I. Introduction
To scrutinize Hegel is simply impossible without attending to his dialectical method resulting in Aufhebung of the oppositions. In the present context this attention should have political and ethical twist - to extract from Hegel's dialectical play some points that are relevant even nowadays (both in political and philosophical terms).
In his Philosophy of Mind Hegel tackles various societal and political issues according to his general methodology. His dialectical play is perfectly expressed in the following formula: 'I, the infinite relation of me to myself, am as a person the repulsion of me from myself, and have the embodiment of my personality in the being of other person, in my relation to them and in recognition by them, which is thus reciprocal' (Hegel 2007, 220). This is a recognition of me, an individual person, in the others, in the universality of humankind, a reciprocity of particularity and universality which forms society. Precisely this reciprocity sets the fashion to the various ideas of Hegel on the politics and society.
II. Right and Morality
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This contract is 'valid in and for itself' as a universal one, but is reproduced on the particular level by 'a relationship of right to wrong' (Hegel 2007, 221). Right is for itself as universality, but, 'as the embodiment of freedom in the external sphere, breaks up into a multiplicity of relations to this external sphere and to other persons' (Hegel 2007, 222). This multiplicity is composed of the different wrongs, frauds and crimes, but essentially belongs to an universal realm of right-in-itself. Conceptually, Hegel reconciles right-in-itself and a particular
Within the next few years, Wiesel’s simple Jewish life is snatched from his clutch and never seen again, the first crack in the glass of his fragile being. His humanity stripped from him and his mother and sister Tzipora taken, Wiesel becomes jaded and angered with his God. He became an “accuser, God the accused” (Wiesel 68), he could no longer think or speak of God without a question to follow it. One can feel powerful once he denounces his God. It is as if a veil is lifted and suddenly he can see.
“Losing faith in your own singularity is the start of wisdom, I suppose; also the first announcement of death” (Conrad 1). From the beginning of the novel, Night, by Elie Wiesel, the protagonist Eliezer is portrayed as a very religious person, and his belief in God is absolute, but as the novels proceeds this sense of faith ends because of the circumstances Eliezer has to go through. One can infer that the changes in Eliezer’s belief were due to several reasons. This essay will be focusing on how Eliezer’s journey of the holocaust causes drastic changes of his views and beliefs in the benevolent God. Some of the reasons why Eliezer loses faith and belief in God include: the cruelty and evil that Eliezer has to witness at the German concentration camps, the selfishness that he sees from people on his journey, and the loses faces due to the war. Therefore, Elie Wiesel has attempted to portray the holocaust as the driving force for the protagonist’s disbelief in God, and has also pointed out how cruelty and evil affects Eliezer’s faith and his belief in the Benevolent.
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...
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.
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
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...
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...
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.
Martin Heidegger’s memorial address, delivered in Germany in 1955, is both a call for action – not only to the people of Germany, but to the population of man across each continent – as well as a notion concerning the future of mankind. When described using elements of rhetoric, or styles rather, these very specific directions Heidegger chose to take his speech fall into two distinct but concomitant classifications: deliberative and epideictic. Concomitant in the sense that both arguments, throughout the address, are woven together masterfully and rely on one another to explain Heidegger’s assertions.
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,
The second chapter of the Introduction to the Philosophy of History bears the title "Reason in History"; however, careful study reveals that it could just as aptly been dubbed Reason is History or better, History is Reason. Although Reason exists in a finite form within the human being, the whole—infinite Reason—is necessarily greater than the sum of its parts—the sum of finite Reasons. Hegel's Reason is the infinite material of all reality—the substance, form, and power.
"History is nothing but the succession of separate generations, each of which exploits the materials, capital, and productive forces handed down to it by all preceding generations." Marx resists any abstraction from this idea, believing that his materialistic ideas alone stand supported by empirical evidence which seems impossible to the Hegelian. His history then begin...
[1]Altshuler, Roman. “The Meaninglessness of life: Camus vs. Nagel.” The ends of Thought; Journeys to Philosophy’s Third Kingdom. (2011)
Among those Hegel influenced were theologians and religious people because of his emphasis on the importance of God in his teachings. (Boston U) Hegel was supported by German scientists and theologians because he promoted the vitality of these two areas of studies. His opponents were those who did not believe in God or religious motives in philosophy like Kant with Agnostic Phenomenalism and Schelling with Objective Idealism that prompted Nietzsche and Marx to find their ideologies. Georg wrote many political works critiquing different European governments explaining how the morals and motives for doing certain things are corrupt and twisted. His more famous works came later, like the Jena Writings. Included in these writings was the Philosophy of Right. In this piece, Hegel talks about Natural Law and how the true meaning of Natural Law is hindered by the materialistic world. He claims that the physical world alters the perception of the actual truth. He advocated the traditional rationalist approach to the Natural Law. His underlying message is that the community must move beyond the false reality the state entraps them in to find what is real and what is good. (UTM) Hegel believed that if one were
A general definition of human rights are that they are rights and freedoms to which all humans are entitled to, simply because there human. It is the idea that ‘all human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.’ The thought that human rights are universal emerges from the philosophical view that human rights are linked to the conservation of human dignity- that respect for individual dignity is needed regardless of the circumstance, leading to the notion that human rights are universal. The earliest form of human rights can be traced back to European history- the French Declaration on the Rights of Man and of Citizen which says that men are born free and equal in rights.