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Updated: June 16, 2025
There is, indeed, to put it otherwise, no more one all-enveloping fact than there is one all-enveloping spire in an endlessly growing spiral, and no more one all-generating fact than there is one central point in which an endlessly converging spiral ends. Hegel's "bad infinite" belongs to the eddy as well as to the line. "Progress?" writes our author. "And to what?
While love rules in the family, in civil society each aims at the satisfaction of his private wants, and yet, in working for himself, subserves the good of the whole. Class and party honor is, in Hegel's view, among the most essential supports of general morality. Strange to say, he brings the administration of justice and the police into the same sphere.
In Hegel's mind the vortex was at its liveliest, and any one who has dipped into Hegel will recognize Mr. Blood to be of the same tribe. "That Hegel was pervaded by the great truth," Blood writes, "cannot be doubted. The eyes of philosophy, if not set directly on him, are set towards the region which he occupied.
Philosophy must begin with the living Godhead instead of beginning, like Hegel's Logic, with the empty concept of being.
His idea of evolution also epitomizes the spirit of the nineteenth century with its search everywhere for geneses and transformations in religion, philology, geology, biology. Closely connected with the predominance of the historical in Hegel's philosophy is its explicit critique of individualism and particularism. According to his doctrine, the individual as individual is meaningless.
For a like reason you must deny any possible forms or modes of unity among things which you have begun by defining as a 'many. We have cast a glance at Hegel's and Bradley's use of this sort of reasoning, and you will remember Sigwart's epigram that according to it a horseman can never in his life go on foot, or a photographer ever do anything but photograph.
The great minds, however, which really bring the race further on its course, do not accompany it on the epicycles which it makes every time. This explains why posthumous fame is got at the expense of contemporary fame, and vice vers�. We have an instance of such an epicycle in the philosophy of Fichte and Schelling, crowned by Hegel's caricature of it.
If this new 'individual private property' is called also 'social property' by Herr Marx, the higher Hegelian unity is here manifested in which the contradiction will be destroyed, that is, in accordance with this juggling of words, be destroyed and preserved.... The dispossession of the dispossessor is, as it were, in this case the automatic product of historical reality in its material external form.... It would be difficult for a cautious man to convince himself of the necessity of communism in land and property on the credit of Hegel's shiftiness, of which the negation of the negation is an example.... The confusion of the Marxian philosophic notions will not be strange to him who knows what can be done by means of the Hegelian dialectic or rather what cannot be done.
In the first place Hegel says that "sensation is the specific differentiation, the distinguishing mark of the animal." Thus one of Hegel's erudite statements becomes an indubitable truth of the last instance merely by being copied into Herr Duehring's book. In the second place we now arrive for the first time at the forms of transition between animals and plants.
This treaty will be an instance of the so-called 'higher synthesis' of everything with its negative; and Hegel's originality lay in transporting the process from the sphere of percepts to that of concepts and treating it as the universal method by which every kind of life, logical, physical, or psychological, is mediated.
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