By G. W. F. Hegel (Author), Leo Rauch (translator and contributor)
Read Online or Download Hegel and the Human Spirit: A Translation of the Jena Lectures on the Philosophy of Spirit (1805-6) with Commentary PDF
Best other social sciences books
During this vital and hugely unique ebook, position, commonality and judgment give you the framework during which works valuable to the Greek philosophical and literary culture are usefully positioned and reinterpreted. Greek existence, it may be argued, used to be outlined through the interconnection of position, commonality and judgment.
In seinen neueren Veröffentlichungen tritt Jürgen Habermas immer wieder als prominenter Kritiker von Naturalismus und Szientismus auf. Er will die kommunikative Vernunft vor ihrer Reduktion auf die instrumentelle bewahren, ohne dabei hinter die Voraussetzungen dessen zurückzufallen, was once er nachmetaphysisches Denken nennt.
Additional info for Hegel and the Human Spirit: A Translation of the Jena Lectures on the Philosophy of Spirit (1805-6) with Commentary
Once we accept the analogical basis for all this, however, we open ourselves to a broad range of suggestive possibilities. Thus, for example, the light which is being-within-itself entails its own potentiality and development. As Hegel says, it is the word which is as yet without articulation—a clear reference to the opening sentences of the Gospel of John. With this, the reality of light is its being-as-subject [Subjektseyn), and this involves its dispersion into innumerable points. It is therefore juxtaposed to matter which is self-enclosed, incommunicative, in darkness.
Here the v its being-for-me is superficially tied to intuition Its being is as this being-for-me, determinate inwardness. l0 88 I, as the inner [aspect] of the thing,~fsM itself the object. , the thing qua thing], is not yet-posited. This fact11—that I look at the thing as a mere sign, yet at its essence as I, as meaning, as reflection in itself—this itself is [my] object. Only then is it merely immediate inwardness; it must also enter into existence (Daseyn), become an object, so that on the contrary this inwardness is made external—a return to being [Seyn).
It is as though the living organism could no longer bear the opposition within itself, and succumbed to it. " The return to materiality, achieved in death, is, suprisingly, the best that the organism can do in the direction of autonomy. ) So the "highest" level of nature is the dying animal life; and this is a strange contrast and parallel to human life, where "return" is the positive attainment of selfhood. When the human individual becomes self-aware, this is the death of him as a "natural" inchoate being.