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Critique of Hegel's phenomenology of spirit
Critique of Hegel's phenomenology of spirit
Critique of Hegel's phenomenology of spirit
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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 section 190, Hegel begins with the lord existing in so much to be dependent through another consciousness. Hegel writes, “is a consciousness [lord] existing for itself which is mediated with itself through another consciousness, i.e through a consciousness [bondsman] whose nature it is to be bound up” (Hegel 115). In this passage, Hegel shows why the lord is dependent on the bondsman. The lord exist only “for itself” through his need and mediation through the bondsman. With the bondsman being bounded as an object of desire to the lord, the bondsman has to submit to his lord due to the physical and monetary power he yields. Although it may seem that the lord is at an advantage of using the bondsman for his own gain through the deterrence of power, Hegel shows how the more to gain. Hegel writes, “what desire failed to achieved, he succeeds in doing, viz to have done with the thing altogether, and to achieve satisfaction in the enjoyment of it. Desire failed to do this because of the thing’s [bondsman] independence” (Hegel 116). This passage shows why the lord has much more to lose because the bondsman acts as an independent consciousness of intentionally not wanting to submit to his lord. How... ... middle of paper ... ...rom the lord. In section 192, Hegel writes, “He [lord] is, therefore, not certain of being-for-self as the truth of himself” (Hegel 117). In this passage, the lord does not gain any intellectual growth because he hears what he wants to hear from the bondsman appealing to him since the bondsman is in the likeness of the lord. In Section 193, Hegel shows why the bondsman gains. Hegel writes, “Servitude in its consummation will really turn into the opposite of what it immediately is... It will withdraw into itself and be transformed into a truly independent consciousness” (Hegel 117). In that passage, the bondsman being able to perceive this dialectical problem transforms him into an independent consciousness. With this gain of an independent consciousness through the dialectical problem, its gain outweighs that of the lord since the lord hears what he wants to hear.
Take a minute to relax. Enjoy the lightness, or surprising heaviness, of the paper, the crispness of the ink, and the regularity of the type. There are over four pages in this stack, brimming with the answer to some question, proposed about subjects that are necessarily personal in nature. All of philosophy is personal, but some philosophers may deny this. Discussed here are philosophers that would not be that silly. Two proto-existentialists, Søren Kierkegaard and Friedrich Nietzsche, were keen observers of humanity, and yet their conclusions were different enough to seem contradictory. Discussed here will be Nietzsche’s “preparatory human being” and Kierkegaard’s “knight of faith”. Both are archetypal human beings that exist in accordance to their respective philosopher’s values, and as such, each serve different functions and have different qualities. Both serve the same purpose, though. The free spirit and the knight of faith are both human beings that brace themselves against the implosion of the god concept in western society.
Due to the lack of free will, he recognizes that no person can change fate. As well as a
idea that he uses for God. Within each of these ideas, Haught explains that these each require us to surrender ourselves to them, much like
Within mainstream society it seems as if there is not a great deal of emphasis on the contributions made by theologians in society, as well as contributions by theologians to religious thought. Particularly in Christendom, ecclesiastical assemblies are so consumed with vain ideas of worship, and content on hearing biblical messages that capitulate to their personal desires, that theological studies are often neglected. Yet the contributions theologians have made in society, and the impact these contributions have had on religious assemblies have been pivotal in guiding religious discourse on subjects such as ethics, morality, and social transformation. It is for this reason, that in this essay an attempt will be made to analyze three essays from three world-renowned theologians of the 20th century. The theologians are Dietrich Bonhoeffer, Dr. Martin Luther King Jr., and Walter Wink, all of which have produced the essays used for this analysis, and have written works that have completely challenged status quo religion, and changed the landscape of Christendom forever.
Independently, as one grows in age, their actions should make a daily reflection to God. In “A Theology of Liberation,” Gutierrez avers that, "The present life is considered to be a test: one’s actions are judged and assessed in relation to the transcendent end. The perspective here is moralistic, and the spirituality is one of flight from this world...
Men know well that they are acted upon, but they do not know by whom. So they must invent by themselves the idea of these powers with which they feel themselves in connection, and from that, we are able to catch a glimpse of the way by which they are led to represent them under forms that are really foreign to their nature and to transfigure them by thought. (172)
Or, finally, third "average" approach of the special influence on free activity of the person, with the purpose of understanding him of Truth of the Boon. If, certainly, both Truth and Boon still appreciated by the man of Freedom. Presently the classical statement of a problem has got other form. How will the concept of the Boon and Paideia be transformed, if the relations between Freedom and Truth will considerably change to opposite? In such form the problem is put in the title of the article. Actually before the terms "Freedom" and "Truth" a word "essence" is omitted. Classics talk about "essence of Freedom" and "the essence of Truth". One should remember and mentally "thought" about it. The complete name should sound like: "Ambiguity of Schelling understanding of "essence of Freedom as of a Truth - God" in comparison with ambiguity of Heidegger understanding of "essence of Truth of Being as Freedom" in struggle of philosophical ideas on a problem of con-crete (total specific) "self-development – self-creativity – self-creation" of Paideia. "in a whole" "now-and-here" "in this person" today". The understanding of relations between Freedom and Truth by Schelling appears to be the representation of understanding of relations between Freedom and Truth by Heidegger.
Restraints upon one’s body and mind prevent one from being free. Physical restraints hold the body and leave it immobile. Mental restraints take away one’s own independent and fruitful
The relationship between Peter Abelard and Heloise failed to be established with strong bonds between the young couple, allowing lust to be the sole, capricious foundation of the relationship. Peter Abelard was a 12th century philosopher who after beginning to lecture on the Scriptures began to gain more notoriety throughout France and much of Europe. This newfound fame soon developed into conceit, Abelard thinking himself “the only philosopher in the world” (Historia Calamitatum 9). This attitude gave way to a lifestyle of flesh, prostitutes, and inability to focus on philosophy. Peter Abelard met Heloise, a young woman with great promise of being a student, while traveling through Paris (9). Rather than establishing a relationship based on a strong foundation, Abelard bases his interest on Heloise through more extraneous factors; Abelard bases ...
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.
So powerful is the compulsion of the law, that even if a man slays one who is his own chattel [i.e., his slave] and who has none to avenge him, his fear of the ordinances of god and of man causes him to purify himself and withhold himself from those places prescribed by law, in the hope that by so doing he will best avoid disaster.
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,
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
In Colossians Paul advises the slaves to obey in everything but to do it in genuine way and not simply to please men (3:22). It is for anyone who is in a subordinate position to fool those in authority in order to gain their trust, however Paul is advising that one must serve their earthly masters as if they were serving the Lord Himself! By drawing the distinction however between the earthly and heavenly masters, one is instructed to obey even those who are not worthy of that obedience. The only reason to do so is because we view it as a service to the Lord, which is the reward itself. To ease this burden, Paul often refers to himself as a prisoner of the Lord. Specifically in Philemon he introduces himself in that manner. The effect is twofold. By using the title himself he is showing that there is no shame in servitude for the Lord. In fact the Apostle uses it almost to brag of his position, which will reflect greatly on the subordinate as well as change the mindset of the one in authority. This is really the heart of the message, that the role of a servant has been completely altered after the incarnation of Christ. For even Christ himself was a “servant” to God the Father and therefore has elevated the role even beyond anyway that Paul could have done so. Once Christ assumed our humanity, He was able to purify and sanctify every aspect of it including slavery! While this idea may seem odd, we see numerous times in scriptures where Christ glories in this fact. Paul makes this connection clearly in Philippians by stating, “Have this attitude in yourselves which was also in Christ Jesus, who, although He existed in the form of God, did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. Being found in appearance as a man, He humbled Himself by becoming obedient to the point of
...lieves in one’s free will. How is an individual able to do what he or she wants freely if judgements and punishments are awaiting him or her when the act to be done is bad? Clearly, free will is not noticed in those situations.