Hegel (1770-1831), Mikhail Bakunin (1814-1876), Karl Marx (1818-1883), Hannah Arendt (1906-1975), and Michel Foucault (1926-1984) reflect on the possibilities and conditions of radically transforming political and social structures, this article concentrates on a set of key questions confronted by all these theories of revolution. In this step a field's model of understanding is undergoing revolutionary change. The current Democratic Party leadership is the most radically leftist/socialist we have ever had. White supremacist terror attacks. His market predictions and strategies, as well as his general views of the economic and political state of the world, are based solely on his own knowledge.At The Rum Rebellion, this sort of biased, inaccurate media that isn’t accepted. Modeling their understanding of revolution on the Israelites’ exodus from Egypt (compare Walzer, 1985), they attribute great significance to the interval period that lies in between the status quo at the time of the failed revolutions of 1848 and the future actualization of a classless society. Accordingly, when Kropotkin links revolution and revolt or when Kant explicitly associates revolution with reform, the relatedness between these concepts and not to mention the phenomena is reflected. This fighting position, for Foucault, is to be seen as an inevitable element of radical change. The position suggested by Condorcet allows for an at least tentative maintenance of the rule of law and of the validity of principles of justice. According to Fanon’s politico-psychological theory of revolution, the inner sphere of attitudes towards oneself, one’s community, and one’s former oppressors is the essential locus of revolutionary change: It is there that a radical transformation of the revolutionaries’ status occurs which turns them from an “animalized” and “objectified,” anonymous and disposable mass into “sovereign” subjects capable not only of self-determination but also of self-respect (compare Fanon, 1967 [1961]).For Thomas Paine, there can be no doubt that the American revolutionary struggle for independence from colonial rule, understood as a practical application of enlightenment thought, amounts to a radical break in history. Revolution definition, an overthrow or repudiation and the thorough replacement of an established government or political system by the people governed. However, these thinkers suggest various concretizations of man as the driving force of profound transformation: Bakunin emphasizes the world-changing potential of individual “bandits” (compare Bakunin, 1990 [1873]); Lenin points to a revolutionary avant-garde of limited size (compare Lenin, 1987 [1902]); Foucault attributes this role to the entirety of a people united by an experience of “political spirituality” (compare Foucault, 2005 [1978-79]); Fanon understands revolutionary subjectivity to be actualized by the “wretched” victims of colonialism (compare Fanon, 1967 [1961]; Sartre, 1967); Marcuse sees the heterogeneous group of the marginalized and “hopeless” both within and without Western societies as the key agent of revolution (compare Marcuse, 1991 [1964]); finally, contemporary theorists like Michael Hardt and Antonio Negri present a global “multitude” as the only political unit capable of realizing a revolution against the system of late capitalism (compare Hardt/Negri, 2004; Negri, 2011).In preparation for presentation of the different philosophical approaches to revolution in the following article, this section is concerned with providing a concise outline of the history of the concept. It is conditions founded on principles of right that will eventually lead to a fuller realization of the individuals’ moral and rational potential (compare Kant, 1991 [1798]; 1996 [1797]).This question pertains to (a) the temporality or, more narrowly, the duration and (b) the expansion of revolutionary transformation. Discussing revolution in more narrowly political terms, Gramsci describes its realization as a tedious “war of position” against “hegemonic” power structures: It is only by means of persistently working their way through numerous struggles with the opponents of revolution over time that its carriers can hope to supersede an established order (compare Gramsci, 1992 [1929-35]). A revolution is a fundamental and qualitative change in economic and social relationships in a society or country. Aristotle writes about the cycle of governments in his Politics. Therefore, conquering freedom in its totality is tantamount to establishing an order that abolishes every political or religious institution that exercises authority. In covering these problems in turn, it is the goal of this article to outline substantial arguments, analyses, and aporias that shape modern and contemporary debates and, thereby, to indicate important conceptual and normative issues concerning revolution.The following section discusses central questions addressed in the works of theorists from these main strands: The questions of novelty, violence, freedom, the revolutionary subject, the revolutionary object or target, and the extension of revolution.

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