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(marx, Hegel Exegesis, Makes the key distinction against the liberal model…

- - - - That is, the state is parasitic on the preservation of the sphere of particularism, as the very existence of the state is conditioned on the presupposition that distinctions between people will play out to their own logic within civil society
        
        that is, by presupposing the real material relations of CS, the state, in effect, washes its hands of the crime. Instead, Marx says we have to examine these presuppositions by their roots instead of taking them for granted
      - The state, by separating the political from the social, the public from the private, confronts us as something alien to our lived social relationships
        
        Thus the modern bourgeois state cannot be reconciliatory to Marx, who instead posits the state as perpetuating the very divisions the state presupposes, namely the public-private split and the particularism of CS and the divisions inherent to it
        L19
    - - However, Marx takes up a far more radical solution than mere regulation, instead staunchly advocating for
    - - ultimately, these destructive divisions are connected to the proletariat, a class "which has to bear all the burdens of society without enjoying its advantages 9123
  - - - in the communist manifesto, Marx and Engels attack the modern state for being little more than "a committee for managing the common affairs of the whole bourgeoisie" p161
    - - This makes a departure from Hegels position of the state as . Indeed, neither thinker views the state as neutral in its ends. However, while Hegel views the state as
  - - - Right off the bat, for Marx, CS IS the system of needs, or the productive forces. The police apparatus and admin are all superstructure.
        
        mode of production is key + egoism of civil society
        
        The bourgeois uses the state apparatus’ ostensibly universalizing power to in effect, trap the proletariat to further the interests of the ruling class
      - The ruling ideas are nothing more than the ideal expression of the dominant material relationships p129
        
        The set of ideas that emerge from and reinforce the existing form of material relations in society. This is what ideology does. It creates an illusion that justifies existing social and material relations
        
        Ideology reinforces, justifies, and integrates power, taking that which is humamade, and making it seem natural, inevitable, and even just. in this way, deology is akin to a camera obscura in that it flips... p111
        
        In this sense, Marx contends that ideologically illusory veil that posits the contingencies of the material reality and lived condition of individuals, mystifying what would otherwise be understood as exploitation, selfishness, and social domination as merely natural forces.
        
        marx was highly critical of Hegel's use of the development of geist as a justification for social arrangements. arrangements that Marx saw as little more than instruments of class warfare
      - political emancipation vs human emancipation
        
        Sets out a critique of a system of rights in the modern constitutional state including the beginning of his critique of Hegel
        In OTJQ we get Marx’s first attempt at a critique of ideology
        
        the concept of the bourgeois understanding of individual rights as a kind of ideology of liberal societies
        
        the state perpetuates the public private split by positing itself as ostensibly universal, and according individuals similarly ostensibly universal rights
        
        However, according rights such as right to property, security, and liberty, do not serve to realize a common humanity like Hegel suggests, but rather serve to empower the individual in his competition w/ other individuals
        
        that is the state turns the universal element, the status of the citizen, into a mere instrument for the private, competitive, self-interested, that is, anti social, individual
- - - - That is, in CS, autonomous individuals pursue their own ends. But in the process of this, they find they cannot accomplish this satisfaction without reference to others §182. Through entering into relations with other autonomous individuals to satisfy private needs, this particular means satisfies the individuals ends, while simultaneously satisfying the needs and welfare of others §183
      - In doing so, new bonds of interdependence are created, generating a collective good in the form of social prosperity, transforming natural need into social need
      - Despite being unintended, Hegel contends that this collective market behaviour possesses a collective rationality which forms a "universal family" insofar as it makes demands of individuals, and has similar responsibilities towards them §239
        
        That is, the actualization of the selfish ends of the individual establishes a system of interdependence wherein the subsistence and welfare of the one is interwoven and grounded in the subsistence and welfare of the many §183
      - Due to this rationality, H contends that a state-run economy is a backwards, pre-modern institution. However, this is not to say, as his most staunch critics may argue, that H believes CS should be without supervision
        
        To the contrary, Hegel believes that the activities of CS must be regulated to prevent systematic contingencies in the market
    - - through the division of labour, the human being is able to show his universality through 1) multiply both his needs and means of satisfying them; 2) dividing and differentiating the concrete need into individual parts, which become different needs §190
      - This universality makes isolated, abstract needs, means, and satisfaction into social ones, as the human being is compelled to produce means whereby others can be satisfied §192
      - However, the multiplication of needs that emerges from the system of needs generates excess and inequality, one of the primary contingencies of CS Hegel is concerned with
    - - The responsibility for oversight, regulation, and supervision of civil societies economic activity belongs to the states police apparatus §233
        
        To H, the police doesn't refer to a constabulary force, rather the police in a Hegelian sense includes all the functions of the state, from public works, to economic regulation, and importantly, combatting the deficiencies of poverty
        
        Whereas initially, the family, acting as a clan, is the substantial whole whose task it is to provide for the individual, both in education and supplying his livelihood during times of incapacity, CS society tears the individual from their family ties §238
      - Poverty
        
        Poverty constitutes a pernicious issue which disturbed Hegel greatly, but for which he has little in the way of a solution, a problem for which Marx will take up
        
        To H, the unrestricted activity of CS generates an accumulation of wealth on the one hand, and on the other, the destitution of a large mass of people sinking below a relative standard of living §244
        
        In this sense, H is remarkably modern on two accounts. First, for seeing poverty as a relative phenomenon linked to social needs (17A). Second, for viewing the rabble of the paupers as caused not only by poverty, but by the disposition associated with poverty §244
      - Corporations
        
        corporation assumes the role of a second family in CS §252
        
        H contends that this can remedy poverty in CS, but is under no impressions that it can solve it §253
        
        At a higher level, corporations create emotional bonds and imbue ethical ends onto the individual through membership in associations which encourage people to look beyond atomized self interest, and towards recognition of their dependence on one another and an identity with a much larger whole (17A)(§256)
        
        In raising individuals to a higher level of common pursuits, H argues that the corporation is the second ethical root of the state, with the family being the first root §255
        
        corporations both mediate between civil society and the state, and provide an ethical root for the latter
  - - - the state is the culmination and actualization of common moral goals that rational precede from one another, and the state's legitimacy is, in part, bolstered by synthesizing them (???)
    - - within morality, we find our freedom in the limiation of our arbitrary wills according to principles that we see as valid and binding for all rational beings. However, universal moral laws become too indeterminate to guide our actions, with morality being far too subjective
      - Initially, humans develop our freedom through abstract right, with its vehicle of expression found in property. But the inevitable conflicting of arbitrary wills and the possibility of wrong drive the need to go beyond abstract right to morality.
      - Instead, Hegel argues that to be truly free, we must divine the good not by subjective will, but through a well-constituted ethical life that can both unite the rights of persons in an organic system of institutions; and as a corollary, guarantee freedom. This is what we find in ethical life according to Hegel