By Terrence Ball
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Or, if one is a philosophical purist, one might reimmerse oneself in Hegelian (or some other) metaphysics, consoling oneself with the notion that if the actual continues to resist becoming rational, perhaps this is because the rational as such is, in the end, the only reality anyway. I can only say that for myself, although I share the frustration, I simply would not know how to develop critical social theory ex nihilo, whereas unbroken confinement within the ivory tower simply is not very appealing to me.
Since the two men were not contemporaries; since there is a widespread belief that, at least so far as the relation between theory and practice is concerned, Marx surely had the last word over his "speculative idealist" predecessor; and since I consider this belief to be quite mistaken, I propose to conduct a thought experiment in which some of the perplexities of theory and practice besetting Hegel and Marx are examined rather more in the form of a dialogue, a dialogue which to this day remains radically unfinished.
If they had first of all asked what is lawful (in terms of a priori certainty, which no empiricist can upset), the idea of a social contract would retain its authority undiminished. 68 95 Kant on Theory and Practice Revolution is not de facto unwarranted, but it is primarily so when it is assumed that a certain fairness doctrine undergirds the web of social agreements and ascriptions. Kant does not offer any genuine rule of thumb for which such a doctrine may be presupposed, and thus he creates the impression that the doctrine is to be postulated for all societies, in which case revolution would always appear impermissible.