Hegel’s Philosophy of Mind Georg Wilhelm Friedrich Hegel Anthony Uyl Books
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In this work Hegel lays down the basics of dualism and monism in the consolation of body and mind in an articulate, philosophical manner. While many people find different aspects of such arguments easy to criticize there is still no doubt that there is some physical component to our minds. Hegel, although not arguing from a medical standpoint, is still able to convince others of his thoughts.
Hegel’s Philosophy of Mind Georg Wilhelm Friedrich Hegel Anthony Uyl Books
The book was a lot more tattered up then what I was expecting, but I could still read it. I would have liked all the markings on it to have been told to me before the purchase.Product details
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Hegel’s Philosophy of Mind Georg Wilhelm Friedrich Hegel Anthony Uyl Books Reviews
This work is seminal. Every philosophy after Hegel is either a reaction to him or a footnote. His method has achieved scientific verification in the past century in the areas of developmental psychology (Margaret Mahler), in historicism, in embryological development, and theology (Tillich). It shows that wisdom is timeless and although written 200 years ago, Hegel's truth is valid and not subject to fashions as they so often are in philosophy.
This said, I have to say it is not rewarding to read this book unless you have familiarity with German idealism through Kant. Also, a thorough reading of Hegel's Logic is a prerequiste. Few people will understand this book without reading it in the original German as Hegel himself reframes the German language into a new way of thinking. I think all great philosophies shape the language they speak in profound ways. That is why it is so difficult to understand Hegel in English translation. You would have to create a whole new philosophy along Hegelian lines made for the English thinker. This is the daunting task of all translators. There obviously are concepts in Western thought that are portable across "platforms" and this is why translating Hegel happens at all in English. However the way concepts are used, the "process" of the concepts -- the "syntagms" -- is not entirely the same in both languages.
I wrote my master's thesis in philosophy on this work. At that time I could think Hegelian with the best of them but have lost the skill. Now I can't even understand what I wrote 20 years after the fact without going back to school. I have not been speaking Hegelian since then. A pity.
So, to get the most out of it, read this book in a structured environment where one has easy access to help. It will change your life as it has mine.
G.W.F. Hegel is surely one of the most notable figures in German Philosophy. His 'Philosophy of Mind' (also known as 'The Philosophy of Spirit') is the third part of an encyclopaedia work showing, in essence, the dialectical 'nature' of the world as a Notion. In his earlier works in this triad (The 'Logic' and 'The Philosophy of Nature') Hegel dealt with, first, the logically necessary principle of explanation for the world and then, secondly, the essence of nature as prior to the development of the Mind. This work deals with the nature of Mind as it goes from subjectivity to objectivity through the stages Anthropological, Phenomenological and Psychological, producing Absolute Spirit, a notion that is then used by Hegel to explain the moral and legal. This is not an easier book to read; the language is convoluted and it may take several readings to gleam anything useful from it. This is partially due to the difficulty of translating German terms to the English and also partially due to the writing style of Hegel himself. However I do recommend that the reader persevere, as it is a very rewarding book to read. You need not agree entirely with what Hegel says to appreciate his philosophy and see the import of what he is trying to do; explain everything from a position of logical necessity. The accompanying Zusatz is also of great use, as it gives more concrete examples used in the actual lectures Hegel based this work upon. All in all, a momentuous book in the history of Philosophy itself and worth reading for the depth and breadth of ideas contained within it.
Georg Wilhelm Friedrich Hegel (1770-1831) was a German Idealist philosopher, who was very influential on later Philosophy of History, Philosophy of Religion, and even Existentialism [e.g., Sartre's Being and Nothingness]. Hegel also wrote (or at least delivered lectures that were transcribed by his students) works such as The Phenomenology of Mind,Philosophy of Right,Logic,Hegel's Philosophy of Mind,Hegel on the Arts,G.W.F. Hegel on Art, Religion, and Philosophy,Reason in History,Early Theological Writings, etc.
This book is Part Three of Hegel’s “Encyclopedia of the Philosophical Sciences.” Hegel begins with the statement, “The knowledge of mind is the highest and hardest, just because it is the most ‘concrete’ of sciences. The significance of that ‘absolute’ commandment, Know thyself… is not to promote mere self-knowledge in respect of the particular capacities, character, propensities, and foibles of the single self. The knowledge it commands means that of man’s genuine reality… of mind as the true and essential being.” (Pg. 1)
He states, “In order to elucidate … the unity of manifestation and what is manifested, we can refer to the teaching of the Christian religion. Christianity says God has revealed himself through Christ, his only-begotten Son… this statement properly means that God has revealed that his nature consists in having a Son, i.e., making a distinction within himself, making himself finite, but in his difference remaining in communion with himself, beholding and revealing himself in the Son, and that by this unity with the Son, by this being-for-himself in the Other, he is absolute mind or spirit; so that the Son is not the mere organ of the revelation but is himself the content of the revelation.” (§383, Pg. 17)
He observes, “The Absolute Mind (Spirit)---this is the supreme definition of the Absolute. To find this definition and to grasp its meaning and burden was, we may say, the ultimate purpose of all education and all philosophy it was the point to which turned the impulse of all religion and science and it is this impulse which must explain the history of the world. The word ‘Mind’ (Spirit)---and some glimpse of its meaning---was found at an early period and the spirituality of God is the lesson of Christianity.” (§384, Pg. 18)
He says, “It is only the reality of mind that is itself identity, and it is therefore only in mind that we find absolute unity of Notion and reality, and hence true infinitude. The very fact that we know a limitation is evidence that we are beyond it, evidence of our freedom from limitation… We make ourselves finite by receiving an Other into our consciousness; but in the very fact of knowing this Other we have transcended this limitation. Only he who does not know is limited, for he does not know his limitation; whereas he who knows the limitation knows it, not as a limitation of his knowing, but as something known, as something belonging to his knowledge; only the unknown would be a limitation of knowledge, whereas the known limitation, on the contrary, is not; therefore to know one’s limitation means to know of one’s unlimitedness.” (§386, Pg. 23-24)
He observes, “With respect to the diversity of races of mankind it must be remembered first of all that the purely historical question, whether all these races sprang from a single pair of human beings or from several, is of no concern whatever to us in philosophy… descent affords no ground for granting or denying freedom and dominion in human beings. Man in implicitly rational; herein lies the possibility of equal justice for all men and the futility of a rigid distinction between races which have rights and those which have none.” (§393, Pg. 41)
He notes, “attention depends on my caprice… I am only attentive when I want to be. But it does not follow that attention is an easy matter. On the contrary, it demands an effort since a man, if he wants to apprehend one particular object, must make abstraction from everything else… he must suppress his own conceit which would rashly judge the subject-matter before it had a chance to speak for itself, must stubbornly absorb himself in the subject-matter, must fix his attention on it and let it have ITS say without obtruding his own reflections. Attention contains, therefore, the negation of one’s self-assertion and also the surrender of oneself to the matter in hand…” (§448, pg. 196)
He says, “mind posits intuition as its own, pervades it, makes it into something inward, recollects (inwardizes) itself in it, becomes present to itself in it, and hence free. By this withdrawal into itself , intelligence raises itself to the stage of mental representation. In representation, mind HAS intuition; the latter is IDEALLY PRESENT in mind, it has not vanished or merely passed away… the word ‘have’… has quite peculiarly the meaning of presence… In this use the word ‘have’ can be seen as a general sign of the inwardness of the modern mind, which makes the reflection, not merely that the past in its immediacy has passed away, but also that in mind the past is still preserved.” (§450, pg. 201)
He explains, “Intelligence is recognitive it cognizes an intuition, but only because that intuition is already its own… Thus intelligence is explicitly, and on its own part cognitive; VIRTUALLY it is the universal---its product (the thought) is the thing; it is a plain identity of subjective and objective. It knows that what is THOUGHT, is, and that what IS, only is in so far as it is a thought… the thinking of intelligence is to HAVE THOUGHTS these are its content and object.” (§465, pg.224)
He argues, “This is after all synonymous with what SEEMS to be the still more legitimate demand that the historian should proceed with impartiality. This is a requirement often and especially made on the history of philosophy where it is insisted that there should be no prepossession in favour of an idea of opinion, just as a judge should have no special sympathy for one of the contending parties… But in speaking of then impartiality required for the historian, this self-satisfied insipid chatter lets the distinction disappear, and rejects both kinds of interest. It demands that the historian shall bring with him no definite aim and view by which he may sort out, state, and criticize events, but shall narrate them exactly in the casual mode he finds them… A history without such aim and such criticism would be only an imbecile mental divagation, not as good as a fairy tale, for even children expect a MOTIF in their stories, a purpose at least … with which events and actions are put in relation.” (§549, pg. 278-279)
This is one of Hegel’s most important works, and will be of key interest to anyone seriously studying Hegel.
The book was a lot more tattered up then what I was expecting, but I could still read it. I would have liked all the markings on it to have been told to me before the purchase.
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