Wait a second!
More handpicked essays just for you.
More handpicked essays just for you.
Don’t take our word for it - see why 10 million students trust us with their essay needs.
Recommended: Immanuel kants theory
Hegel is considered one of the most famous German philosopher’s who wrote and taught during the early 1800’s. Hegel thought that humanity and civilizations was inevitable working towards becoming a free society in hope that this idea and process would spread throughout the world. Many of Hegel’s ideas such as his dialect and triad greatly influenced the 19th century. This movement also translated over into the ideas and findings of people in the new world with liberal and free market democracies who represent the final state of Hegel’s progress. Hegel’s ideas can all be seen as part of a progression and broken down and explained through his teachings and theories, the Hegelian triad, and the legacy that Hegel left behind.
To begin with, many of Hegel’s teaching and theories were influenced by his infatuation with the French Revolution, and the works of other philosophers such as Rousseau, Kant, and Spinoza. Hegel developed a theory that consisted of philosophical contradictions and tensions that interpret themselves as part of a compressive evolution of rational unity all derived between different text in which he called the absolute idea or the absolute knowledge. Hegel proclaimed that the main characteristic of this unity was that it was forever evolving through a manifestation as it contradicted itself as well as providing negation within the same process. The consciousness, history, philosophy, art, nature, and even society have these same vibrant and dynamic virtues that proceeds in every point of its domain of reality and leads to further development until a rational unity is reached between each of the sub parts and up lifts one another with each idea into a higher unity. Many Hegelian scholars have argued that the “Mi...
... middle of paper ...
...uch as his ideas of the triad. Hegel has seen this progress throughout history as the realization of reason, and therefore meaning God. History is the realization and progress of dialectics where each product turns into another position that is then opposed, and these positions create yet another positive product. Hegel’s ideas were actually incredibly basic and in order to truly understand Hegel, one must read Hegel directly and also in a passive sense by depicting each phase. Hegel’s ideas can all be seen as part of a progression and broken down and explained through his teachings and theories, the Hegelian triad, and the legacy that Hegel left behind. Hegel’s dialect is merely a page of letters that is within a sea of ideas and thoughts thrown about in words and ways that can completely distract a readers mind from what is really beneath the wording on the page.
He institution (the authorities) keeps correct doctrines and teach them to people when they are young, and nonconformists are silenced. When the doctrines change, the individuals don’t recognize it because it happens very slowly. Peirce argues that “this is the main and the best method to govern the masses, and especially theological and political doctrines are uphold by this method (i.e. we have a totalitarian system). It leads to peace, although slowly, and in the cost of individual freedom. It is also incomplete method, because everything cannot be regulated, but only the main opinions, and there will always exist dissident
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.
The Songerweg emphasizes the particular model of history that Germany, unlike other Western countries, has gone through. Specifically, ‘proponents of this concept emphasize the peculiarities of German history, such as political institutions, social structures, or mentalities and experience, usually in comparison with other Western countries, to demonstrate the unique course of German history’ (Buse & Doerr, 1998, p. 934). Although initially the theory of Sonderweg viewed the characteristics of German historical development as positive, the situation has changed after the World War II. Specifically, in the 19th and early 20th centuries historians applied the Sonderweg model to stress a focus on the role of strong central state and military as the driving force of the development of the country (Buse & Doerr, 1998). In addition to this, historians regarded social reforms in Germany that were made from ‘above’ rather than being the outcomes of revolution to be a positive feature that depicted German state in a favorable way. Finally, the historical school viewed the course of German industrialization and culture as superior to similar processed in the rest of Western European
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...
(7) Hegel, Lectures on the History of Philosophy in three volumes, vol. 2 (Lincoln and London: University of Nebraska Press, 1995) 97. I made some corrections in the translation of this piece from Hegel.
This paper briefly looked at the structure of Nagel’s overall argument and then outlined and analyzed the part of his argument where it seems inconsistent.
We can break this sentence down into two separate parts. The first part says that “Self-consciousness exists in itself and for itself, in that, and by the fact that it exists for another self-consciousness” (43). This seems to end in a paradox, the self-consciousness both exists for itself and for another self-consciousness. When Hegel says that “self-consciousness exists in itself and for itself” (43) we can understand him as saying, not that there is a paradox that we must resolve, but a duality that we have to accept. His proposition of a duality is that the self-consciousness is existing for two things at one time “by the fact that it exists for another self-consciousness” (43). This duality between existing for both itself and an other is one of the most clearly defined things in the chapter and will come to make sense as a dependent relationship in which the individual’s self-consciousness must exist for another to exist for itself. The second part of the sentence says “it is only by being acknowledged or ‘recognized’” (43). This part can be interpreted as saying that the self-consciousness is, exists, when it is recognized or when the self recognizes itself as a self-consciousness. The entire sentence can, then, be understood as saying that, while the self-consciousness exists itself and for itself this is in virtue of it existing for another and, it can only exist for itself when it is recognized. To fully understand the significance of this sentence, it is not only necessary to understand it on its own but, it is also required to be understood in the scope of the rest of the chapter. The next several paragraphs will look to do that. The chapter can be divided into roughly three parts: paragraphs 2-8 make up the first part, paragraphs 9-12 make up part two, and the last part contains paragraphs
Nationalisms powerful and intense impact on individuals is demonstrated in Rudolf von Ihering’s Two Letters (1866). By offering individuals a group to be a part of became something which appeared to be boundless in its potential for prosperity and it gave individuals a sense of empowerment. Initially, Von Ihering had rigorously opposed Realpolitik’s policies which were employed by Otto von Bismarck, declaring that, “everyone [in Ger...
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.
Language is recognized by Hegel as a universal medium because it is in it that the spirit exists in the form of itself and for others. It is through language that the spirit is able to express itself as conscious and universal. Therefore, for Hegel, language denotes the self-consciousness being there for others. By the phrase that ‘language denotes the self-existing universally,' it is meant that individual utterances are twofold. It is twofold in that individual utterance is both an object for the individual and also for others to whom it is uttered.
A famed philosopher, Hegel, emphasizes that self-consciousness is attained by being recognized by another conscious being. When these two beings collide, one will be a Master and the other would be a Bondsman, after fighting in a life-or-death struggle to prove dominance over the other. This relationship is said to be fluid. This idea can be found in Ellison’s the invisible man where he gives the story of himself relating to the black experience in the 1950s. Most importantly, when he fought a white man in the alley, and with the Light & Power Company.
In his work, Who is Man, Abraham J. Heschel embarks on a philosophical and theological inquiry into the nature and role of man. Through analysis of the meaning of being human, Heschel determines eight essential traits of man. Heschel believes that the eight qualities of preciousness, uniqueness, nonfinality, process and events, solitude and solidarity, reciprocity, and sanctity constitute the image of man that defines a human being. Yet Heschel’s eight qualities do not reflect the essential human quality of the realization of mortality. The modes of uniqueness and opportunity, with the additional singular human quality of the realization of mortality, are the most constitutive of human life as uniqueness reflects the fundamental nature of humanity,
While Descartes had more of an atomistic view, G. W. H. Hegel had a more social view about how we fit into society. According to him the public good is better than the goals of an individual. Hegel explained that the only way to see our selves is thru the reflection of others. To him, it was all about recognition. A person cannot achieve self-respect until that person is recognized or shown respect from others. Martha Nussbaum from the University of Chicago explained that people want to be recognized. The self wants to be in relationship with others. Robert Solomon from the University of Texas in Austin added that people need each other. We care about what other people think of us.
Hegel describes a way by which one may come to know absolute truth. This process shows a transition from a state of "natural consciousness" (56) to one of complete self-consciousness - which leads to an understanding of the "nature of absolute knowledge itself" (66). By understanding the relation between consciousness and truth, one may come to know the true nature of our existence. Thus, Hegel answers these questions in one bold stroke; he relates them in such a way as to make an infinitely complex and indiscernible universe a unitary whole. This whole is not only total self-consciousness, but also total awareness of absolute reality.
However, he did realize that no religion would be able to survive just based on the supposed experiences and ‘revelations’ of other people, which is what led him to understanding that it must be based on peoples understanding and personal interpretations of reality (Handout #1). Even though he did feel as though he was indebted to the Enlightenment, Hegel opposed many of its basic concepts even while protecting a lot of the developments that were brought by the Enlightenment (Handout #1). The views of religion that are offered by Hegel lean more positively to Christianity and religion in general since he does agree with the belief of God and he was Lutheran which is a sect of Christianity and also supports his acceptance of religion (Handout #1). He also frequently utilizes Christian terms in his writings, especially those of the Trinity which actually supports religion in general even though he thought that religion should be transformed into philosophy which proves that Hegel inspected and researched religion more as a philosophy which is more harmful to it since philosophies have never been proven. However, Hegel opposes a portion of orthodoxy because he believes that Evil was created by God and that humanity is nothing without the contrast between good and evil. Some of his views are also more harmful for Christianity because he