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</html>";s:4:"text";s:5863:"<br> The goal should be to establish a price for a given risk and controlling credit based on risk. These latter, instead of being performed unconsciously and naturally as something which, per se, is of no significance, and can acquire no importance and essential value for spirit, these latter, since it is in them that the enemy is seen in his proper and peculiar shape, are rather an object of strenuous concern and serious occupation, and become precisely the most important consideration. It holds the coent is held indeed to be only thought, but in doing so also takes thought as a specific determinate thought, and at the same time the general character of the content. Φ 209. Thus, in attempting to resolve the discord between knowledge and object, consciousness inevitably alters the object as well. Φ 224. Thought becomes thinking which wholly annihilates the being of the world with its manifold determinateness, and the negativity of free self-consciousness becomes aware of attaining, in these manifold forms which life assumes, real negativity. At the same time, however, this nature is the unattainable “beyond” which, in being seized, escapes or rather has already escaped. These, therefore, it casts away as well, and just as it disclaimed its own will, so it contemns such reality as it received in work and in enjoyment. One would expect that, when consciousness finds that its knowledge does not agree with its object, consciousness would adjust its knowledge to conform to its object. Though Hegel uses them in slightly unfamiliar ways. 2, c. 1 and 2. Importantly, instead of using the famous terminology that originated with Kant and was elaborated by J. G. Fichte, Hegel used an entirely different and more accurate terminology for dialectical (or as Hegel called them, 'speculative') triads. It rather stands midway, at the point where abstract thought comes in contact with the particularity of consciousness qua particularity. Φ 206. But this self-identity of thought is simply once more pure form, in which nothing is determinate. It is one which thinks or is free self-consciousness. At another time it finds the unchangeable appearing in the form of particularity; so that the latter is an embodiment of unchangeableness, into which, in consequence, the entire form of existence passes. This series dedicates posts to specific sections within the work, in which I will explain Hegel’s points as … <br> <br>But all the same both of these, both the feeling of its misfortune and the poverty of its own action, are points of connection to which to attach the consciousness of its unity with the unchangeable. 32, No 4, "Stoicism", Chapter IV, B, "The Phenomenology of Spirit", translated by Kenley R. Dove, "The Philosophical Forum", Vol. THE UNHAPPY CONSCIOUSNESS IN HEGEL’S PHENOMENOLOGY OF SPIRIT: A SECULAR READING Sahand Farivar Advisor: University of Guelph, 2018 Dr. John Russon In this thesis, I present the unhappy consciousness as it appears in the “Freedom of Self-Consciousness” section of Hegel’s Phenomenology of Spirit in a secular light. Encyclopedia of the Philosophical Sciences, The Crisis of European Sciences and Transcendental Phenomenology, "Hegel's "Phenomenology" and Postmodern Thought", https://en.wikipedia.org/w/index.php?title=The_Phenomenology_of_Spirit&oldid=976336107#Self-Consciousness, Short description is different from Wikidata, Creative Commons Attribution-ShareAlike License, "Introduction", "The Phenomenology of Spirit", translated by Kenley R. Dove, in, "Sense-Certainty", Chapter I, "The Phenomenology of Spirit", translated by Kenley R. Dove, "The Philosophical Forum", Vol. <br> <br>[5] Some copies contained either "Science of the Experience of Consciousness", or "Science of the Phenomenology of Spirit" as a subtitle between the "Preface" and the "Introduction". In Scepticism, it realizes itself, negates the other side of determinate existence, but, in so doing, really doubles itself, and is itself now a duality. Focusing on topics in metaphysics, epistemology, physics, ethics, history, religion, perception, consciousness, and political philosophy, it is where Hegel develops his concepts of dialectic (including the master–slave dialectic), absolute idealism, ethical life, and Aufhebung. Since it does not in its own view have that certainty, its inner life really remains still a shattered certainty of itself; that confirmation of its own existence which it would receive through work and enjoyment, is, therefore, just as tottering and insecure; in other words, it must consciously nullify this certification of its own being, so as to find therein confirmation indeed, but confirmation only of what it is for itself, viz. Instead, therefore, of returning out of its activity into itself, and instead of having confirmed itself as a fact for its self, consciousness reflects back this process of action into the other extreme, which is thereby represented as purely universal, as absolute might, from which the movement in every direction started, and which is the essential life of the self-disintegrating extremes, as they at first appeared, and of the process of change as well. Thus, philosophy, according to Hegel, cannot just set out arguments based on a flow of deductive reasoning. [22][21], Spirit = revealed Totality of Being = ((subjective) Revelation + (objective) Being) = (Knowledge + Real) = (Subject + Object)[23], System = Subject<->Object [Subject reveals Object, Subject is revealed in Object], Self = Time[24] = Man[25] = Action = Negativity = Selbst, Man ≠ Sein⊃ Man = non-being, nothingness, Nicht-sein⊃ Time = Nothingness⊃ Time = annihilation of Space/given Being/Sein[26], Arthur Schopenhauer criticized Phenomenology of Spirit as being characteristic of the vacuous verbiage he attributed to Hegel. <br>";s:7:"keyword";s:27:"hegel unhappy consciousness";s:5:"links";s:2929:"<a href="http://digiprint.coding.al/site/page.php?tag=41e064-sweet-plantain-recipes">Sweet Plantain Recipes</a>,
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