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</html>";s:4:"text";s:4499:"0
Hegel asserts that primordial man, like the seed, has a fixed end; a telos or destiny. In this monumental work he aimed to prefigure (among other things) the entire development of natural science. Hegel seems to think that officials will act according to their job description; Marx does not believe this. Everyone knows that the remuneration structure determines an employee’s actions far more effectively than the organisation’s mission statement. A community in which people do not trust and understand each other is not a true community.”, This is so important. Marx did not attempt to work this out in advance. Hegel believed that this idea, which has been called “normative essentialism,” applies to social institutions as well as well as useful artefacts, and is crucial to his social philosophy. Because Hegel asserts the increase of consciousness comes from purposive activity, it is the bondsman who grows in consciousness through purposive work while the lord grows lazy and doesn’t increase in his consciousness because he is in a place of security. Hegel’s corpus is extensive, and I will be drawing and synthesizing the general arc of Hegel’s systematic philosophy from Phenomenology of Spirit, Lectures on the Philosophy of History, and his Elements of the Philosophy of Right, especially as it relates to the general theme we’ve already covered in Fichte and Schelling. Hegel was the final product of the philosophical movement known as “German Idealism,” which arose in Germany in response to Immanuel Kant’s Critical Philosophy. Kant had proposed that a thing existed “in itself” but human beings could have knowledge only of phenomena, i.e., appearances, while the nature of the thing-in-itself remained unknowable. The bondsman exists for others; he exists for the lord, he exists for his fellow bondsmen, and he exists for the world of materials he works with. The tradition of all dead generations weighs like a nightmare on the brains of the living.” (The Eighteenth Brumaire, 1852). And that which is to come is rooted ethical life in a community (a secularized, temporalized, heavenly city bound together in, and by, love). When Marx wrote the Communist Manifesto he left many questions unresolved. Anthony Esolen, a great little hero of mine, has said similar things about spiritual theology, or the transcendentals, being the true glue of the “humanities.” I always found Hegel’s descriptions, or at least what I’ve made of Hegel’s descriptions, very enchanting and important. Man has a nature, but that nature is not yet manifested in the world. Community, in Latin, commune, means to communicate. When a work process is improved is it thanks to the supervisor who devises the improved method, or is the improvement implicit in the work process itself, so that we should credit the workers not the supervisor for the improvement? Likewise, to focus only on the results is to focus on the “lifeless corpse that has left the guiding tendency behind.” Hegel is fighting against reductionism and utilitarianism by emphasizing a sense of organic holism in philosophy. In this unfolding of the Spirit into manifested community there are four archetypes that Hegel outlines: The hero; the victim; the person; and the citizen. It is to be the product of the purposive activity of the Spirit in times past. Only the social process itself as a whole can work out and reveal the real content of a concept; this insight is available to the theorist to the extent that they can observe and make intelligible what exists or is already at least in the process of development. To be a citizen is to have a community. Continuing with post-Kantian Idealism, I shift to give a brief introduction and summary overview of the philosophical outlook of Georg W.F. That is to say, a worthwhile concept, once it comes into being, will tend to realise itself in increasingly perfect forms but falls into crisis when its concept no longer makes sense. The person is the “moral individual” who seeks to help others but has no home. This emergence to mutual recognition is what humans seek and what the Spirit aims for and is inevitable; this mutual recognition is not one of subject-object but of subject-subject. A community in which people do not trust and understand each other is not a true community. In being unrooted and detached the moral person is inferior to the ultimate culmination of the purposive activity of the Spirit: citizenship. ";s:7:"keyword";s:23:"idealism kant and hegel";s:5:"links";s:3431:"<a href="http://digiprint.coding.al/site/page.php?tag=41e064-shakshuka-with-chickpeas-and-feta">Shakshuka With Chickpeas And Feta</a>,
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