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This book attacks purely analytical modes of thinking. Bhaskar develops a critical realist philosophy, which isolates the definition of being in terms of knowledge as the characteristic flaw of traditional philosophy. He conceives a “transformational” model of society and sees social science as explanatory, and therefore of assistance to political projects of emancipation. Concerned to bridge the gap between philosophy and politics, Dialectic argues that critical realism provides the basis of a completely new and general methodology for the human sciences. This book also contains an account of the history of Western philosophy, from its pre-Socratic origins to its contemporary post-modernist forms.
- Sales Rank: #923297 in Books
- Brand: Verso
- Published on: 1994-11-17
- Released on: 1994-11-17
- Ingredients: Example Ingredients
- Original language: English
- Number of items: 1
- Dimensions: 9.21" h x .89" w x 6.14" l,
- Binding: Paperback
- 436 pages
- Used Book in Good Condition
Review
“[I] deeply admire its vast range, rigour and originality. It will be a massively important work.”—Professor Terry Eagleton, University of Oxford
“Bhaskar goes back to the beginning of the western philosophical quest and offers a brilliant refashioning of the dialectic. Because his ‘dialectical critical realism’ is systematic, ontologically sustained and self-consciously ethical and political, he is able to give stunning readings of key chapters in the history of philosophy. This is a unique book full of gems”—Professor Peter Manicas, University of Hawaii
“In this stunning book, Roy Bhaskar develops his own programme of critical realism into a radically new and original theory of dialectics and a critique of previous theories from the ancient Greeks to twentieth-century neo-Marxism. The result is comparable in its scope and ambition to Sartre’s Critique of Dialectical Reason. It is hard to think of any other contemporary philosopher with the powers to bring this off ... In short, this is a work of the very highest importance which will be one of the major reference points of philosophical and social thinking in the nineties and beyond.”—Professor William Outhwaite, University of Sussex
About the Author
Roy Bhaskar is an independent scholar and founder of the critical realist movement in the social sciences. He is the author of several books, including The Possibility of Naturalism, Reclaiming Reality, Dialectic: The Pulse of Freedom and Philosophy and the Idea of Freedom.
Most helpful customer reviews
10 of 10 people found the following review helpful.
Future Classic in Ethics and Political Philosophy
By Hans G. Despain
This is arguably Roy Bhaskar's _magnum opus_. It is an urgently important book. It is a difficult book and may be all but impossible without a firm grasp of Bhaskar's previous work: _A Realist Theory of Science_(A Realist Theory of Science (Classical Texts in Critical Realism)), _The Possibility of Naturalism_(The Possibility of Naturalism: A philosophical critique of the contemporary human sciences (Critical Realism: Interventions)), and _Scientific Realism and Human Emancipation_(Scientific Realism and Human Emancipation (Classical Texts in Critical Realism)). The essentials of these three books are well-introduced by Andrew Collier in his _Critical Realism: An Introduction to the Philosophy of Roy Bhaskar_(Critical Realism: An Introduction to Roy Bhaskar's Philosophy). Unfortunately Collier does not discuss Bhaskar's magnum opus. Alan Norrie's book _Dialectic and Difference_ (Dialectic and Difference: Dialectical Critical Realism and the Grounds of Justice (Ontological Explorations)) book does directly engage Bhaskar's magnum opus, but functions different than as an introduction.
In Bhaskar's _A Realist Theory of Science_, he defends science and constructs a bold ontology to make sense of the activity of science, scientific experiments, and the historical development of science as a production enterprise of knowledge, theory, and "truth." In The Possibility of Naturalism, Bhaskar argues social sciences are scientific in the same sense (based on the ontology developed in _A Realist theory of Science_) but not necessarily in the "same ways" as natural sciences. In _Scientific Realism and Human Emancipation_, Bhaskar fully develops his idea of "explanatory critique" which essentially argues that the results of social sciences are latent with emancipatory potential.
The "explanatory critique" moves Bhaskar's philosophical project in a radically normative direction. It is this normative project that is unfolded in _Dialectic_.
Hegelian hypochondria refers to the worry that philosophy makes no difference in the political realm and no difference in decisions of individuals and their actual actions. In concert with Hegel, Bhaskar's aim is to overcome this Hegelian hypochondria. In other words, Bhaskar's _Dialectic_ is meant to bridge the hiatus between philosophy and politics, and between politics and ethical action.
In chapter one (the book's most accessible chapter) Bhaskar demonstrates the similarities between the fine structure of the Logic of Hegel's Dialectic and the model(s) of science outlined in critical realism. The question that Bhaskar then sets out to answer is why philosophy so often fails to have an impact in the realm of politics and day-to-day living.
The answer is something like this: (1) reality is complex and difficult to comprehend (the necessity of science and a critical realist ontological orientation), (2) social reality is full of contradictions (warranting the relevance of Hegel's dialectic), and (3) reality is radically incomplete and evolving. The latter two points are based on Bhaskar's theories of "absence" and "open totalities" (both of which are absent in Hegel). But these are just half of the story, indeed the "positive" side of the story.
The normative side of the story is something like this: (1) social reality if full of contradictions, too many philosophies merely reflect and then justify these social contradictions (e.g. Stoicism, Skepticism, Pragmatism, Postmodernism [chapter 4 is an explanatory critique of these traditions and philosophical tendencies]), (2) existential power-relations make truth claims highly continuous, (3) the evolving nature of social reality also is a place of contention and struggle over both interpretation of situations and events and especially institutional forms that determine the direction of social evolution and the constitution of political power.
The heart of the book is really chapter 3. It is here that Bhaskar defends a Habermasian theory of Truth based on a more solid critical realist ontology. He then argues the internal desire for autonomy (the very drive of science itself) moves from a desire for Truth to a desire for Freedom.
There is no simple way to summarize the heart, chapter 3, of this book. This is because Bhaskar's conception of Truth is not a simple matter. The critical realist ontology of: stratification, differentiation, relationality, non-identity, emergence, absence, and open totality, make it a rather difficult matter, but intransitively grounded. Likewise for Freedom. Freedom is not an end state in either the Berlinian positive or negative form. Rather for Bhaskar Freedom is a type of process, a process of "de-alienation." The de-alienation is not necessarily the art of Becoming the "essential" creature evolution (or god) intended (it is not clear in this book that Bhaskar is defending essentialism). Rather for Bhaskar, Freedom is the historical augmentation of autonomy for the existential creature in the process of Becoming (in Space, Time, Tense [i.e. existential social context]).
This is a highly political book. It is arguing that philosophy tends toward being apolitical because of (1) the complexity of reality, (2) the difficulty of comprehending reality, (3) contradictory nature of social being, (4) power-relations that constitute social being, (5) the evolving and changing nature of social being within a social institutional framework of already established relations of political power and social control, and (6) the dominance of impoverished philosophical and scientific conceptions of social being.
The book is a call to action, a demand for greater autonomy and an extension of democratic relations. However, the actual political activity and ethical action to sustain the basic philosophical framework the book provides has yet to be written or identified.
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