03.08.2021 | History

3 edition of HEGELS PHILOSOPHY OF REALITY, FREEDOM, AND GOD. found in the catalog.


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        PublishersCAMBRIDGE UNIV PRESS
        LC Classificationsnodata
        The Physical Object
        Paginationxvi, 78 p. :
        Number of Pages82
        ID Numbers
        ISBN 100521844843

        nodata File Size: 7MB.

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Peter Steinberger, Hegel’s Philosophy of Reality, Freedom and God

The latter are more than simple instantiations of the AND GOD. fundamental structure; they are its different self-specifications and self-organizations. 2 Instead of maintaining that the true infinite is an idea projected or constructed by human freedom, Hegel rather maintains that it is not the infinite, but rather the finite, that is ideal. See also supersession Aufhebung Augustine, Saint, 197 Aune, Bruce, 41 authority desire and, 15—16 reality as search for rational, 112 authority of reasons, and strength of desires, 16 autonomy.

While Wallace sometimes suggests that relationship is what is fundamental to the true infinite 208the problem is that FREEDOM implies two relata, and this implies dualism, which Wallace, siding with Enlightenment naturalism and anti-deism, denies. What is the content of the true infinite? Finally, regarding the question of the affiliation with reality as a whole, and the resulting sense of meaning, value, and identity, that a person may be able to find in a relationship to God: Hegel's discussion of God, and God's relation to the world, is identical with his discussion of freedom.

4 Self-Determination and Social Affiliation.

Hegel’s Philosophy of reality, Freedom, and God

12—13, 15 Schelling, F. " In the Critical Philosophy's doctrine of the unknowable God, and unknowable thing in itself, and in its formalism in ethics, the Enlightenment apprehends its own nullity. Rodger, University of FREEDOM Philosophy in Review From the Publisher. That is, the mature Hegel - who has not studied Adam Smith and the other political economists for nothing - is very aware of the central role, in developed societies, of bargaining and exchange, and thus of contract, and of individuals who act in certain contexts, at least in "self-centered" ways.

Of course, to the extent that helping others or respecting their rights increases the probability that my own needs and so on will be met, the case is no different from the initial one. Hegel's alternative to Kant, the morality position, and to rational egoism, arises out of Hegel's alternative to the spurious infinite, namely the genuine or true infinite die wahrhafte Unendlichkeit.

In this short chapter, HEGELS PHILOSOPHY OF REALITY will survey the major issues that this book will address - plus some additional issues in social philosophy that Hegel analyzes in his Philosophy of Right but that I won't have room to discuss in this book - in order to draw attention to Hegel's commitment to modern "individualism" as an indispensable point of departure, containing truths that must not be abandoned, though they must certainly be interpreted in ways that go beyond initial schematic or as Hegel would put it "abstract" formulations.

To be oneself, on the other hand, is to examine these "givens" from the higher point of view of a life that makes sense as a whole, and to accept or reject them on that basis. 5 Universal or Theological Affiliation. Nor is this skepticism or despair about freedom limited to thinkers who are preoccupied with empirical science. 8 2 NATURALISM, HEGELS PHILOSOPHY OF REALITY, KANT, AND FREEDOM ON REASON, FREEDOM, RESPONSIBILITY, ETHICS, AND GOD In this chapter, I turn to a more detailed exposition of how Hegel, and several other major thinkers including the "naturalists" or "empiricists" - Thomas Hobbes and David Hume and their successors - and Plato and Kant, develop the idea of the individual who thinks for herself and is responsible for her actions.

In his Meditations, Descartes made it his project to start from scratch, taking nothing on authority, and arriving he hoped at knowledge of God and knowledge of the physical world, but his arguments for God's existence - which are indispensable to his later arguments for his knowledge of the physical world, as well - were attacked effectively by later philosophers such as Kant.

It provides detailed interpretations of Hegel's Philosophy of Spirit, large parts of his indispensable Science of Logic, and important parts of his Philosophy of Nature and Philosophy of Right. Should she reject the idea of God, as someone whose existence is unproven and who if real would interfere with her thinking for herself, or is there a conception of God that is consistent with, and even reinforces, the idea of individual freedom and thinking for oneself - and whose existence might even be provable?

Wallace repeatedly asserts that true infinity is only as a transcending of the finite. But surely it is different on these different levels and in these different contexts.