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9110 Philadelphia Road
Rosedale, Maryland 21237
DISTANCE: 5.0 miles
Ear Surgery (Otoplasty) Specialists in Middle River
Ear surgery, or otoplasty, is typically used to treat over-sized or prominent ears by permanently reshaping ear cartilage. Many of our Middle River otoplasty surgeons also perform rhinoplasty and eye lid surgeries. If you wish to explore exceptional cosmetic treatments for ears or other features, call us or pick a doctor above. We'll then schedule your with a free consultation with an ear surgeon near Middle River.
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The issue is that he did not make me aware of the strippers. Later, I saw him bending over and on his ass was a bunch of permanent marker. BUSTED! He kind of came clean, but the timeline of his story and his lack of details make me think it's worse than I know.Ras Sneakers - Women Ras Sneakers online on United Kingdom - 11453380VI, D.A.T.E. Sneakers - Women D.A.T.E. Sneakers online on United Kingdom - 11418940BF, He refuses to discuss it with me. Not to mention that when he came home at 4am, he had sex with me. I feel a little used.Vans Sneakers - Women Vans Sneakers online on United Kingdom - 11573593FL, HUGO CAMDEN - High heeled ankle boots - black,
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Do you want to be in a marriage to a man who goes to strip clubs or not? Did you not discuss this before you married him?
I Understand why you feel used.If you don't then he gets to choose to do what he likes stay married to you or go to strip clubs when he wants.
If it's not that big a deal it's not that big a deal. If it is then it's a deal breaker.
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My neighbour found out her fiance had simulated sex on his stag night Stripper strapped on a dildo on him and rode the dildo. His brother and all the other married men didn't go to the strip club only him and his single buddies. She didn't marry him,. She actually was so distraught she committed suicide a few weeks later.
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Only you know what is right for you and what you want. You get to choose just like he does.
Calm, open and honest discussion is the only way. Not telling him what to do or pretending it is ok with you if it isn't.Ruco Line Sneakers - Women Ruco Line Sneakers online on United Kingdom - 11227694HR, Menbur Classic ankle boots - black,
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Nike Sportswear INTERNATIONALIST - Trainers - dark grey/summit white/black, Vans Ua Authentic - Sneakers - Women Vans Sneakers online on United Kingdom - 11456598KP, Maybe you need to state your peace with him, as Evan suggested. Tell him that it made you uncomfortable for X reason, but that you trust him (which is why you married him I assume).Vans Sneakers - Women Vans Sneakers online on United Kingdom - 11532044BH, Sanuk Womens Yoga Slingerf Natural 003Xlcwz, He must (I hope) have a lot of great qualities that led you to wanting to marry him in the first place. I would not let the issue of him having strippers at his bachelor party drive you crazy and/or ruin an otherwise perfectly healthy marriage.
Pier One Wide Fit Boots - black, Nike Mens Shox Nz Running Shoesd Cool Grey/Metallic Silver/Game Royal 018Mvcoe, Remember, being jealous really hurts you way more than it hurts anyone else. Nobody can make us feel anything…we are responsible for our own feelings. Are you making yourself feel the way you want to? HUB HOOK - Trainers - dark grey/white, Dansko Womens Sonnetu Black Full Grain Leather 417Svwle, If not, only you can change that. Best of luck!
River Island Boots - black, Derek Lam Sneakers - Women Derek Lam Sneakers online on United Kingdom - 11517264IU, Holly, I think the issue is will he now do it again and organise strippers for his mates Stag do? And be involved. If he thinks his wife is ok about it he will or the fiance of the groom.Voile Blanche Sneakers - Women Voile Blanche Sneakers online on United Kingdom - 11337868SF, Pinko Sneakers - Women Pinko Sneakers online on United Kingdom - 11375747OT,
Aeyde Cowboy/Biker boots - black/white, So•Queen Sneakers - Women So•Queen Sneakers online on United Kingdom - 11287848WM, And what about his fiance? What is her views on this?
Everyone needs to be on the same page really,MSGM MULTISTRAP RUNNER - Trainers - black/leaf, Pinko NOCCIOLA DECOLLETE - Classic heels - black, if they think it is an important issue to them. And then each person gets to decides what they want and what is more important.?Scarpa NEUTRON - Trail running shoes - atoll, ALDO OLALLIE - Trainers - metallic, Different people have different ethics, morals and values. And if your inner core morals and values don't match, you are not a match.
Your jealousy says a lot about you, perhaps counseling would help you to feel more secure about yourself and your marriage. I agree with Evan on the Black Out of your husband, this is not normal and is a sign of an alcoholic.
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I agree that you either trust him or you don't, I also think he should stay away if he knows how much it bothers you. Ghōud Venice Sneakers - Women Ghōud Venice Sneakers online on United Kingdom - 11548984TF, Supra Mens Equalizer Deal Maker 51358 Black Gunny 058Pacen, I don't think I would want to cause this much upset to someone I loved over something not very important to me.
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Fornarina Sneakers - Women Fornarina Sneakers online on United Kingdom - 11467876UW,Evan, I am not trying to take away your "winner" category of having women try to effectively communicate with men 🙂 you are quite good at that in most instances..
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subset: commoncrawl


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9 Country Lane, Elmsdale (MLS® 201908338): Opportunity to build your dream home/business on this riverfront lot just off Exit 8 in Elmsdale. Property currently has an older 3 bedroom mobile with well and septic but buyer has option to connect to municipal services. Fantastic location on a private, quiet lane right beside Superstore.
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Greetings I am El Zilcho, leader of Alliance Dark Pegasus. We are a growing alliance level 37 currently ranked in the mid 100's. We offer a 40% gold bonus. We currently keep Knight, Archer and Barricade boosted 24/7. We activate other boosts as needed in wars. We are a friendly group and seek simmilar in our members. English is primary language.
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- 15
- reviews
- 182
- helpful votes
- 126
- ratings
The Winds of War
- By: Herman Wouk
- Narrated by: Kevin Pariseau
- Length: 45 hrs and 48 mins
- Unabridged
Herman Wouk's sweeping epic of World War II stands as the crowning achievement of one of America's most celebrated storytellers. Like no other books about the war, Wouk's spellbinding narrative captures the tide of global events - and all the drama, romance, heroism, and tragedy of World War II - as it immerses us in the lives of a single American family drawn into the very center of the war's maelstrom.
45 hours + 56 hours = 102 hours of listening
- By Jan on 10-25-13
- The Winds of War
- By: Herman Wouk
- Narrated by: Kevin Pariseau
War & Peace lite, but still enlightening
Reviewed: 11-11-11
As much as I love historical fiction, I didn't think any author short of Tolstoy could make battle strategy interesting to me, but Wouk did. My test of good historical fiction is being "driven" to fact check a detail then being able to jump right back into the world of the story, and not wanting to leave. This book beat a satisfying path to my reference shelf.
I expected only a pot-boiler with a traditional Yankee bias, but the novel exceeded that, both in style and content.
Narrator Parriseau does a good job, but with such a range of voices and characters there are some misses.
28 of 33 people found this review helpful
Fall of a Philanderer
- A Daisy Dalrymple Mystery
- By: Carola Dunn
- Narrated by: Bernadette Dunne
- Length: 8 hrs and 9 mins
- Unabridged
In the summer of 1924, the Honourable Daisy Dalrymple Fletcher is off on a holiday by the sea with her step-daughter Belinda, Belinda's chum Deva, and Daisy's husband, Detective Chief Inspector Alec Fletcher of Scotland Yard. Daisy is anticipating a relaxing, nondramatic holiday. But Daisy doesn't have that kind of luck.
a stronger entry in the series, eventually
- By Connie on 10-29-11
- Fall of a Philanderer
- A Daisy Dalrymple Mystery
- By: Carola Dunn
- Narrated by: Bernadette Dunne
a stronger entry in the series, eventually
Reviewed: 10-29-11
This starts off sounding like a YA mystery but by hour two becomes a well-plotted cozy with some good setting detail. Narrator Dunne just sounds too American, however, for a Brit cozy, and the jazz age tone she attempts is even less suitable in this installment because there's less humour and flippancy to Daisy, more attempted sleuthing. I've found the titles available to date on Audible of vaying quality but still hope that Audible adds more Dunne titles. Daisy and Alec seem to be developing into a more interesting detective team.
7 of 7 people found this review helpful
A Generous Orthodoxy
- Why I Am a Missional, Evangelical, Post/Protestant, Liberal/Conservative, Biblical, Charismatic/Contemplative, Fundamentalist/Calvinist, Anabaptist/Anglican, Incarnational, Depressed-Yet-Hopeful, Emergent, Unfinished Christian
- By: Brian McLaren
- Narrated by: Brian McLaren
- Length: 3 hrs and 56 mins
- Abridged
A confession and manifesto from a senior leader in the emerging church movement, A Generous Orthodoxy calls for a radical, Christ-centered orthodoxy of faith and practice in a missional, generous spirit. Brian McLaren argues for a post-liberal, post-conservative, post-protestant convergence, which will stimulate lively interest and global conversation among thoughtful Christians from all traditions.
- By Connie on 01-06-09
- A Generous Orthodoxy
- Why I Am a Missional, Evangelical, Post/Protestant, Liberal/Conservative, Biblical, Charismatic/Contemplative, Fundamentalist/Calvinist, Anabaptist/Anglican, Incarnational, Depressed-Yet-Hopeful, Emergent, Unfinished Christian
- By: Brian McLaren
- Narrated by: Brian McLaren
Reviewed: 01-06-09
After a while, most books on Christian spirituality start to sound the same -- or one of three kinds of "same": conservative Catholic/Anglican, Conservative Protestant or liberal Protestant/Catholic. Just when I decided to stop listening to the genre, the twinkle in McLaren's eye in the cover photo of this audiobook invited me to download another. For once I think you can judge a book by its cover! McLaren sifts through the best in all the flavours of contemporary Christian traditions in this short book. His is not quite a synthesis, but a generous openness to and celebration of the best in each, leaving room for doctrinal and procedural differences. He clarifies jargon, and rather than "blah blah alleuia amen," every word he speaks/writes makes meaning. I don't agree with him on every point, but his style invites me to respectfully consider his persective rather than dismiss the differences. If we all could adopt that attitude!
His narration is excellent-- warm, well-paced, good-humoured, self-deprecating. I enjoy younger emergent Christisn thinkers like Shaine Claiborne and Rob Bell, but I REALLY enjoyed McLaren who is of my generation (though not my denomination) as he told of his faith journey though his 1950s chidhood to the new millenium. In the end, that 's the best thing about this book - The conten doesn't come from McLaren's head but his lived experience in relating to Jesus and neighbour in differnt types of community.
7 of 7 people found this review helpful
A Thousand Splendid Suns
- By: Khaled Hosseini
- Narrated by: Atossa Leoni
- Length: 11 hrs and 43 mins
- Unabridged
Born a generation apart and with very different ideas about love and family, Mariam and Laila are two women brought jarringly together by war, by loss, and by fate. As they endure the ever escalating dangers around them, in their home as well as in the streets of Kabul, they come to form a bond that makes them both sisters and mother-daughter to each other, and that will ultimately alter the course not just of their own lives but of the next generation.
A Thousand Splendid Applauses
- By Joan on 11-30-08
- A Thousand Splendid Suns
- By: Khaled Hosseini
- Narrated by: Atossa Leoni
Hopefully ever after
Reviewed: 11-29-08
This is not great literaure, but it is a great story, narrating important history in what seems to me a balanced way.
Instead of a happy ending this 2003 novel ends on a "hopefully ever after" note - but we know that hope continues to dim as the West continues to interfere ineffectively in Afghanistan (i.e. militarily rather than through NGOs, etc) in a quagmire we largely generated - We keep messing it up to a point that violent assistance seems to become the only means - or so are told by those who favour violent assitance...
I think this is an important novel, but I am tired of fellow Canadians using the horrors described in this book to justify our war (rather than the traditional Peackeeping done by our miltary).
3 of 5 people found this review helpful
A Delirious Summer
- By: Ray Blackston
- Narrated by: Andrew Peterson
- Length: 9 hrs and 54 mins
- Unabridged
To Neil Rucker, seven months, one week, and a day is too long to wait in between dates. But life as a Spanish teacher to missionaries in Ecuador affords little opportunity for romance.
If I had a teen...
- By Connie on 09-27-08
- A Delirious Summer
- By: Ray Blackston
- Narrated by: Andrew Peterson
If I had a teen...
Reviewed: 09-27-08
Friends tell me that I ought to lighten up my reading life. So I tired some chick lit, but found most of it boring, poorly written, and often containing too much explicit sex (made more graphic by audio format, even if was cliched). When I saw this on sale, I thought Christian chick lit (or lad lit, I guess, in this case) might be better. If I had a teenager, I'd be glad if she/he read this, but it was a dull listen for middle-aged me.
6 of 6 people found this review helpful
- By: Naomi Alderman
- Narrated by: Roe Kendall
- Length: 9 hrs and 10 mins
- Unabridged
For Ronit Krushka, 32, single and living on Manhattan's Upper West Side, Orthodox Judaism is a suffocating culture she fled long ago. But when she learns of the death of her estranged father, the preeminent rabbi of the London Orthodox Jewish community in which she was raised, she returns home. But as she reconnects with old acquaintances and the traditional ebb and flow of the community, Ronit becomes more than a stranger in her old home: she becomes a threat.
- By Connie on 09-27-08
- Disobedience
- By: Naomi Alderman
- Narrated by: Roe Kendall
Reviewed: 09-27-08
I read a professional book review that labelled this as "chick lit" with a weak heroine, but I found it much more than that-- kind of a cross between E.L. Doctorow's City of God (without as much literary polish) and Shalom's Auslander's Foreskin's Lament (without the scatological humour). I would gladly read other novels from this author, particularly if they contained such good descriptive details of a group unfamiliar to me (ultra Orthodox Jews and younger members of their community coming to terms with contemporary society while trying to honour their heritage) and/ or other theological reflection in novel form.
26 of 26 people found this review helpful
Far From the Madding Crowd
- By: Thomas Hardy
- Narrated by: Jill Masters
- Length: 15 hrs and 43 mins
- Unabridged
Thomas Hardy brings us an England that once existed but no more. It is rural, traditional, pastoral - a society of mannered conduct that flows like a deep river where powerful currents eddy and swirl. In this powerful novel of love and disillusion, Hardy's heroine is torn between the three men in her life. Passionate but capricious, her romantic involvements have fascinated generations of readers.
respite from the madding crowd
- By Connie on 08-14-08
- Far From the Madding Crowd
- By: Thomas Hardy
- Narrated by: Jill Masters
respite from the madding crowd
Reviewed: 08-14-08
Though there are some audio quirks, they didn't significantly interfere with the listen (at least when formatted for ipod). I suppose the quick transmission to downloadable audio may keep the novel's price cheap?
I fell in love with this novel (and Gabriel Oak) when I was 14 and have re-read the paper version several times over the last 35+ years. I hesitated to download it, thinking such a beloved book would suffer in audio, but I really enjoyed the listen. I loved the narrator. She brought to life Hardy's poetic sections, especially those involving the English countryside and farming practices. As others have pointed out, the novel contains a somewhat misogynist portrait, but of a strong-ish heroine (for a Victorian character). In middle age, I felt the misogyny more deeply than back in the 70s, but I put up with it (and often much stronger) in Hardy's contemporaries and predecessors for the beauty if the prose and old fashioned romanticism and realism. Well, admittedly the ending is "too happy;" as someone pointed out --it wasn't Hardy's original ending; I think he had to tone down his realism to get published, but as a teen and now as an old fart, I love the ending. There's enough angst in the world and contemporary lit to suffice for me!
The listen motivates me to download and reacquaint myself with other Hardy novels and perhaps download his bio.
26 of 26 people found this review helpful
These Three Remain
- A Novel of Fitzwilliam Darcy, Gentleman
- By: Pamela Aidan
- Narrated by: George Holmes
- Length: 18 hrs and 15 mins
- Unabridged
His proposal of marriage to the lovely, but socially inferior, Elizabeth Bennet thoroughly rejected, Darcy must come to terms with her evaluation of his character and a future without her.
You need to be a P&P fan
- By Connie on 08-06-08
- These Three Remain
- A Novel of Fitzwilliam Darcy, Gentleman
- By: Pamela Aidan
- Narrated by: George Holmes
You need to be a P&P fan
Reviewed: 08-06-08
-else the detail might drive a listener crazy, but I found all three parts of this Darcy novel a very relaxing listen. By part three, I even enjoyed the narrator's style, almost.
If you have the time or inclination for only two parts of the series, part 2 could be skipped.
Part one covers the period up to the departure from Netherfield to prevent the Bingley-Jane alliance; part 2 sees nothing of the Bennets except the knowledge that Jane is in London and cut by the sisters Bingley; it then diverges into a gothic mystery entangling Darcy as he tries to find a society wife; part three picks up at Darcy's encounter with Elizabeth at Rosings and and follows the P&P plotline and past to the wedding (I think the author ought to have ended where the P&P plot did, but then again, if she produced a part 4 that imagined the Darcys' married life, I still probably would listen.)
The biggest faults in the listen for me were the overwrought "romance speech" scenes and the quick references to stereotyes of Irish rebels and misunderstood Celtic spiritual traditions. But there are gems of imagination to compensate, such as Darcy's valet portrayed as a bit of a Jeeves character.
If you want some good chick lit for listening, you might as well get this homage to the ultimate work of chick LITERATURE. Now can someone re-write P&P from the servants' viewpoint?
13 of 13 people found this review helpful
The Red Tent
- By: Anita Diamant
- Narrated by: Carol Bilger
- Length: 11 hrs and 50 mins
- Unabridged
Passionate, earthy, deeply affecting, The Red Tent combines rich storytelling with a valuable contribution to modern fiction: a vibrant new perspective of female life in the age that shaped present day civilization and values.
If you like The Red Tent, try The Harlot by the Side of the Road, a recounting of some of the most startling and explicit writings from The Old Testament.
Very Pleased
- By John on 04-10-06
- The Red Tent
- By: Anita Diamant
- Narrated by: Carol Bilger
Hard ideas, easy listening
Reviewed: 06-06-08
I stuck with this listen only because so many friends recommended it-- It took three hours before I found the book less than tedious, but in the end it was satisfying though easy listening.
If you're a fan of Walter Wangerin's gentle Bible tales, this may not be for you. If you are one of the "Left Behind" crowd, this is definitely not for you!
I loved the idea behind this book, and the author communicates more about theories of ancient goddess-based worship and its supression than some academic tomes I've slogged through -- and wouldn't "the Mothers" have preferred communcation through narrative?
Some reviewers disliked the modern tone of the narrator, and I struggled with her perkiness, but I think it is the modern sensibility (and occasionally even vocabulary) of the author that keeps creeping into the text itself -- However, it must be so difficult to write otherwise! Let's give some poetic license to the voice of Dinah because she is speaking from outside of time.
16 of 20 people found this review helpful
The Way of All Flesh
- By: Samuel Butler
- Narrated by: Frederick Davidson
- Length: 15 hrs and 24 mins
- Unabridged
This brilliant satirical novel, tracing the life and loves of Ernest Pontifex, has continued in popularity since its original publication in 1903. Every generation finds in The Way of All Flesh a reaffirmation of youth's rightful struggle against the tyranny of harsh parents and its admirable will for freedom of personal expression.
A masterpiece&the narrator isn't so bad after all
- By Eric on 08-15-05
- The Way of All Flesh
- By: Samuel Butler
- Narrated by: Frederick Davidson
classic satire- would make Jon Stewart laugh
Reviewed: 06-04-08
I found this laugh-out-loud funny in places. I read the novel in the 80s and it was even better as an audiobook. My prof for a course in 19th century novel said about it, "No one born in this century can enjoy this humour." I disagreed with her then, and still do --as would the other reviewers! Like good wine, it got better with age.
This novel would appeal to fans of Anthony Trollope, with satire a bit more savage and prose less meandering than the Postmaster's.
The prose is at times dense, so it's perhaps not a novel for listeners new to audiobooks if they want to grasp all the satire which is often conveyed quickly and/or through understatement.
Davidson is one of my favourite narrators, but this is not a sample of his best work --with, for example, the audible breathing as mentioned by another reviewer.
11 of 12 people found this review helpful


text:
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IN EXCELLENT CONDITION FOR AGE AND MILEAGE, HUGE SPECIFICATION WITH OVER £4,000 WORTH OF MERCEDES-BENZ OPTIONAL EXTRAS FITTED, 2 KEYS, NEARLY NEW MATCHING TYRES FITTED ALL ROUND ON BRAND NEW ALLOY WHEELS, FULL SERVICE HISTORY ALONG WITH THE ORIGINAL BOOK PACK AND ALL MANUALS PRESENT, EXCELLENT EXAMPLE, VERY RARE MODEL WITH A HUGE SPECIFICATION, PLEASE BOOK YOURSELF IN FOR A TEST DRIVE, ANY INSPECTION WELCOME, EVERY CAR IS FULLY CHECKED AND HPI'D WITH A CERTIFICATE, LOWERED SUSPENSION, C63 REAR EXHAUST AND BUMPERS, CARBON MIRRORS AND REAR SPOILER, PLUS LOTS MORE, THOUSANDS SPEND IN LAST YEAR TO MAKE IT STAND OUT AS IT DOES, , 3 months warranty, Next MOT due 27/09/2019, Last serviced on 18/03/2019, Full service history, Excellent bodywork, Black Full leather interior - Excellent Condition, Tyre condition Excellent, Metallic Black, 4 owners, £8,445
This car comes with
Metallic Paint, Telephone Pre-Wiring /Hands Free Facility/Aerial, Upholstery - Leather, COMAND Online System with 6-Disc CD Changer, Harman/Kardon LOGIC 7 Surround Sound System, Alarm System, Alloy Wheels-16in 5-Twin-spoke Design 205/55, Audio 20 Radio with Single CD Drive (MP3 Compatible), 5.8in Colour Display and Central Controller Dial, Automatic Climate Control - Two -Zone, Bluetooth Interface for Hands - Free Telephony, Electric Windows (4), Front Seats - Electrical Height and Back Adjustment, Parktronic - Front and Rear, with Advanced Parking Guidance, Rain - Sensing Wipers, Tinted Glass All Round - Green, Tyre Pressure Loss Warning System, Upholstery - Artico Artificial Leather
- 201905208163083
- 2012
- 62
- £8,445
- 845
- 115,000
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Vehicle summary
|Body style
|Engine size
|2143 cc
|Fuel type
|Number of doors
|Number of seats
|Gearbox type
|CO2 emissions
|117 g/km
|Insurance group
|Standard manufacturer's warranty (miles)
|No details available
|Standard manufacturer's warranty (years)
|3 years
|Standard paintwork guarantee
|No details available
Performance & economy
|Fuel consumption (urban)
|50.4 mpg
|Fuel consumption (extra urban)
|76.3 mpg
|Fuel consumption (combined)
|64.2 mpg
|0 - 60 mph
|8.4 seconds
|Top speed
|144 mph
|Engine power
|168 bhp
|Engine torque
|295.04 lbs/ft
|1444 mm
|Height inclusive of roof rails
|No details available
|4591 mm
|2760 mm
|1770 mm
|Width including mirrors
|No details available
|Fuel tank capacity
|59 litres
|Minimum kerb weight
|No details available
|Interior features
|Exterior features
|Door Sill Panels with Stainless Steel Inlays with Mercedes - Benz Lettering
|Bumpers - Body - Coloured
|8 Speakers
|Alloy Wheels-16in 5-Twin-spoke Design 205/55
|Front Seats - Electrical Height and Back Adjustment
|Space - Saver Spare Wheel
|Manual Lumbar Support for Front Seats
|Exterior Mirrors - Heated and Electronically Adjustable
|Upholstery - Artico Artificial Leather
|Double Cup Holder in Rear Centre Armrest
|Bluetooth Interface for Hands - Free Telephony
|Multi - Function Steering Wheel (12 - Button) - Controls Audio and Onboard Settings
|Tinted Glass All Round - Green
|Audio 20 Radio with Single CD Drive (MP3 Compatible), 5.8in Colour Display and Central Controller Dial
|Centre Console
|Rain - Sensing Wipers
|Steering Column with Adjustable Height and Reach
|Automatic Climate Control - Two -Zone
|Front and Rear Centre Armrest with Storage
|Electric Windows (4)
|Tyre Pressure Loss Warning System
|Airbags - Dual - Stage, Driver
|LED Bar Daytime Running Lights
|Sidebags in Front Seats and Windowbags for Driver, Front Passenger and Rear Passengers
|Neck - Pro Front Head Restraints and Rear Head Restraints
|Electric Power Steering
|Anti - Lock Braking System (ABS) with Brake Assist (BAS)
|ISOFIX Child Seat Fixings in Rear (Two Outer Seats)
|Electronic Stability Programme (ESP)
|High - Level Third Brake Light
|Remote Central Locking
|Alarm System
|Airbag - Kneebag for Driver
|Centre Rear Seat Belt
|Acceleration Skid Control (ASR)
|Parktronic - Front and Rear, with Advanced Parking Guidance
|Airbags - Dual - Stage, Front Passenger
Please note
This includes MPG figures which are calculated under European Standards, in test conditions, and will vary under normal driving conditions. The information displayed above describes the typical specification of the most recent model of this vehicle. It is not the exact specification for the actual vehicle being offered for sale which may vary. Specifications for older models may also vary. Please contact us prior to purchase to confirm the exact specification of this vehicle.
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Destination Information for El Salvador
The small Central American nation of El Salvador is known for stunning beaches lining its coast with the Pacific Ocean, fantastic surfing and a dramatic mountain landscape. San Salvador, the country's capital, boasts a volcanic backdrop and plenty of culture to explore, including a number of museums. Although El Salvador is the smallest country in Central America, it is also the most densely-populated - home to over 6.5 million people.
There are lots to see and do packed into a country that's about the size of Wales. You can take a boat ride across lakes formed by volcanic craters, visit colourful villages and bustling craft markets, explore breathtaking scenery in the national parks or take a tour of civil war trenches – El Salvador is nothing if not diverse. There are several luxury beach resorts and spa hotels, or for those visitors looking for a more authentic Central American experience, you can stay on a coffee plantation, eating and drinking with the locals. San Salvador offers a good choice of restaurants, entertainment and nightlife, making El Salvador a truly up and coming destination.
Chikungunya in the Carribean/Americas
The outbreak of chikungunya virus infection in various Caribbean islands and the Americas is ongoing; WHO/PAHO has published further epidemiological data on countries reporting autochthonous transmission.
Central America:
- Belize, 3 confirmed cases. Unchanged since Jan 9 report.
- Costa Rica, 250 confirmed.
- El Salvador, 145,403 suspected cases, 157 confirmed.
- Guatemala, 31,463 suspected cases, 415 confirmed.
- Honduras, 22,883 suspected cases, 14 confirmed.
- Nicaragua, 19,554 suspected cases, 4153 confirmed.
- Panama, 22 confirmed cases. Unchanged since Jan 9 report.
Malaria and regions within country:
There is a low to no risk of malaria throughout the country. Anti-malarial medication is not normally advised.
Diseases present that cannot be vaccinated against
Useful Links
International travel clinic locator: www.istm.org
The Foreign and Commonwealth Office: www.fco.gov.uk
British Embassy
British Embassy San Salvador
Edificio Torre Futura,
14th floor,
Colonia Escalon
San Salvador
El Salvador
Email: email@example.com
Switchboard: +503 2511-5757


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text:
Systematic Dialectics:
Marx vs. Hegel and Arthur vs. Smith.1
Dirk Damsma
(Research associate, University of Amsterdam, School of Economics)
Whether capitalism is best studied using qualitative or quantitative methods is a
standing issue. A key determinant in answering this is whether numerical
measures can be meaningfully imposed on it epistemologically or even be said to
constitute it ontologically. Reflecting on Smith's and Arthur's accounts of Hegel's
influence on Marx, it is concluded that both caveats are true for capitalism. Hence,
quantitative methods certainly have potential in studying it, albeit that this
conclusion itself could only be arrived at through qualitative means.
I am very grateful to Tony Smith, Christopher Arthur and my thesis supervisor Geert Reuten for
their thoughtful and elaborate comments on earlier versions of this paper. All remaining mistakes
are my own.
The study of capitalism is first and foremost a branch of social science. As such it
deals with people's behavior and their interaction. It is a standing issue whether
these topics can be studied using quantitative methods. In mainstream economics
this issue has long been resolved in favor of quantitative methodologies. Since
Friedman's (1953) The Methodology of Positive Economics, mathematical models
that are supposed to predict economic events rather than describe or explain them,
has become mainstream economist's main tool. Heterodox economists (e.g.
Coase, 1998; Chick, 1998) have responded by pointing out that such a focus on
predictive mathematical models tends to obscure economics' substantive subject
matter (in this context this term was first coined by Polanyi (1957)) and if taken to
extremes leaves economists clueless as to the nature of the system they make
predictions about (i.e. capitalism). Within Heterodox economics, it is the Marxist
and, more particularly, Hegelian Marxist groups that are most focused on the
description of capitalism as a system. Indeed, the assumption that capitalism is a
relatively autonomous relatively self-contained system consisting of strongly
interdependent and interrelated parts, is a necessary precondition for systematic
dialectical methodology to be applicable at all. A focus on qualitative description
of a system, however, does not necessarily preclude the use of mathematical
models. Instead it should inform where, when and why the latter approach is
possible and fruitful. In this paper I intend to set the stage for answering these
questions for capitalism by evaluating the nature of the core categories in Marx's
Capital from a systematic dialectical perspective.
To do this, section 1 provides an overview of Hegel's Encyclopädie. Next,
section 2 places Marx's subject of investigation in this context. The handle this
gives us on the nature of Marx's abstractions and the dialectic appropriate to them
allows us to explain the various ways in which representations of Marx's
systematic dialectics draw on Hegel. Section 3 next describes the implications of
all this for the ontology of core capitalist categories and the potential for
quantitative treatments thereof.
1. An Overview of Hegel's Encyclopädie
Hegel's main tenet is that all that can be known about the world is known in
language. Things that cannot be expressed in a form of language cannot actually
be known at all. The upshot of this is that the basic structures of language are the
basic structures of intelligibility of the world. In other words: for the world to be
represented in thought, it must be representable in language. If so, the structure of
language must be isomorphic with the structure of the world's knowability (a
thought also expressed by Hofstädter, 1979) and by mapping the basic systematic
relationships between categories in language, the systematic of the world's
intelligibility and the fundamental interrelations between everything we can claim
about it, can be discovered.2 Hegel provides an overview of this project in his
Encyclopädie (18303, 18171).3
This work is divided first into parts I, II and III and then into subdivisions
('Abteilungen') 1, 2 and 3. These in turn are subdivided first into sections A, B
and C and usually next into subsections a, b, and c. Finally, some of the
subsections are subdivided into α, β and γ. The parts, subdivisions, sections and
subsections relate to each other as α) the category as it appears in total conceptual
isolation, β) the category as it expresses itself in the world and γ) the
reconciliation of α) the thought category with β) its expression. Thus, part I, the
Despite Hegel's remarks to the effect that the world is created or changed through our systematic
dialectical representations or reconstructions of it (e.g. Hegel 1969, 592), I take Hegel's
philosophical claims to be epistemological rather than ontological in nature. Hence, my stress on
intelligibility, knowability and on representation and expression of knowledge. In my opinion
Hegel made those remarks, because he felt that our knowledge of the world could never surpass
our ability for thought, which in turn is limited by the language(s) at out command. So, for all
practical purposes ontology and epistemology may well be conflated. If there are ontological
structures out there that cannot be expressed in language they cannot be expressed or known at all
(yet) and until they have been made expressible, talking about them is philosophically useless. So,
for Hegel ontology only matters in as far as it can be borne out epistemologically and for this
reason he just doesn't distinguish between the two. As we will see in § 3 the ontological status of
claims dialectically arrived at changes with Marx, for the description of capitalism requires
categories that are both real and ideal (i.e. materialized abstractions).
Superscripts behind a publication year denote editions. The edition that was actually used is
always cited first. Thus (18303, 18171) means that the current text relies on the third edition of the
Encyclopädie and that the first edition of that work was published in 1817.
Logic ('the science of the Idea in and for itself' – §18)4, relates to the most
fundamental (structural relationships between) categories in language, i.e. it
consists of categories without which the world would certainly be unintelligible,
distinctionless white noise (such as Being, Becoming, the One and its Other)
without however considering the application of these to the world itself. Next, part
II, the philosophy of nature ('the science of the Idea in its otherness' – §18)
considers how the categories in the logic are altered when one applies them to
nature, that is, how they are expressed in the world. Since this involves leaving
the sphere of 'thinking about thinking', this transition opens up the possibility of
misrepresentation (whose occurrence is amply illustrated in the history of science
– cf. e.g. Bryson, 2003), i.e. the possibility that the structure of language is not
entirely isomorphic to the structure of the world (yet). In part III, the philosophy
of mind, or, in Hegelian terms, the science 'of the idea that returns into itself out
of its otherness' (§18), the inherent freedom of thought is reconciled with the
material restrictions of nature by showing how self-conscious humanity can
impact on nature to understand, create and change human society.
If we turn to the subdivisions of part I, we find it consists of 1) the doctrine of
Being ('die Lehre vom Sein'), 2) the doctrine of Essence ('die Lehre vom
Wesen') and 3) the doctrine of the Concept ('die Lehre vom Begriff'– §83).5 The
first of these doctrines comprises A) Quality (§86-98), B) Quantity (§99-106) and
Henceforth all paragraph references (such as §18) are to Hegel, 18303, 18171 and any citations
are from the 1991 English translation by Geraets, Suchting and Harris.
All of these translations are a bit tricky. Although the German 'Lehre' is always translated as
doctrine (e.g. Geraets, Suchting and Harris, 1991; Wallace, 1873; Carlson, 2003, 8; Inwood, 1992,
268), the German term is much more neutral, for it does not carry the connotation of
'indoctrination' with it at all. Instead, it is derived from 'lernen', the German for 'learning' or –
sometimes – 'teaching'. The German 'Wesen' (ibid.) refers to what you might call 'essential
Being', the nature of something, as well as to unidentified bodies and beings, such as the building
trade (das Bauwesen) or a God the speaker does not believe in (das Überwesen). Thus 'Wesen'
necessarily implies some elusiveness. This is not the case with 'Essenz'. This important distinction
is lost in English. Finally, 'Begriff' is derived from the German for understanding: 'begreifen' ('to
grasp' literally). In its various translations as 'concept' (e.g. Arthur, 1993, 64; Geraets, Suchting
and Harris, 1991; Inwood, 1992, 58; Smith, 1993, 29) or 'notion' (e.g. Wallace, 1873) this
connotation, if not lost, is at least severely downplayed, for noting or conceptualizing implies more
of a dim awareness, than an understanding of the matter at hand. In what follows, I will adopt
today's convention in the Hegel literature and use 'category' to denote concepts in general and
'concept' when referring to Hegel's 'Begriff' (2002, 45-47).
C) Measure (§107-111).6 All we can say at such an abstract level about the
Quality of Being is that it consists of a manifold of indeterminate Ones upon
which we can only externally and arbitrarily reflect, turning it into Quantity. To
get rid of the arbitrariness, a Qualitative Quantum is required: Measure (Damsma,
2010 elaborates on this).
Exactly what type of categories one needs to get to grips with more
determinate qualities is the subject of the doctrine of Essence. Not that any
specific qualities can be invoked at such an abstract level yet, but the kind of
categories required to allow for a reentrance of qualitative distinctions are
identified and systematized at this level. In overview this doctrine is concerned
with A) elusive, hidden Essence (how things are – §115-130), B) Appearance
(§131-141) and C) Actuality (§142-159). Whilst at many occasions appearance
may very well be all we got, it is only when it is mediated by some theory on
Essence, that we understand the laws of self-development of the actual. So while
Essence categories are applicable to objects, Essence is fundamentally elusive at
the same time.
When objective, but elusive Essence is mediated by subjective thoughts on
Being as a whole, in principle we have concretely applicable Concepts. Again, at
the level of the Logic, the language refers to the type of category, not to any
concrete embodiment of it. This final subdivision of the Logic consists of: A)
Subjective Understanding (§162, §163-193), B) the Object (§162, §194-212) and
C) the Idea (§162, §213-244). As such it indicates the structure by which
Subjective Understanding, i.e. embodied (and thus Actualized) thought is
reconciled with its Actual Object, i.e. its expressions in the Actual world. This
reconciliation requires Ideas.
In this paper, categories that are dialectically important to Hegel will always be written with a
capital letter, enabling the reader to see whether a word is used dialectically or not. In German, all
nouns are written with a capital letter. So, this practice (although common among native English
speaking Hegelians) has no warrant in German (Inwood, 1992, 6). However, since this
linguistically questionable convention clarifies dialectical presentations, I will adopt it here. To
avoid confusion between Hegel's moments and Marx's, Marx's will be stressed by italicizing
The general conceptual distinctions of the Logic are applicable to Hegel's
philosophical system as a whole as well as to its subfields considered in
themselves. Since the doctrine of Being consists of categories that are
indispensable for all human understanding, the type of categories found in it best
describe the Logic relative to the other two principal spheres. Considered in itself,
the Logic of course displays a dialectic of 1) Being, 2) Essence and 3) Concept.
Similarly, since the Philosophy of Nature relates to the way objective material
things out there are represented in thought, it is best described in terms of an
Essence structure, or the applied counterparts of Essence categories. When
considered in itself, Nature again displays a dialectic of worldly expressions of: 1)
Being (comprising Space and Time, Matter and Movement and Absolute
Mechanics – §252, §253-271), 2) Essence (physics – §252, §272-336) and 3)
Concept (organic physics or biology –§252, §337-376). Finally, and in the same
vein, the Philosophy of Mind is supposed to resemble a structure of Concepts in
that it reconciles thought with nature. As will be expected by now, its subdivisions
relate to each other as: 1) Being (Subjective Spirit comprising Anthropology,
Phenomenology of the Mind and Psychology – §385, §387-482), 2) Essence
(society or Objective Spirit – §385, §483-552) and 3) Concept (or Absolute Spirit
with philosophy as its ultimate Concept – §385, §553-577). Figure 1 summarizes
and schematizes the above. As such it is essentially a condensed version of the
table of contents of the Encyclopädie.
I. The Logic
1. The Doctrine of Being
A. Quality
B. Quantity
C. Measure
2. The Doctrine of Essence
A. Essence (as ground of Existence)
B. Appearance
C. Actuality
3. The Doctrine of the Concept
A. Subjective Understanding
B. The Object
C. The Idea
Value is an Essential condition for commodities' exchangeability, but since it is
not an inherent property of commodities, it Appears only fleetingly in the act of
exchange unless money Actualizes it (which it must in the face of generalized
exchange) (Arthur, 1993, 78-82; 87). Given money the (Concept of) price can be
Subjectively determined quite independently of any individual bargain. Thus,
money first and foremost functions as a measure of value. However, this value is
only Objectively realized when sales actually commence, thus allowing the seller
to buy the commodity s/he actually desired in the first place. This gives us the
circuit of Commodity (C) – Money (M) – different Commodity (C'). Secondly
then, money is a means of circulation. Thus, this circuit is at a constant risk of
breaking down. The Idea of money is fully developed when it actualizes itself as
the end of exchange, so that we end up with the circuit M – C – M' which
determines capital as 'money which begets money' (Marx, 18904, 18671, Ch. 4:
170; 1867F, 256).7 Thus, in its abstraction capital is posited as self-valorizing
(Arthur, 1993, 82-84, 87).
It takes Marx only two subdivisions in a space comprising less than a fifth of
Capital I to make the move from exchange to capital outlined above. Arthur
therefore concludes that the dialectical progression in the rest of volume I and
volume II and III is best represented as a dialectic of Concepts (Arthur, 2002, 47).
More specifically, since according to Arthur capital can already be considered as
the Idea of money, most of the dialectical progression in Capital must be
concerned with Ideas in the Hegelian sense. These, he writes, are best represented
in terms of the contrast between Universality ('Algemeinheit') and Particularity
('Besonderheit') and its resolution in Individuality ('Einzelnheit') (Arthur, 2002,
47). These terms supposedly represent how the three volumes of Capital relate to
each other as well as how each volume is organized (Arthur, 2002, 48-49). Thus,
the distinctions between Universality, Particularity and Individuality are
applicable to Capital as a whole as well as to each of its subfields considered in
themselves in much the same way as the general conceptual distinctions of the
Translations of Capital are referred to by citing the year of the first publication in German,
suffixed with F (for Fowkes, translator of volume I).
Logic are applicable to Hegel's philosophical system as a whole as well as to its
However, Arthur is very critical of Hegel. He accuses him of thinking that 'the
Idea creates Nature' (Arthur, 2003, 195). Clearly, if this is taken to mean that the
world will automatically conform to whatever we think about it; there is no need
whatsoever to do any empirical research adjusting our ideas to the world.8 This
type of upside-down ontology may have some relevance for 'thinking about
thinking', that is at the level of the Logic, but is unlikely to be applicable to
Nature (at level II) or the Mind (at level III) (Arthur, 2003, 195-196). But
Capitalism is an unlikely system that allows pure abstract thought (value) to gain
material reality (as money). Hegel's Logic, then, is applicable to Capitalism, only
because capitalism creates an inverted reality in which thought can indeed be said
to preside over matter (Arthur, 1993, 64). As long as this inverted reality is
considered in itself, the Idea of capital in general can become self-subsistent
relative to many capitals.
But as soon as the inverted reality of capital is left and one tries to incorporate
concrete people – and not just their value-expressions (such as wages and
productivity) – in the system, problems arise, because people may not want to be
treated as another means of production. So they may rebel (cf. Bellofiore, 2008),
or not: that is a wholly contingent matter. Either way, capitalism requires
quantitative expressions of the value of its produce as well as the value of its
inputs (like wages and productivity) to enable it to resocialize its produce and
mobilize its inputs. Thus, it creates a society, whose primary focus must be on
exchange values rather than use values, leading to commodity fetishism and
Note however, that it should not be taken to mean this. As put, the statement caricatures Arthur's
position regarding Hegel's ontology in order to convey Arthur's criticism of Hegel clearly and
succinctly. Arthur does not literally claim that Hegel held that 'the Idea creates Nature', as though
the Idea is just God in a philosophical guise. The point Arthur makes is rather that the former has
an ontological priority over the latter. So from Arthur's point of view, there is no real dialectic in
Hegel between the world and the categories describing it. One might say that Arthur portrays
Hegel as holding that the world will conform more to what we think about it (i.e. the way we have
categorized it) than the other way round. The need for empirical research adjusting our ideas to the
world is thus limited to the world's vast array of contingencies: its fundamental determinations are
immutable. I am very grateful to Tony Smith and Christopher Arthur for clarifying those
worker alienation. These problems are similar to the problems Hegel runs into
when he wants to make the transition from the Logic to the Philosophy of Nature.
That is, Nature is independent of thought and hence it may 'rebel' against our
classifications, just like labor may rebel against its treatment as a determinant of
value only (Arthur, 2003, 196-197). Of course, if Nature 'rebels' we can only
concede that our classifications were wrong, whereas a labor rebellion is more
likely to result in labor being subdued again by any (contingent) means necessary.
In other words, in response to a labor rebellion capitalism's basic elements (i.e.
humans) are likely to be forced back into their mold rather than the mold being
adjusted to the natural behavior of its basic elements (which is the only way to go
when these basics elements are electrons, quarks and the like). In short, Arthur
argues that Hegel's confusion led Marx to his correct presentation of Capitalism
as an inverted reality. Thus, by staying very close to Hegel regarding his method
of presentation, Marx actually dismissed the content of Hegel's philosophical
Smith's reading of Capital is much more favorable to Hegel. He does not grant
that Hegel was unconcerned with empirical reality. On the contrary, he claims that
Hegel and Hegelians as well as Marx and Marxists must appropriate their
categories from elaborate empirical studies before dialectical representation can
(re)commence. Marx and Marxists refer to this preliminary empirical kind of
research as exploration ('Forschung') (Reuten, 2000, 143).9 So, first there is the
world, second our preliminary partial categorization of it, and only when our
empirical studies of a field are exhausted can we flesh out how these provisional
categorizations are interrelated using systematic dialectics (Smith, 1990, 3-8). But
even then, the systematic dialectician, when stuck, might need to revert to
exploratory types of research in order to gain a better understanding of his
What Hegel and Hegelians call the method of the understanding ('die Methode des Verstandes')
can be part of this exploration of concepts (cf. Hegel, 18171, 18303, §259), but is much narrower in
scope for it only refers to 'a method in which the object of investigation is divided into separate
things [or parts] in external relationships to each other' (I am grateful to Tony Smith for making
this point and lending me this phrase), while Marxian exploration encompasses other forms of
concept formation as well (such as predicate development through mathematical modeling (cf.
Hausman, 1992) and concept formation by pattern recognition, trying out analogies, etc.).
categories, and concomitantly their systematic dialectical interrelationships. So
Hegel did not simply think the world would eventually conform to our ideas, but
rather that, when we have done all we can to bring our ideas in agreement with
reality, the ideas that can be shown to be systematically interrelated stand a
greater chance of approximating the truth than those that resist efforts at
systematization. Consequentially, Smith does not entirely reject Hegel's
Philosophies of Nature and the Mind, although he is critical of a lot of its content.
But, other than Arthur, he does not dismiss these philosophies for being
constructed to fit a normal reality on the basis of an upside-down ontology
applicable to the inverted reality of capitalism only.
At the same time, Smith agrees with Arthur that capitalist abstractions are
rather peculiar in that they are both real and ideal (Smith, 1990, 40-41, 93-94), but
in his opinion this is not the only type of abstraction susceptible to a dialectical
treatment.10 Thus, whereas Arthur thinks that Hegel's Logic is useful only as a
guide to the presentation of capitalism, Smith argues that the whole of Hegel's
system (as laid out in his Encyclopädie) has some merits of its own, for example
with respect to properly positioning Marx's Capital vis-à-vis other scientific
fields. As a social theory, Marx's Capital presupposes subjective thought and
malleable but essentially unchanging Nature and thus falls entirely on level III,
the Philosophy of Mind. So, relative to science as a whole, Concept categories are
applicable here (Smith, 1990, 18). Within this Philosophy however, the study of
society belongs to level III-2. So, relative to other fields that study humans, be it
the human mind (III-1) or human expression (III-3), Smith argues that Essence
categories are most applicable. 'However within the realm of objective spirit [III-
2] "civil society" is a determination on the level of ethical life (Sittlichkeit) [III-2-
Commenting on an earlier version of this paper Smith further clarified his position by pointing
out that it is the uniqueness of this peculiar type of abstraction in world history that required Marx
to adjust Hegel's dialectical method accordingly. So, as far as Smith is concerned, Hegel was not
necessarily wrong, he was just dealing with less peculiar content (and categories describing it)
than Marx was. Since these differing contents must be and are reflected in differing logical forms,
any conceptual mapping of Hegel onto Marx – such as developed by Arthur – should be ruled out
in principle. Of course, as explained in the main text, if most of the content of Hegel's philosophy
is dismissed, Arthur's conceptual mapping is perfectly reconcilable with the statement above
concerning capitalism's peculiarity and uniqueness in world history.
C] as opposed to abstract right [III-2-A] and morality [III-2-B]. As such it is a
structure to which concept categories are applicable' (Smith, 1990, 18). But at the
level of ethical life itself, civil society (III-2-C-b) stands over and against the
family (III-2-C-a), and it is not out to harmonize the two factions if conflicts were
to arise. In Hegel's opinion, the latter is the task and the raison d'être of the State
(III-2-C-c). Moreover, categories like value, money and price, though central to
capitalism, in the last instance have very little to do with the imperatives for
human survival (for - as the Cree Indian prophecy has it - 'money can not be
eaten').11 So although capitalism Appears to be 'all about the money', this
Appearance serves to hide and mystify the Essence of human sociality (i.e.
safeguarding human survival). So, in the last instance, capitalism, as a form of
civil society who's Appearance cannot be reconciled harmoniously with its
Essence, is best described in terms of a structure of Essence (Smith, 1990, 18).
As far as his mode of representation is concerned, Smith opts for a much more
general scheme than Arthur. Instead of looking for parallels between the
categories in Hegel's doctrine of Essence and Marx's Capital, he presents the
dialectic of Capital in terms of a movement from unity to difference to unity-in-
difference. An abstract category unifies a multitude of particulars. Some stress
what the particulars have in common (their unity), some what sets them apart
(their difference) and some explicate both together (unity-in-difference). As one
moves from unity to difference and on to unity-in-difference the structure
becomes more complex and the categories employed more concrete (Smith, 1990,
5-6). Thus, these headings describe the general characteristics of every
abstraction, not just of abstractions that belong to a certain Doctrine in the Logic.
By implication, when a scheme like Smith's is adopted, whether there are clear
parallels between Hegel's Logic and Marx's Capital or not, is immaterial to the
mode of presentation.
Although Hegel's Philosophy of society is on the same plane as Marx's (from
Smith's point of view at least), their content is very different. In contrast to Marx,
In full, the mentioned prophecy runs: 'Only after the last tree has been cut down, only after the
last river has been poisoned, only after the last fish has been caught, only then you will find that
money can not be eaten.'
Hegel is hardly concerned with the material conditions of production, but rather
with the articulation of α) an individual's Free Will, given that its expression is
limited by β) other people's Free Will and thus is γ) a Possibility only (Hegel,
1821, §4-7; cf. Hegel, 18303, 18171, §382, §487). In overview, this possibility is
actualized as A) universal abstract Right (of which property right is the most
prominent constituent), B) individual Morality and C) Ethical Life ('Sittlichkeit').
Hence it analyzes the political and ethical dimensions of a truly liberal society,
rather than the extent to which the society we actually live in lives up to this ideal.
Marx's starting point, by contrast, is his observation that capitalist specialized
production, predicated on a historically given division of labor, can only work
when inputs and outputs are generally exchanged in the economic domain.12
Hence, on close inspection, the exchange relation appears to be the true starting
point for his systematic dialectical presentation of capitalism (Arthur, 1993, 72;
Smith, 1990, 67-68). Though this starting point appears to be much more
historically specific than free Will, both Hegel and Marx contend that 'philosophy
is its own time apprehended in thoughts' (Hegel, 1821, 15; cf. Smith, 1990, 4; cf.
Smith, 2003, 187). To Marx and Marxists, it is the task of historical materialism to
distinguish between 'transhistorical concepts' that belong to all times, and
'historically specific categories' that belong to the theoretician's time (in
Murray's (1988) terminology these are called 'general abstractions' and
'determinate abstractions' respectively) . Systematic dialectics should appropriate
the latter if it is to represent 'its own time' adequately (Reuten, 2000, 141).
Though Hegel and Hegelians are less outspoken about this distinction and
consequentially less adamant about the proper type of categories to use, they too
make use of both types of categories.
Given specialization, one's produce is bound to differ from one's means of
subsistence, so people must enter into exchange relations and there is no guarantee
I purposely use the term 'capitalist specialized production' (or specialization for short) where
most people would just speak of division of labor in a Smithian (1776) sense, because theoretically
there can be division of labor, predicated upon specialized laborers, without the units of production
also specializing in specific products. Thus, division of labor is only a necessary, but not a
sufficient condition of existence of generalized exchange.
that they would have done so on their own accord anyhow. 13 This is why Marx's
starting point allows for negative results, like exploitation, and Hegel's does not.
Either way the philosophies at this level (III-2) investigate aspects of society that
stand over and above individuals and potentially curtail their Freedom. With
Hegel, individual actions are curtailed by the need to be at least a little considerate
of other people's freedoms and rights (in order to protect your own), whereas with
Marx (i.e. in capitalism) individual freedom is thwarted by the imperative to
engage in exchange in order to stay alive.
On close inspection, Smith and Arthur seem to concur that Capitalist societies are
characterized by structures out there that individuals are dependent upon for their
survival. Hence, they have very strong incentives to mechanically play by its rules
as though market forces were nothing short of forces of nature. But their
convictions are based on a very different reading of both Hegel and Marx. For
Smith, the seemingly inescapable nature of market forces is borne out by the fact
that capitalism in the last instance is best represented as an Essence structure,
while Arthur claims that Capital – and systematic dialectics generally – can only
grasp the interrelations between the materialized abstractions characteristic of
capitalism, but is otherwise incapable of making sense of real things and people.
So capitalism can only work to the extent that it succeeds in materializing the
abstractions it is predicated upon in the world. Because people are not
This is what distinguishes Marx not only from Hegel, but also from the economic mainstream.
Both Hegel and mainstream economists contend that individuals enter into a bargain, because they
feel that the goods they will have after the exchange will make them happier than the goods they
originally possessed. The possibility that some enter the exchange relation with nothing to
exchange but themselves or may only have command of inedible commodities is thus abstracted
from. However, if either predicament is yours, you must exchange at any cost or die from
starvation while trying. Thus, pretty much anyone who does not produce or otherwise commands
food can only afford desire and happiness after the necessary exchanges have been made. This
inexorable logic is missing from Hegel's and mainstream accounts alike.
materialized abstractions, the part they play in this process is capitalism's Achilles
Smith's argument points to a strong parallel to the Philosophy of Nature (level
II), because nature is the Essence structure pur sang. This parallel is relevant for
the mere possibility of quantification. One of the reasons quantitative methods are
successful in the natural sciences is that volition and subjectivity are neither
present nor assumed; so that behaviors are law-like and subsuming a particular
phenomenon under a law is considered satisfactory as an explanation. Since in
Marx's system individual humans are dependent for their survival upon capitalist
relations and concomitantly on obeying its value driven imperatives, quantitative
methods are potentially just as adequate for the study of this particular mode of
production as they are for the study of the natural world. According to Arthur of
course systematic dialectics cannot deal with real people anyhow and must
therefore distance itself from volition and subjectivity. So although he views
capitalism mostly as a concept structure, Arthur's account implies a similar
potential for the use of quantitative methods in the study of capitalism as Smith's.
Such an individual dependence on structural relationships and concomitant
imperatives for survival – be it real or perceived – is absent from Hegel's system
for it is entirely predicated upon the very freedom of humans that Marx
immediately relegates to the margins of his system. In conclusion, survival comes
first for Marx, whereas Hegel seems to contend that when Free Will is secured (in
the last instance by the State), survival is immanent.
But there is more. Although numbers and mathematical formulae can describe
a lot of processes in the natural world, they are externally imposed on it: they do
not constitute nature. I am aware that such a statement flies directly in the face of
scientists that claim that 'mathematics is the grammar of the book of nature' and
conclude that nature is inherently (i.e. ontologically) mathematical.14 To me, this
From the discussion in section 1 it may seem that it also flies in the face of Hegel. After all,
Quantity is one of the most basic determinations in his Logic and hence needs to be presupposed
before anything else can be understood. However, since Hegel eschews ontological considerations
(see footnote 2) one cannot conclude from this fact that the world is ontologically mathematical.
This situation changes when abstractions (like value) take on a tangible material form (viz. as
money) (cf. footnote 2). .
is just as ludicrous as to conclude that a scientific field is constituted by language
from the fact that the use of language adds to the field's intelligibility. Of course it
does, for language has been developed as a tool to understanding the world and
the categories on which set theory is based have a qualitative basis in language
(see Damsma, 2010).15 Since set theoretical propositions form the basis of the
foundational systems of mathematics, it would be very strange indeed if these
structures would have no applications in the world. After all, the world informed
language and language informed mathematical categories. So the fact that
mathematical structures are applicable to the study of nature is a result of the way
these structures came about. It has nothing to do with how nature is constituted.
In capitalism, by contrast, value must actualize itself as a certain Quantity of
money for the mode of production to be viable. This universal monetary value
permeates all entities and categories in the economic domain. Consequentially, all
concrete capitalist entities and categories, like commodity, price, cost, profit,
value, etcetera, can also be understood abstractly, as shares or elements in the
produce of the system at large (Arthur, 1993, 64; Arthur, 2004, 79; Smith, 1990,
83-94; Smith, 1993, 22-23; Reuten and Williams, 1989, 60-65). So, this is another
reason why quantitative methods have potential in the study of capitalism.
Although Hegel acknowledges the necessity of money as the quantitative measure
of value, he holds that man imposes this social form on things, instead of the other
way round as Marx claims.16 So it is human volition that in the last instance
determines exchange value (Arthur, 1988, 27, 35) through supply and demand
By saying that set theoretical categories have a qualitative basis in language, I do not mean to
imply that mathematics is just another type of language. For one thing, it is much more rigorous
than any other language and since its subject matter is 'external reflection on a multitude of
distinguishable yet arbitrarily divisible elements' (Damsma, 2010), it is entirely free of qualitative
considerations in a way that ordinary language can never be. As a result, it can traverse universes
way beyond the reach of our imagination (such as the number of elements in P(R), i.e. the power
set of R), simply by consistently applying definitions and logical operations.
As Marx wrote: 'Men make their own history, but not of their own free will; not under
circumstances they themselves have chosen but under the given and inherited circumstances with
which they are directly confronted' (Marx, 1973, 146). So the individual is confronted with a
material reality imposing its social form (money) on them, but historically mankind has brought
this reality into existence and has the power to overturn it if a powerful enough group of people
wishes to do so. As long as that does not happen, however, each individual has to yield to the
value imperatives sketched out above (cf. p. 13-14).
mechanisms. Even though these mechanisms can be mathematically formulated,
entering into a bargain for Hegel is an individual choice, it is not something one
must do to stay alive. Hence, capitalism's laws of motion as Hegel might
formulate them are less inescapable in nature than Marx's.
In short, whereas Hegel sees qualitative and quantitative reflection as
reconcilable ways of thinking about the world around us (see Damsma, 2010 for a
further explanation of this point), Marx sees the capitalist world itself as being
both qualitatively and quantitatively constituted. So quantities are an integral part
of the capitalist economy, rather than being externally imposed upon it (cf.
Arthur, 1993, 64; Smith, 1990, 93-94; Smith, 1993, 22-23; Reuten and Williams,
1989, 65). It is this characteristic of capitalism that enables (mathematical)
modeling methodology to be integrated with systematic dialectics all the way
through, albeit with regard to the study of capitalism only (that is, amongst the
systems that Marx knew of).17
This is not to say that mathematical modeling would not be useful in other systems, but just that
they could not be integrated with them all the way through, for this requires abstractions to be
ontologically as well as epistemologically quantitative. Systems for which this is not the case can
only be described mathematically to the extent that suitable Measures can be found and imposed
upon it. Once again, the fact that capitalist abstractions are quantitatively constituted, implies that
modeling can go much further than in other systems.
According to Arthur, Hegelian systematic dialectics can only deal with abstract
thought. However, the pure abstract thought of value in capitalism has gained
material reality as money and therefore capitalism is the only real system it can
tackle, but only as long as the presentation describes the results of the value
imperatives. It cannot incorporate real people or things, but only materialized
abstractions. Hence, Arthur's point of view also implies that volition and
subjectivity must be abstracted from in dialectical descriptions of capitalism. So,
both Smith's and Arthur's account of Marx's method, albeit on the basis of
radically different readings of both Hegel and Marx, imply a huge potential for
quantitative methods for the study of capitalism.
Despite these differences Smith and Arthur seem to concur that capitalist
abstractions are rather peculiar in that they are both real and ideal. Again, the
argument is that capitalism renders the thought of value tangible (as money) and
that the concomittant value imperatives permeate all capitalist entities,
relationships and processes. Hence, capitalism is largely constituted
quantitatively. That is, not only are quantitative methods epistemologically useful
for studying it but its core categories are also ontologically quantitative in ways
that the categories of the natural sciences could never be.
Arthur Christopher J. 1993. Hegel's Logic and Marx's Capital. Pp. 63-88 in
Moseley, F. (ed.), Marx's Method in Capital: A Reexamination. Atlantic
Highlands, N.J. : Humanities Press International.
Arthur, Christopher J. 2002. Capital in General and Marx's Capital. Pp. 42-64 in
Campbell, M. & Reuten, G, (eds.), The Culmination of Capital:
Essays on Volume III of Marx's Capital. Houndmills & New York:
Arthur, Christopher J. 2004. The New Dialectic and Marx's "Capital". Leiden
& Boston: Brill.
Bryson, Bill. 2003. A Short History of Nearly Everything. New York: Broadway
Chick, Victoria. 1998. "On Knowing One's Place: the Role of Formalism in
Economics." The Economic Journal, November, 1859-1869.
Coase, Ronald H. 1998. "The New Institutional Economics." AEA Papers and
Proceedings, May, 72-74.
Damsma, Dirk. 2010. Set Theory and Geometry in Hegel. In Hegel Gesellschaft
(ed.), Hegel-Jahrbuch 2010 (Forthcoming). Berlin: Akademie Verlag.
Consulted version: http://www1.fee.uva.nl/pp/bin/311fulltext.pdf
Friedman, Milton. 1953. The Methodology of Positive Economics. Pp. 3-16 and
30-43 in Friedman, Milton 1966, Essays In Positive Economics. Chicago:
University of Chicago Press. Consulted version:
Hegel, Georg W. F. 1969 (1812, 1813, 1816). The Science of Logic. Engl. transl.:
Miller, Arnold V. London: George Allen & Unwin.
Inwood, Michael. 1992. A Hegel Dictionary. Oxford: Blackwell.
Marx, Karl. 18904 (ed. Engels, Friedrich) (18671). Das Kapital: Kritik der
Politischen Ökonomie, Erster Band. Institut für Marxismus- Leninismus
beim ZK der SED (ed.). 1975. Berlin: Dietz Verlag. Engl. transl.: Fowkes,
Ben. 1976. (1867F.). Capital: a critique of political economy: volume 1.
Harmondsworth [etc.]: Penguin.
Marx, Karl. 1973 (1852). The Eighteenth Brumaire of Louis Bonaparte. Engl.
transl.: Fernbach, David. Pp. 143-249 in Fernbach, David (ed.) 1977,
Surveys from Exile, Political Writings, Vol. 2. Harmondsworth:
Reuten, Geert, and Michael Williams. 1989. Value-Form and the State; The
tendencies of accumulation and the determination of economic policy in
capitalist society. New York: Routledge.
Smith, Adam. 1970 (1776). The Wealth of Nations: books I-III. Harmondsworth:
Smith, Tony. 1990. The Logic of Marx's "Capital": Replies to Hegelian
Criticisms. Albany: State University of New York Press.
Smith, Tony. 2003. "On the Homology Thesis." Historical Materialism, 11:1,


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