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Updated: May 29, 2025
You jumped to where the name "Spinoza" glittered like a jewel on the large grey page. Something wanting. You knew it, and you were afraid. You loved him. You didn't want him to be found out and exposed, like Kant. He had given you the first incomparable thrill. Hegel. Spinoza. She thought of Spinoza's murky, mysterious face. It said, "I live in you, still, as he will never live.
Fichte was followed by Schelling, and Schelling by Hegel, each differing from his predecessor, but all concurring in the attempt to identify "Seyn," or absolute Being, with Thought, and to represent everything in the universe as a mere mode or manifestation of one Infinite Essence. The identity of Existence and Thought is the fundamental principle of Hegel's doctrine.
Hegel's Philosophy of Law had a charm for me as a legal student, partly on account of the superiority with which the substantial quality of Hegel's mind is there presented, and partly on account of the challenge in the attitude of the book to accepted opinions and expressions, "morality" here being almost the only thing Hegel objects to.
The tendency to run into metaphysics is peculiarly marked in those writers who have been influenced by the work of the philosopher Hegel.
"One thinks he is saying something great," Hegel remarks "if one says that mankind is by nature good, but it is forgotten that one says something far greater in the words 'man is by nature evil." According to Hegel, evil is the form in which the mechanical power of evolution shows itself, and indeed in this lies the double idea that each new step forward appears as an outrage against a sacred thing, as rebellion against the old, dying, but through custom, sanctified, circumstances, and on the other hand that since the rising of class antagonism, the evil passions of men, greed and imperiousness serve as the levers of historical progress, of which, for example, the history of feudalism and the bourgeoisie affords a conspicuous proof.
'Sleep has been produced in circumstances in which the persons could not see or were ignorant of the means employed to produce it. The Academy did its best to suppress this Report, which attests the phenomena that Hegel accepted, phenomena still disputed.
It may also be said and this is a characteristic which is not merely negative that all forms of Idealism agree in ascribing special significance to the moral and religious aspects of life. This holds true of the great idealists, different as their types of thought may be of Plato and Aristotle, of Spinoza and Leibniz, of Kant, Fichte, and Hegel.
Only not from abstract concepts. Kant and the Illumination stand on the platform of reflection, for which the antithesis of thought and being, finite and infinite remains insoluble, and, consequently, the absolute transcendent, and the true essence of things unknowable. Hegel wishes to combine the advantages of both sides, the depth of content of the one, and the scientific form of the other.
But the experiment was not a success; the course was not completed through the want of attendance, while Hegel at the same time and place was lecturing to a crowded and enthusiastic audience. This failure embittered him, and during the next few years there is little of any moment in his life to record.
On their own assumption of the mutual exclusiveness of the conceptions of God and man, they could not do otherwise. Hegel saw clearly that God can be known to us only in and through manifestation. We can certainly make no predication as to how God exists, in himself, as men say, and apart from our knowledge. He exists for our knowledge only as manifest in nature and man.
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