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Essay on Hegel's philosophy of history
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Relation of Master and Servant
According to Hegel, “the self conscious is itself and for itself” meaning that it has to come outside of itself, so that it can do two things. One is to cancel out the other otherness. The second is to try to become recognized. This recognition process is called Master and Servant self-conscious. The conflict between master and servant is one in which the historical themes such as dependence and independence are introduced. It sets up the realization of the self conscious through the recognition of and by another, through mutual recognition.
The relation between the self and the otherness is necessary to define human awareness and more importantly desire. This desire is part of the primordial human experience. The problem is that, the consciousness respond...
Not only is human connection vital to live a happy and joyful life, but it is necessary to create a legacy, and thus live on through others. But in order to do this, one must first overcome their ego and their sense of self. Once all of the “I” thoughts are gone, one can relate, but fully understand, the higher powers as well as other human beings around us. However, it is important to accept that we may never fully understand the driving force of this universe. While it can be experienced, and we can briefly get an idea of what it is, it is impossible to define these concepts in words, because we don’t have a language that transcends what we can understand. And though many recognize that these concepts could never be fully understood by the human brain, determined minds continue to ask questions that will never have an answer, “pushing their minds to the limits of what we can know” (Armstrong,
What does sense of self-mean? It means what that person sees when they look in a mirror. Whether it is a decent, awful or an indifferent image. Everyone’s self-image is different, and that’s acceptable; normal even. No one person is exactly the same. The authors explain how a sense of self is like internal conflicts and the decision to lie in order to gain approval.
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.
In 1806, nearly two hundred years before Fukuyama’s audacious historical stance, George Wilhelm Friedrich Hegel declared the end of history. Hegel bases his claim in that the Napoleonic Code, a preliminary, yet revolutionary replacement of previous feudal laws, was being promulgated and slowly implemented throughout Napoleon’s empire . Hegel believes, however, that the adoption of a particular code or set of standards for a civil society, like the Napoleonic Code or the Constitution of the United States, is stipulated on the rational evolution or progression of peoples towards the realization that they are free or equal. In short, a constitution that guarantees your freedom means nothing to those who do not possess the self-consciousness
In the first stage of his examination of what the sensual might offer in the way of knowledge, Hegel examines the object apprehended by a sensing c...
I am interested . . . in the way in which the subject constitutes himself in an active fashion, by the practices of the self, these ...
As presented in the Phenomenology of Spirit, the aim of Life is to free itself from confinement "in-itself" and thus to become "for-itself." Not only does Hegel place this unfolding of Life at the very beginning of the dialectical development of self-consciousness; Hegel characterizes self-consciousness itself as a form of Life and even refers us to the development of self-consciousness in the Master/Slave dialectic as an essential moment in the fulfillment of this aim of Life to become 'for-itself.' The following paper delineates this overlooked thread of the dialectic. The central thesis is that each step along the path of self-consciousness' attempt at making the truth of its unity with itself explicit, is simultaneously a step in the realization of the aim of Life: to become 'for-itself.' In the review of the Master/Slave dialectic, it reveals itself that the necessary condition for the fulfillment of Life's aim lies in work. Yet...
At the height of Plainview's career, a character named Paul Sunday approaches the tycoon regarding his family's property in Little Boston, California and the oil that resides below it. When attempting to purchase the property, Plainview is halted by Eli, Paul's twin brother. Eli, the local pastor, demands $10,000 for the property, imputing the cost to the benefit of the church. A deal is begrudgingly made, and Plainview ends up purchasing all lots surrounding the oil well except for one. This is the first time that Eli posits himself as an equivalent master, and Eli continues to antagonize Plainview throughout the film. G. W. F. Hegel writes in his work, Phenomenology of Spirit, on the notions of self-recognition, master/slave relationships, and the cyclical nature of such. Hegel proposes that to understand the world, one must understand relation - that is relation of one's own consciousness through the recognition of a consciousness of equal value to one's own. Hegel writes, "[Self-consciousness'] recognize themselves as mutually recognizing one another". The author bolsters the idea of recognition by contending that rival self-consciousness' engage each other in a "fight to the death". That is, to be sure of one's own consciousness they must recognize a consciousness that is equal to their own; and then, once that recognition is done, the consciousness' must
Johnstone, M., Primmer, J. (2014). [Lecture]. The Mind-Body Problem. PHILOS 1E03, Problems of Philosophy. Hamilton, ON, Canada: McMaster University.
Human beings with self-reflexive consciousness must be needs to know that the world is principal as a result of the structure of human nervous system and brain and only secondarily because of thinkers structural coupling with other organisms plus the environment. Such kinds of studies impelled Maturana to split from the mainstream of reductionist biology and realist epistemology. In his work, the thinker claim that humans with consciousness and brain-based language do not experience an entirely objective world that is accurately represented to people faithfully through the biology of cognition. But they bring forth the world of dependent observers with other autopoietic unities and physical environment through a structural dance in the composition of the actual co-existence. As he revealed earlier, Maturana resolves to develop a characterization of what life is composed of and cognition in light of his findings.
The relationship of the human soul and physical body is a topic that has mystified philosophers, scholars, scientists, and mankind as a whole for centuries. Human beings, who are always concerned about their place as individuals in this world, have attempted to determine the precise nature or state of the physical form. They are concerned for their well-being in this earthly environment, as well as their spiritual well-being; and most have been perturbed by the suggestion that they cannot escape the wrongs they have committed while in their physical bodies.
A double reflection takes place between two subjects achieving recognition of self-consciousness in both the lord and the bondsman. Being acknowledged as a self-conscious being and the relationship of recognition fulfills the criteria of an individual’s claim to independence and creates unity between subject and object. Subjectivity – the understanding of self-consciousness in-itself and in relation to others – is found to be true from this
Hegel's claim that self-consciousness realizes itself in ethical life is set up with the understanding that un-reactive immersion in the social community is no longer possible for modern human beings in his own time. In Hegel's view, ethical life is created within the culture and practices of the social community of an individual. “Ethical life is a system of norms and mores belonging to a social body, made up of spheres of social interaction and interdependence in which all individuals are embedded.” (Philosophy of Right, III: Ethical Life.) More importantly, the individual must follow that ethical life, and therefore contribute to the society himself. Ethical life is a stage of self consciousness towards which the individual of Hegel’s time is seen by Hegel to be living within, and to be constructing throughout his life. Hegel would claim that the moral individual would not try to dissociate from this, for his own benefit. He argues that reason is manifested in the benefit of the individual rather than of the social.
But, “human persons have an ‘inner’ dimension that is just as important as the ‘outer’ embodiment” (Cortez, 71). The “inner” element cannot be wholly explained by the “outer” embodiment, but it does give rise to inimitable facets of the human life, such as human dignity and personal identity. The mind-body problem entails two theories, dualism and physicalism. Dualism contends that distinct mental and physical realms exist, and they both must be taken into account. Its counterpart (weak) physicalism views the human as being completely bodily and physical, encompassing no non-physical, or spiritual, substances.
...have struggled with the nature of human beings, especially with the concept of “self”. What Plato called “soul, Descartes named the “mind”, while Hume used the term “self”. This self, often visible during hardships, is what one can be certain of, whose existence is undoubtable. Descartes’s “I think, therefore I am” concept of transcendental self with just the conscious mind is too simplistic to capture the whole of one’s self. Similarly, the empirical self’s idea of brain in charge of one’s self also shows a narrow perspective. Hume’s bundle theory seeks to provide the distinction by claiming that a self is merely a habitual way of discussing certain perceptions. Although the idea of self is well established, philosophical insight still sees that there is no clear presentation of essential self and thus fails to prove that the true, essential self really exists.