emphasis). Hegel, Haití and Universal History. Hegel is a philosopher I have read and studied with care and even taught his work, especially the famed dialectical of history which plays an important role in this essay. 2. The essay is, in itself, quite something, … Please enable Strictly Necessary Cookies first so that we can save your preferences! Hobbes brusquely accepted slavery as part of the web of power relations. You can find out more about which cookies we are using or switch them off in settings. Hegel’s understanding of Haiti’s situation, and his writing on dialectical history is a primary case study to defend her more central thesis. Few books as short as Buck-Morss’ contain as much fascinating material, new interpretations, intriguing possibilities and intellectual stimulation. Does “Haiti” represent the state in this equation, or a nonstate in relation to the political identities of Euro-American The first of these is original history. modes of production. Some of the Poles even joined the former slaves as the ‘white negroes of Europe’ in the words of Jean-Jacques Dessalines, who led the Haitians to their final victory over Napoleon’s forces (75). Lastly, in thinking about this first essay of the two in the book, I found that Buck-Morss goes farther than I have been willing to go. I learned a lot from it, was challenged in my understanding of both the history of intellectual movements and its relationship to academic disciplines, and in my understanding of European and even American views of the role of slavery in the 17th to early 19the century. Susan Buck-Morss-Hegel y Haití. However, the third view is where my own interests are strongest, and what convinced me to read this book and try to think along with Buck-Morss. Instead she prefers to dwell on the intrinsic ‘racism’ of treating history in a teleological fashion, the impossibility of totalising thought, and recalling Hegel’s notorious racist views of Africa in his Philosophy of History and the Christian roots of his secular universalism. But Buck-Morss is not much interested in what Hegel brings to Haiti, or indeed how and why Haiti may make Hegel an even more impressive figure. Negrito de Mackandal. Even though Buck-Morss’s argument didn’t convince me of her project of Universal History, it was, for me, a provocative argument on at least two fronts: 1. It is with Hegel that this dichotomy of freedom and slavery is overthrown, and the logical possibility of transcending slavery entirely arises. Negrito de Mackandal. Keeping this cookie enabled helps us to improve our website. Download. La Dialéctica Del Amo-esclavo_ Una Interpretación Revolucionaria-Grupo Editorial Norma (2005) - Free download as PDF File (.pdf), Text File (.txt) or read online for free. Hegel, Haiti and revolution: the post-colonial moment. She blames this on the Marxist appropriation of Hegel, which is often presumed to see the dialectic as an idealised vision of the proletariat gaining political self-awareness through its labour. In short, she wrongfully believes that his secret cognizance about the SDR and his derogation of matters African are in sync with what his philosophy is entitled to say about the SDR and such matters. Marx’s concerns properly begin where Hegel’s end (that is, after the resolution of the master-slave dialectic and the achievement of formally recognised equality within civil society.). world? She offers a fundamental reinterpretation of Hegel's master-slave dialectic and points to a way forward to free critical theoretical practice from the prison-house of its own debates. To be sure, there is no direct evidence that Hegel was thinking of Haiti when he penned the Phenomenology. It is this end and process with which I find myself most unsympathetic. “Susan Buck-Morss provides a decisive reframing of Hegel in this wonderful book. ur English stfating bc- Prince of five an in- rty situated lat this in- ions on the vcry aetivc I see little evidence that human "morality" has progressed much at all. The scope of Hegel’s insight is reduced to a brief glimpse into a particular historical moment (155). One of the main characters in the play If for instance he regards slave rebellions in colonies of the West-Indies (Domingo, Haiti) as premature (as he does in some marginal to § 57 in the Philosophy of Right ), he seems to imply that these are not yet true states. https://doi.org/10.1007/978-90-481-8996-0_11 Ruth Kinna Anarchism, Individualism and Communism: William Morris’s Critique of Anarcho-communism , (Jan 2012) : 35–56 . Susan Buck-Morss Second, Hegel famously gives priority to the slave in his dialectic, as the servant transforms himself from the passive, obedient extension of his master’s will into an active, self-aware agent. It had the unlikely title “Hegel and Haiti,” and now she has expanded it into a slim book, Hegel, Haiti and Universal History.It still packs a … Strictly Necessary Cookie should be enabled at all times so that we can save your preferences for cookie settings. This theme about the nature of disciplines actually systematically “distorting” our knowledge of … Both of these points, Buck-Morss claims, resonate with the Haitian experience, from the banner of ‘Liberty or Death’ under which the Saint-Dominguans finally defeated Napoleon’s army (39), to the fact that the slaves emancipated themselves through their own efforts, without simply relying on the magnanimity of others or merely formal recognition: ‘Those who once acquiesced to slavery demonstrate their humanity when they are willing to risk death rather than remain subjugated’ (55). The supposed idealist becomes a hard-headed realist whose concepts are formed while reading the morning newspapers. Buck-Morss’ attitude towards Hegel is essentially instrumental. were to do more "moral" (and I don't even know what that is) analysis, then the world too, might well I found it a quite useful way to understand the Haitian Revolution and the views of the revolution which has influenced the way that many still think of Haiti today. More accurately translated as lord (Herr) and servant (Knecht), the master-slave dialectic still exerts immense influence over contemporary philosophy. (That link takes you directly to the piece, though I’m not sure it should.) - l a ed. our knowledge of history. Summary Summary This text comprises Hegel's introduction to a series of lectures on the "philosophy of history." Below is the first page of Buck-Morss’ essay, which she would expand in her 2009 book, Hegel, Haiti, and Universal History: 169 Buck-Morss is sensitive enough to the nuances of the relevant passages in the Phenomenology to point to two aspects of Hegel’s dialectic to support her case. The category of ‘the Other’ (commonly used to designate any identity defined by its subordination to that of the privileged and powerful) is as ubiquitous as to be mundane in fields and disciplines such as philosophy, sociology, social theory, psychoanalysis, political theory, cultural and literary studies. In his Introduction to Lectures on the Philosophy of World History (1837), Hegel argues that there are three ways of doing history.. This paper. However much I tried to follow the argument, too much of the evidence seemed to me to be circumstantial and suggestive rather than very solid.

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