level Table of Contents
1. Development
2. “Process and Freedom”
3. Part Two-Phenomenology
4. Philosophy of Mind Part One
Philosophy of Mind, Part Two
5. Logic
Example (Logic):
“Somebody is making a statement of something; denying and concludes, and the ‘things are changing’”.[1]
5. Dialectic
Example (dialectics):
6. Human Task about the Question of the Method
The major idea is: Identity of being and thinking, and of course, dialectics as an only general support for conceptual process of any kind of material, dialectics as a a priori given tool for human that figures and recognize all common principles of nature and find its own representation, that is correct.
No2
No3
No4
Appendix:
(Basics of Hegel’s dialectical process)
1. Development
The Hegelian development (meant as a general principle of his philosophy, also as a source of inspiration for large amount of theories
See Marx &c. (sociology, political sciences, economy)
;) was born together with basic mathematical axioms. As an inspiration of viewpoint for the hierarchy of phenomena, where entities or bodies are different, but stand side by side; the emergence as a row-- we are understand of living beings. Which we think of them as an existence of whose existence we think at one, and the same time. On the first side of this basic thought is the simplest entity, and on the other the most complicated. Between them “is not any space in-the-present”. The base of all universe is Das Sein, Being. Hegel gives to that conception a system of a development-like form, variable meaningful process. Destiny of all beings is the idea as an universe -- which becomes two different sides of being; on the first side the natural being, and on the other, logical. This idea then, has a strict universal meaning.
See Kant's Critique; principles a priori
And thus the universal, development-like meaning is never-ending logical calculus, in which after premises comes conclusions that are producing another premises and another conclusions. The fact that this process is spread in time is not important for Hegel. Like Immanuel Kant, H. considered unnecessary to discover anything new; and the world as a metamorphosis, where one organism is coming from the other, Darwinism according to this fundamental theory seems but a part of evolution of the mentioned process. The whole world is already given, finished and the thought that one organism is coming from the other - is thus impossible. The progress is a logical progress where the details are realized from universal presumption. But the entities, whom are being inferred, is not a human being but an actor is the natural process by itself. The spirit of the world with which all begins, stands the same at the end just like it was at the beginning.
2. “Process and Freedom”
The Hegel-Process is, in its closest meaning is "Freedom". (see the final statement at the end of this document) The principle of freedom is basically condition by which the world of conceptions works. In particular, The "Spirit" is beyond Nature.The word "quality” means the bases to achieve "reality". This definition contains a dualism between the argument about the spirit and the quality (intelligible). What is more real? generally "itself" must have been finished. Simply: finite things do not determine themselves --just because the essential factor of their determination of its boundaries (shape of a body) over other finite things. To achieve its "reality" is to categorize only by its own transcendental quality.
The result of this argument is that finite and infinite—and by extension,
self-transcendental of the former situated in logical purposes should follow:
universal, nature and freedom as independent realities.
The result of this argument should be understood according to this sentence:
that finite and infinite—and, by extension, according the meaning of the argument
(finite and infinite) is figuring as an extension; particular and universal in
case of the relation to the problem of nature and freedom. In each case the
independent realities, but instead the latter, is the
self-transcending of the former. Thus rather than being, is "given", without
explanation, the relationship between finite and infinite (and particular and
universal, and nature and freedom) becomes intelligible.
3. Part Two-Phenomenology
The new space of the spirit is created in another way than it was in the Medieval Ages. For instance: Its spirit is existing only - not rules. Hegelian “spirit” is not the rule of understanding; it does not belong or talk to the consciousness. It was not developed from the comparison and relation with other entities (e.g. in human relationships.) The universal spirit appears inside the mind of a philosopher; he is discovering the basics of the universe, and the side of the same natural processing. Meant as a spirit is demonstrated thorough us. In the cause of archetypal hero the spirit appears from some inexplicit background, underground, as the idea, and thus it becomes his fate. The hero is not acting in the name of the idea. He does not understand its meaning, he does not struggle with it. It is a natural development and natural quality only. It is the essence of power but rule though is not needed. To this idea we have to give a name, and its name is “ reason”. Reason is being. We can take it into our consciousness as a conception, but it is not working as an instrument by we understand the universe. The spirit, the idea, is completely without individuality, without any destination, behind the truth or even morality, religion. The spirit and nature is progressing only, and developing, it is the immanent self-progressing of the “absolute idea”. What is the truth then? The truth in its beginning, is a spiritual substance only and step by step becomes a matter, body, universe, life of an individual, the life itself, being in the same time at the same place, standing and finally culminates in the “absolute spirit”, inside the science. What was unknown before becomes known - which is called absolute idealism. The spirit, the idea, exists in intellectual sphere only. Divided from any relation to living, it can be perceived by spirit, constellation. Hegel is talking about two “souls”; objective and subjective. Both of them are nothing but unknown phenomena. The first,being-act in the mode of recognition, the second to the contrary, opposite.
4. Philosophy of Mind Part One
According to Hegel, the main characteristics of this unity (absolute knowledge;
contradiction and negation) is meant as a manifestation of itself in
contradiction and negation of its function. Contradiction and negation have a
dynamic quality what is functioning as a determination of different faces
of reality in its eternal variable quality (consciousness, history, philosophy,
art, nature, society) which then leads to the further development until a rational unity is reached that preserves the contradictions as phases. The result is categorized by lifting them up to a higher unity. This whole is only mental perhaps only mind can comprehend all of these phases and categories as steps in its own process of comprehension. It is rational because the same as logical
developmental order underlies every face of reality and is ultimately the order
of self-conscious rational thought, although only in the later stages of
development does it come to full self-consciousness. The rational,
self-conscious whole is not a thing or being that lies outside of other existing
things or minds. It comes to completion only in the philosophical comprehension
of individual existing human minds who, through their own understanding, brings
this developmental process to an understanding of itself.
Philosophy of Mind, Part Two
"Mind" and "Spirit" are the common English translations of Hegel's use of the
German "Geist". Some have argued that either of these terms overly
"psychologized" Hegel considers the solipsistic consciousness
like ghost or "soul." Geist combines the meaning of spirit with an intentional
force. Hegel's notion of "Geist" was tightly related to the notion from which
Hegel also derived the concepts of space and time;
Central to Hegel's conception of knowledge and mind (and therefore also of
reality) was the notion of identity in difference, that in the very mind
externalizes itself in various forms and objects that stand outside of it or
opposed to it. Through it is recognizing itself in them, is "with itself" in
these external manifestations, so that they are at one and the same time mind
and other-than-mind. This notion of identity in difference.
5. Logic
Logic is a posture, a stage and also a progress. Conceptions in the logic as a reason for something, or a mistake, are expansions between the human and the object of judgment. Judging and its object of judging are only a stage, a period of something that we can feel in our consciousness only. Logic and metaphysics are the same - absolute being-itself or reason or idea or even logos is a subjective and objective conception at once. Judging by logical rules is two sides of the same reality. We do not make up conceptions of a phenomena, but these conceptions are living by itself having their own strict development and rhythm. Conception is not an instrument; it is seeding sealing its own manifestos. It is living as a stand-alone being. Nothing exists but reason; there exist abstract conceptions only which are by the logical rules changing from one to the other. Absolute-being, absolute, resource of logic already contains the power of the essence for developing. In its source is a contention, which is causation and reason at the same time; therefore every statement has its own antithesis. At one time this antithesis stood in a row one after another as a natural phenomenon and then judgments are made about them. A major role in this self, stand-alone process is played by the conceptions of antithesis and synthesis.
Example (Logic):
“Somebody is making a statement of something; denying and concludes, and the ‘things are changing’”.[1]
This process is also a process of the universe.
So being, acting and derivation from this existence by itself, is changing its attributes and becomes something else in this mechanism: it’s something denying and then restating - which is the basis of logic. This beginning from negation is “being-for-itself”. A human reason is coming trough a three steps of progress:
In the beginning before the nature is “an und für sich”, so abstract logical rules and then it by reincarnation, the nature where is it ruled by law of the understandable. But nobody knows about it that time nothing. [2]
Then there is a reason which by its understanding (going backwards) and such a way is opening a gate to a philosophy of spirit. (These all mentions covers religion and philosophy).
5. Dialectic
There is existence of substance, part of nature's acting, part of thinking and the basic objective law of this act is - thinking - which is dialectic method by itself. It is not a method at all alone, but the real act of thinking, which is moved by contention. Observation the nature, acting, but also human, thinking, finds its piece of knowledge that the last top base ultimate deepest element of dialectic is that something is existing and then it finds its contrary - denying what it was first asserting. Antithesis. Then the third period where the base thing and the thing in contrary - the base statement and its contrary and the statement about its opposite connect in one. Synthesis. This natural process is called dialectic.
Example (dialectics):
“A seed of corn is a thesis. This seed exists and it’s a symptom that the nature is imagining it at once. The seed is grown and suddenly disappearing; so that sprouting is antithesis, the seed is not a part of nature - nature is not imagining it anymore. From the earth grew up a plant with bloom and seeds, the seed the seed, vanishing, makes a connection - synthesis - and at this point the spirit of nature made a conclusion: from a seed and from its sprout becomes a new plant. “
The Spirit is thus the simplest part of nature is on a simplest part of the nature. The rules of nature’s law are awaking, of the spirit to living. Do not ask what absolute is, the “scream itself”, the physical principles, gravitation, optics, chemistry; they are coming from these dark backgrounds, from the gorge of infinity to become known, understandable. On the higher level of this stage, nature is awakening to consciousness - not because there is a man who is available to understand principles of nature - but nature itself is growing through unconsciousness to consciousness and what was before the principle of gravitation is now a law of gravitation included in the human mind. (!) The level at which one sees natural law working inside random human behavior is the sphere of psychology. The life of the human mind is imagining, not acting and it does not make differences between a human who is thinking of thing, a phenomenon, but the thinking man and the object of thinking are periods of a thought which is passing from one posture to the other. At that place where human is not only imagining but making a principles for living, there starts a new step and level of development and process of the “spirit”. Level of objective spirit and that are conceptions as a morality and law. Morality is a spirit of subjective character. It is individual. It is what we agree with and what we don’t agree with. The synthesis of objective spirit and subjective is absolute. And its demonstration as absorbed inside art, which is making a synthesis between ideas and phenomena –this is called idealization of nature by conception of religion. The theory of God. The highest level of form of spirit is philosophy - the reason that understands itself. The philosophy of every period of history contains contents of philosophy in the future.
Development of all the acting in world, in the entire universe has one great essence. Beginning is a spirit, idea, reason, spirit unknown for consciousness; it is in a deep sleep. It is blind. It is a movements of stars, and movements of galaxies. Step by step the spirit is awaking; unknown to consciousness becomes known and know already itself and its destination -- the perfect conception of society, perfect conception of knowledge, perfect religion. This progress from the unknown sleeping period of the world up to the knowable stage is everything. Behind this is nothing; even God is a part of this development.
This development is a development of the “world-spirit” (development of God). And thus God is not making the rules of judging, and, He is not the last moral authority. God is a world itself, by progression, which can be seen in plants, stones, animals and stars. This world is a period of God who is developing for His perfection - to understand himself. And the (e. g. concentration of a small planets together), this way also appears sometimes as a spirit called “the man of the history”, individuality, where are the destinations of the essence of will by “world-spirit” – they are extracting from a movement of well full by the phenomena under control by the basic system on which there got used, in the deep source of past, they are extracting from underground. They are living in a husk, a shell, an embryonic stage but via another source than this one, they are extracting from themselves, which exploits the built period of the world. They are force of mysticism, fatalism.
The History of world is a history of the liberty of the process of the spirit development.
6. Human Task about the Question of the Method
Hegel thought that the major work for human is an examination of theory about receiving knowledge, but this very act does not start already before we can realize that. It is also completely impossible to start the cognition without any examination . Nature and phenomena are existing separately from the human cognition; and the very cognition has a objective character. Hegel continued about the phenomena in a classic , idealistic way, and tells us about their existence, but under possibility of understanding them. “The hidden essence of universe does not have any boundaries to break any kind of cognition and examination.”
The major idea is: Identity of being and thinking, and of course, dialectics as an only general support for conceptual process of any kind of material, dialectics as a a priori given tool for human that figures and recognize all common principles of nature and find its own representation, that is correct.
No2
Neither mass or consciousness of a human cannot be set as a first factor. Simply because the consciousness cannot be divided and draw from the mass and mass from human consciousness. That must be understand as a result of a whole development and process before human; from some primer absolute principle. Philosophy is a principle of unite, which is never-ending movement, full of a repelled and differential qualities; but philosophy is with-itself unite and completely balanced.
No3
The conception is a principle of-and-for all beings, eternal creative form, real form, that contains the richness of all material and essence of the absolute, and, at the same time is its eternal source.
No4
The logic is knowledge about essence of all being, the logical modes, and axioms that are not just a shell, but complete and definite picture of the world as a subjective character. The logic is a knowledge about the “idea” about itself and for-itself –thus it is a science about the idea of being-other. The absolute idea exists by itself in its fresh and always new modality absorbed by nature. Its manifestation is basically through a wold-spirit, thus the only one way: by realizing and understanding of it. It contains a special antinomy, later called and categorized by the law of negation. Principle of this antinomy is a sentence: “The absolute idea is existing without influence and appearance of time, but it was still existing before all nature.”
Appendix:
(Basics of Hegel’s dialectical process)
I. History is a spiritual historical process, never-ending movement and development of an inner continuity.
II. Nature does not depend on human cognition; but the cognition has an objective character in a final statement.
III. Neither nature nor society can be derived, cannot be derived from human ego; simply because it cannot be deflated from it.
IV. Human ego must be understood as a demonstration of the highest inner essence, pre-essence of all being.
V. Neither matter nor consciousness can be understood as primordial; consciousness cannot be derived via logic from matter and whatever else, matter cannot be derived from human consciousness.
VI. Human consciousness is a conclusion of the whole development before; some absolute substantial primal principle.
VII. Primary identity, which is substantial base of the universe, is identity between thinking and being. But in this case there exist subjective and objective possibility. But this difference exists in human thinking only. The human thinking is not only a human thinking at all, but also strictly, also the objective essence -- independent of on human being. This is the primary principle.
VIII. A thinking derives its being in modality of a matter or body, nature, which is called “being-other” -This is objective thinking. Also called “absolute-idea”.
IX. Senses are connected to phenomena, so I. Kant’s “Das Ding an sich” does not exist; perceptions are contiguously connected with objects around us - that’s why consciousness can’t be existing without existence of the objects because we cannot perceive that no longer exists and what it will be.
X. Conception is a principle of a whole beings, is never-ending form of creating, modality of reality that contains all contents. And also it is its source.
XI. Logic is “knowledge about idea for itself”, and thus it is also “idea of being-other”. The “absolute idea exists in nature, so that idea “is deciding to as a free act appear as nature”. Absolute-idea was existing behind time, but still it was existed before nature; this antinomy is hard to understand: “The world is created, the world is creating and was always created - this eternity is a form of the living world.”
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-Footnotes related to the Examples: (p. 12)
[1] This statement denies what was before
[2] Because the spirit, nature, human reason is not yet given by nature to human (nature “is talking through us with instruments which we call “the reason”) before that very process
