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By Giannino Malossi

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Lindner (2013) is right when he remarks: “Marx setzt daher auch in seiner Kritik der politischen Ökonomie nicht normimmanent an, sondern arbeitet mit einem perfektionionistischen Modell der Lebensimmanenz: Die kapitalistische Produktionsweise wird anhand einer Sozio-historisch dynamisierten Konzeption menschlicher Natur kritisiert. ” (p. 348/9). K 183, di. ” Deutsche Ideologie, p. 31. ” Kapital, p. 370. 36 chapter 1 Therefore, the alienation in capitalist society has a twofold character. On the one hand, alienation means that the spiritual and the corporeal moments of labor are torn apart, which appears as the separation between intellectual and manual labor.

This movement 39 40 “the abolute Lord”, PhoS, p. 117, PhdG, p. 114. PhdG, p. 114, PhoS, p. 117. 28 chapter 1 could be interpreted as the experience of the fear of death in which the bondsman practically executes the Copernican turn towards himself. It is the experience in which self-consciousness explicates that he himself is the subjective essence of heteronomous nature. Self-consciousness can only be conceived of as being in unity with nature without contradiction if one underÂ� stands that the formal self-relation of pure self-consciousness is nothing other than the structure of the interplay of forces of living nature which is expressed as such.

Alienation in capitalist society can, according to Marx, only be overcome if mind and body are reunited and if the separation of market and production is undone. We will later see how Marx tries to conceive of the sublation of alienation as the communist revolution. However, we can already conclude that behind the attempt to conceptualize the communist revolution is hidden a philosophical problem that was central to the philosophy of Kant and German Idealism: how to conceive of the unity between spirit and nature, between autonomy and heteronomy.

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