Georg Wilhelm Friedrich Hegel
Hegel was born in Stuttgart,Germany on August 27,1770.He was born as a son of government clerk whose name was George Ludwig Hegel.Hegel was the eldest of three children.He was brought up in a Protestant pietism ambience.Hegel was already studied about Latin before he began school by his mother.He was concerned about Greek roman classics,literatüre and philosophy.Christiane,his sister,and Hegel were very attached each other and Christiane was very jealous about Hegel’s wife.Because of this jealousy,Hegel concerned about pschosis and developed ideas of pschiatry based on concepts of dialectics.İt can be clearly seen that due to hıs fathers occupation he was encouraged to become a clergyman and he entered the University of Tübingen.He had written lots of books,lectures until he died in Berlin on November 12.1831 during cholera epidemic.
Hegel claimed that people can only reach the real and exact knowledge bu using their intelligence rather than their sense.It is the proof of he is a idealist philosopher.He referred the cultural philosophy as the absolute,objective and subjective sprit.Subjective sprit is about the whole sprit of human being.People meet with the other beings and according to this the objective sprit appears so that the government and morality appears also.To continue with,if the sprit pull away from the moralty and government thoughts than the absolute sprit come up.
The absolute sprit contains 3 steps.the first one is thesis (art) second one is antithesis(religion) and the last one is synthesis(philosophy).Hegel always claimed that there is something different from the human beings who created all the things and it can be clearly predicted that it is not different from t...
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...d ′Geist′ has both meanings.Phenomenology was the backbone of Hegel's later philosophy and pronounced an important development in German idealism after Kant.The book had a profound effect in Western philosophy, and "has been praised and blamed for the development of existentialism, communism, fascism, death of God theology, and historicist nihilism( Singer, 2003)The book consists of a preface, an introduction, and six major divisions consciousness, self-consciousness, reason, spirit, religion, and absolute knowledge (Hazar, 2009).
REFERENCES
Hazar, Ç.M. (2009). Hegel ve tarih felsefesi. Gazi Üniversitesi İletişim Fakültesi Dergisi, s. 226-227.
Houlgate, S. (2005). An introduction to Hegel: Freedom, Truth and History, Oxford: United Kingdom, Blackwell Publishing, p. 48-51.
Singer, P. (2003). Hegel, Bahar Öcal Düzgören (Çev.), İstanbul : Altın Kitaplar, s. 24.
ABSTRACT: In this paper, I shall focus first on Heidegger's attempt to tackle the problem of 'metaphysics' and his wish to transcend it. Then, I shall try to evaluate his thoughts about transcending metaphysics in connection with his interpretation of Nietzsche's anthropology, which he considers to be the highest achievement in metaphysics.
In sections 190-193 of Georg Wilhelm Fredrich Hegel’s Phenomenology of Sprit, Hegel looks into the relationship between the lord and the bondsman. In this examination of the relationship, Hegel makes the move to find out what both the lord and bondsman offer to each other in terms of existence and or identity. The formulation that Hegel made in the selected sections is that the bondsman had more to gain in terms of intellectual growth than his lord who becomes intellectually dormant due to the bondsman acting in the likeness of his lord.
Philosophers believe that Hegel’s historicism has inherent conflicts that surprisingly fall in same dialectic argument that Hegel promotes, which somehow nullifies his philosophy. Originated and influenced by his Dialectic thought process of “thesis, antithesis, and synthesis”, Hegel believes that all societal and more importantly all human activities including culture, language, science, art, and even philosophy are defined by their past and the heart of these activities can be understood by studying their history. Hegel argues that the history of societal activity is a cumulative reaction to the events that has happened in the past. His famous “Philosophy is the history of philosophy" quote essentially summarizes his thoughts. Hegel believes history is a progressive and directional relation between human activities and society. He argues that in order to understand an individual, he must be studied in a society where in turn the same society can be understood by evaluating th...
Kierkegaard suggests that Hegel, at his core, does not understand that the nature of man, or at the very least the nature of faith, which is in a constant state of moral uncertainty. He illustrates the state of man with various analogies on Abraham's sacrifice of Issac in “Fear and Trembling,” suggesting that Abraham should either be considered a murder because he would have killed his son, or a man of faith because of he obeyed God unwaveringly. Kierkegaard wirtes, “I return, however, to Abraham. Before the result, either Abraham was every minute a murderer, or we are confronted by a paradox which is higher than all mediation” (Kierkegaard, Fear and Trembling, 51). He makes the claim that while the ethical is universal, the individual who has a personal relationship with God takes on a higher importance than one would with Gies...
First, the Oriental World understood that “one is free,” that individuals are on their own autonomous beings. But, the Oriental World fell short in that they did not realize that while one was free, so was Mankind, or the collection of peoples in a state. Hegel then proceeds to the Classical World, particularly the ancient Greeks. The Greeks and Romans possessed the “consciousness of freedom,” but the fact that they owned and exploited slaves precludes them from being a truly free society and renders their Volksgesit less authentic. The Germanic World, the final stage in Hegel’s evolution of consciousness, reached the intellectual point where, through the influence of Christianity, they were able to “attain the consciousness that Man, as Man, is free…” , making them intellectually prepared for a codified document, like a constitution. To simplify Hegel (and perhaps this is not doing him justice), this evolution in the consciousness of freedom describes the progression from anarchy to the civil society--Man is free in the Oriental World but Mankind is free in the Germanic
Kung, Hans. The Incarnation of God: An Introduction to Hegel's Theological Thought As Prolegomena to a Future Christology. T&T Clark, 2001. hard cover.
...omprehensible knowledge of a particular sort. After derisively comparing those believers in sense-certainty's capabilities of Knowledge to animals and Eleusinian devotees, Hegel returns to his theme of Knowledge as communication through language, insisting that to make a claim about the knowledge contained in sense-certainty is: "not to know what one is saying, to be unaware that one is saying the opposite of what one wants to say" (Hegel, 109). Left with the thingness or being of sense-certainty as an undifferentiated, universal and unintelligible generality, Hegel concludes by abandoning sense-certainty in its own right and moving on to the next level of complexity, namely perception, or thingness as understood the properties that define it.
In his book The View From Nowhere (1986), Thomas Nagel discusses the various problems that arise when we consider the contrast between the objective world we inhabit, and are part of, and the inherently subjective way we view that world. Nagel writes that understanding the relationship between these external and internal standpoints is central to solving these problems: 'It is the most fundamental issue about morality, knowledge, freedom, the self, and the relation of mind to the physical world' (p.3). In this essay I will survey the problems that Nagel is referring to, and will echo Nagel's view that this issue is of central importance within philosophy. However, I will also suggest that Nagel is wrong in his emphasis in dealing with the issue.
Though these many excepts have discrete arguments, they also share several underlying themes. Of these several themes, of fundamental importance is one of work in philosophy and social science bringing about real change in the world. Throughout his writing he continues to focus upon the individuals that from the world, particularly the oppressed, not just the powerful on whim the lens of social science and particularly history is often pointed. Even for those who do not agree with Marx on his prescription for the world, his determination to improve the conditions of the oppressed is a model we should all strive to emulate.
As presented in the Phenomenology of Spirit, the aim of Life is to free itself from confinement "in-itself" and to become "for-itself." Not only does Hegel place this unfolding of Life at the very beginning of the dialectical development of self-consciousness, but he characterizes self-consciousness itself as a form of Life and points to the advancement of self-consciousness in the Master/Slave dialectic as the development of Life becoming "for-itself." This paper seeks to delineate this often overlooked thread of dialectical insight as it unfolds in the Master/Slave dialectic. Hegel articulates a vision of the place of human self-consciousness in the process of Life as a whole and throws light on the role of death as an essential ingredient in the epic drama of life's struggle and Spirit's birth.
Ralph Waldo Emerson, nineteenth century poet and writer, expresses a philosophy of life, based on our inner self and the presence of the soul. Emerson regarded and learned from the great minds of the past, he says repeatedly that each person should live according to his own thinking. I will try to explain Emerson’s philosophy, according to what I think he is the central theme in all his works.
Brunswick in 1792 when he was provided with a stipend to allow him to pursue his
[1]Altshuler, Roman. “The Meaninglessness of life: Camus vs. Nagel.” The ends of Thought; Journeys to Philosophy’s Third Kingdom. (2011)
Hegel, Georg Wilhelm Friedrich, Arnold V. Miller, and J. N. Findlay. Phenomenology of Spirit. Oxford [England: Clarendon, 1977. Print.
Galileo was probably the greatest astronomer, mathematician and scientist of his time. In fact his work has been very important in many scientific advances even to this day.