1. Full name of doctoral candidate: Ngo Nhi Ngoc Linh 2. Gender: Female
3. Date of birth: April 9, 1995 4. Place of birth: Quang Ninh
5. Decision to recognize doctoral students: Decision No. 2949/2021/QD-XHNV-DT dated December 28, 2021, of the Rector of the University of Social Sciences and Humanities, VNU Hanoi
6. Changes in the training process (if any): The doctoral candidate changed the title of the thesis "Francis Fukuyama's Philosophical Thought on History in the work 'The End of Philosophy and the Last Man'" to "Francis Fukuyama's Philosophical Thought on History in the work 'The End of History and the Last Man'" and extended the training period from December 31, 2025 to December 31, 2026.
7. Thesis Title: Francis Fukuyama's Philosophical Thought on History in "The End of History and the Last Man"
8. Specialization: Dialectical Materialism and Historical Materialism
9. Code: 9229001.01
10. Scientific supervisors: 1. Assoc. Prof. Dr. Nguyen Anh Tuan, 2. Dr. Mai K. Da
11. Summary of the new findings of the thesis:
- The purpose of this dissertation is to systematically and comprehensively analyze the historical context, theoretical premises, and fundamental contents of Francis Fukuyama's philosophical thought on history through his central work. From this, the dissertation objectively assesses, from a Marxist-Leninist philosophical standpoint, the values, limitations, and influence of this thought on the process of contemporary historical understanding.
- The subject of this dissertation is the system of historical philosophical views and ideas of Francis Fukuyama, focusing primarily on the theory of the end of history and the nature of liberal democratic institutions.
- Research methods used: Based on the dialectical materialism methodology, the thesis uses a combination of research methods from philosophy and social sciences in general, such as: the historical-logical unity method, combining analytical and synthetic methods, the comparative method, the expert method, and the practical summary method...
- Main results and new contributions of the thesis:
This dissertation is the first systematic and in-depth doctoral-level research in Vietnam that relatively clarifies the philosophical structure of Francis Fukuyama's historical thought through his most representative works. The new contributions of the dissertation are demonstrated in the following aspects:
Firstly, the thesis has dissected and clarified the complex interplay between two logical axes in Fukuyama's thought: the logic of modern natural science (representing economic accumulation) and the logic of recognition (Thymos – representing spiritual aspiration). Showing that Fukuyama relied not only on economics but also on philosophical anthropology to explain history is a new perspective, helping to transcend the simplistic understanding of this theory as a purely political prediction.
Secondly, the thesis clearly identifies the theoretical origins of Fukuyama's thought not only as stemming from Hegel but also through the unique interpretive "lens" of Alexandre Kojève. From this, the thesis clarifies how Fukuyama "reimagined" Hegel's dialectics to serve the assertion of the absolute superiority of the liberal democratic model.
Thirdly, the thesis systematized and categorized the critical streams against Fukuyama from various perspectives (both left-wing and right-wing, from West to East). Through this, the thesis established a critical analytical framework from a Marxist-Leninist philosophical standpoint, pointing out the one-sidedness and metaphysics in the self-proclaimed "end" of human history.
- Conclude
Francis Fukuyama's philosophical thought on history, with its core premise of "the end of history," has become one of the most representative theoretical paradigms, profoundly influencing social sciences and political science from the late 20th to the early 21st century.
From a theoretical standpoint, the thesis asserts that Fukuyama's doctrine is not merely a timely political prediction, but a highly ambitious philosophical endeavor to reconstruct a "grand narrative" of history in the context of seemingly weakening opposing ideologies. Methodologically, the argument about the "inevitability" of liberal democracy reveals a clear historical determinism and a Western bias. Practically, the complex changes in the world at the beginning of the 21st century – including economic crises, geopolitical conflicts, the rise of populism and nationalism, as well as the development of non-Western political and economic models (typically China) – have shown that history does not move along a single linear trajectory as Fukuyama predicted. From the perspective of Marxist-Leninist philosophy, the thesis affirms that Fukuyama's thought is both an object of criticism and a valuable source of reference. However, conversely, Fukuyama's arguments—especially when placed within the context of dialogue and criticism—contribute to highlighting the scientific value of historical materialism.
Overall, it can be asserted that Fukuyama's theoretical legacy lies not in his presentation of a "final conclusion" on history, but in his re-awakening of one of the central problems of philosophy: whether human history has an inevitable direction and a definite destination. From a Marxist-Leninist philosophical standpoint, it can be affirmed that the "end of history" is not an immutable state or a universal law, but merely a hypothesis specific to the era, reflecting the understanding and limitations of a particular historical period. Human history, in its essence, remains an open process, constantly in motion, and always contains the possibility of new forms of development emerging in the future.
12. Directions for further research:
First, compare Fukuyama's philosophical views in "The End of History and the Last Man" with "Identity" to study the transformation in his thought.
Secondly, this study examines the development of Fukuyama's philosophical thought through his body of work over time, from 1989 to the present.
Third, analyze Fukuyama's thought from the perspective of moral philosophy or political philosophy, addressing related issues.
13. Publications related to the dissertation:
1. Ngo Nhi Ngoc Linh (2022), “Initial approach to Francis Fukuyama's “The End of History and the Last Man” and some representative studies”, Journal of Education Vol. 22 (special issue 9), pp. 98-102.
2.Ngo Nhi Ngoc Linh (2024), “An understanding of "Universal History" in Francis Fukuyama's “The End of History and The Last Man””, Universum: Social Sciences (4/107), pp. 36-40.
3.Ngo Nhi Ngoc Linh (2025), “The philosophical concepts of history by Francis Fukuyama in the work The End of History and The Last Man”, The Third International Conference on the Issues of Social Sciences and Humanities, Vietnam National University. Hanoi - University of Social Sciences and Humanities, pp. 255-265.
4.Ngo Nhi Ngoc Linh (2025), “Awareness of history in Francis Fukuyama's The End of history and the last man”, Bulletin of Science and Education (December 167), pp. 12-16.
INFORMATION ON DOCTORAL THESIS
1. Full name: Ngo Nhi Ngoc Linh
2. Sex: Female
3.Date of birth: April 9th 2026
4. Place of birth: Quang Ninh
5.Amission decision number 2949/2021/QD-XHNV-DT dated December 28th 2021 by the Rector of the University of Social Sciences and Humanities, Vietnam National University, Hanoi.
6.Changes in academic proceedings: The doctoral student changed the thesis title from “Francis Fukuyama's philosophy of history in the work “The End of Philosophy and the Last Man”” to “Francis Fukuyama's philosophy of history in the work “The End of History and the Last Man””. Extend the training period from December 31, 2025, to December 31, 2026.
7.Official thesis title: Francis Fukuyama's philosophy of history in the work “The End of History and the Last Man”
8.Major: Dialectical materialism and historical materialism
9. Code: 9229001.01
10.Supervisors: Assoc. Prof. Ph.D. Nguyen Anh Tuan and Ph.D. Mai K Da
11.Summary of the new findings of the thesis
Research purposes: The thesis provides a systematic and comprehensive analysis of the historical context, theoretical premises, and fundamental tenets of Francis Fukuyama's philosophy of history, focusing on his seminal work. Based on this analysis, it offers an objective assessment—grounded in the Marxist-Leninist philosophical perspective—of the values, limitations, and influence of these ideas on the contemporary understanding of history.
Research subjects: Francis Fukuyama's system of historical-philosophical views and ideas, focusing mainly on the theory of the "End of History" and the nature of liberal democratic institutions.
Research methods: Based on the methodology of dialectical materialism, the thesis employs a combination of research methods from philosophy and the social sciences in general, such as the unity of the historical and the logical, the combination of analysis and synthesis, the comparative method, the expert method, and the summarization of practical experience.
Main results and new contributions of the thesis:
This dissertation represents the first systematic and in-depth doctoral-level study in Vietnam to elucidate the structure of Francis Fukuyama's philosophy of history through his most seminal work. Its original contributions are demonstrated in the following aspects:
First, the thesis dissects and clarifies the complex interplay between two logical axes in Fukuyama's thought: the logic of modern natural science (representing economic accumulation) and the logic of recognition (*Thymos*—representing spiritual aspiration). Demonstrating that Fukuyama interprets history based not only on economics but also on philosophical anthropology offers a fresh perspective, enabling a move beyond the reductionist view of his theory as a purely political prediction.
Second, the dissertation identifies the theoretical origins of Fukuyama's thought, tracing them not merely to Hegel but specifically through the interpretive "lens" of Alexandre Kojève. It thereby illuminates how Fukuyama "revamps" Hegelian dialectics to assert the absolute superiority of the liberal democratic model.
Third, the thesis systematizes and categorizes various critical responses to Fukuyama from diverse perspectives (spanning Left and Right, as well as West and East). In doing so, it establishes a critical analytical framework based on the Marxist-Leninist philosophical perspective, highlighting the one-sided and metaphysical nature of the proclaimed "end" of human history.
Conclusions:
Francis Fukuyama's philosophy of history—centered on the thesis of the "end of history"—has emerged as a prominent theoretical paradigm, exerting profound influence across the social sciences and political science from the late 20th century into the early 21st century.
Theoretically, the thesis asserts that Fukuyama's doctrine is not merely a topical political prediction but an ambitious strategic endeavor to reconstruct a "grand narrative" of history amid the apparent decline of competing ideologies. Methodologically, the argument regarding the "inevitability" of liberal democracy reveals a distinct tendency toward historical determinism and a pronounced Western bias. Practically, the complex upheavals of the early 21st century—including economic crises, geopolitical conflicts, the rise of populism and nationalism, and the development of non-Western political-economic models (exemplified by China)—have demonstrated that history does not unfold along the singular, linear trajectory Fukuyama predicted. From the perspective of Marxist-Leninist philosophy, the thesis maintains that Fukuyama's thought serves as both a subject of critique and a valuable reference point. Conversely, Fukuyama's arguments—especially when subjected to critical dialogue—actually serve to highlight the scientific validity of historical materialism.
Overall, it can be affirmed that Fukuyama's theoretical legacy lies not in his having reached a "final conclusion" about history, but in his having reignited one of philosophy's central questions: whether human history possesses an inevitable direction and a definitive destination. From the perspective of Marxist-Leninist philosophy, it can be affirmed that the "end of history" is neither an immutable state nor a universal law, but merely a hypothesis specific to a particular era—reflecting the understanding and limitations of a specific historical period. By its very nature, human history remains an open, ceaselessly evolving process that always holds the potential for the emergence of new forms of development in the future.
12. Further research directions
First, compare Fukuyama's philosophical views in “The End of History and the Last Man” with those in “Identity” to examine the evolution of his thought.
Second, study the development of Fukuyama's philosophical ideas through his body of work, tracing the timeline from 1989 to the present.
Third, analyze Fukuyama's thought from the perspective of moral or political philosophy, addressing relevant issues.
13.Thesis-related publications
1.Ngo Nhi Ngoc Linh (2022), “An initial approach to Francis Fukuyama's “The End of History and the Last Man” and selected key studies”, Journal of Education, Vol. 22 (Special Issue 9), pp. 98-102.
2.Ngo Nhi Ngoc Linh (2024), “An understanding of "Universal History" in Francis Fukuyama's “The End of History and The Last Man””, Universum: Social Sciences (4/107), pp. 36-40.
3.Ngo Nhi Ngoc Linh (2025), “The philosophical concepts of history by Francis Fukuyama in the work The End of History and The Last Man”, The Third International Conference on the Issues of Social Sciences and Humanities, Vietnam National University. Hanoi - University of Social Sciences and Humanities, pp. 255-265.
4.Ngo Nhi Ngoc Linh (2025), “Awareness of history in Francis Fukuyama's The End of history and the last man”, Bulletin of Science and Education (December 167), pp. 12-16.
Author:Department of Training and Non-profit Organization
Older news
