Hegels Philosophy As A Doctrine Of The Concreteness Of God And Man

Download or read book Hegel's Philosophy as a Doctrine of the Concreteness of God and man written by Ivan Alexandrovich Ilyin and published by Vladimir Djambov. This book was released on 2022-01-22 with total page 593 pages. Available in PDF, EPUB and Kindle. Book excerpt: “Wealth without work Pleasure without conscience Science without humanity Knowledge without character Politics without principle Commerce without morality Worship without sacrifice. https://vidjambov.blogspot.com/2023/01/book-inventory-vladimir-djambov-talmach.html The philosophical meaning of Hegelianism is not to disciple, but to learn independent and objective knowledge about the most important thing in human life. This "philosophy of history" on the subject approaches the "phenomenology of the spirit" and differs from the empirical study of the rerum gestarum. Like the “phenomenology of spirit”, it deals mainly with “images of the world”, but not in a “typical” understanding of them and not in a “speculative” sequence: the philosophy of history treats individual world images and sorts them out in the order of their temporal appearance. This "temporary" order brings it closer to empirical history, but the "speculative" principle of selection, which is used by the philosophy of history, sharply opposes both scientific studies to each other. Empirical history, in principle, does not know "speculatively unworthy" and therefore unexplored historical singularities; she puts herself before the actual composition of the story so that o see everything objectively and adequately, while the philosophy of history does not bother itself with the full scope and creates its own speculative judgment prior to empirical study. As a result of this, empirical history and philosophy of history are given different subjects.4248 … the element of spirit is organically united in its general metaphysical essence and at the same time mechanically multiple in its individual empirical phenomena. Consciousness, which has not speculatively received its light, perceiving one empirical surface of being, fixes a discrete plurality of people and gets used to the structure of external separation and internal solitude; it lives as if there was no other, concrete order at all, and even tends to insist on its impossibility. Speculative insight and acceptance convinces him that the fusion of individual souls has never broken and cannot break, but that it was pushed aside, as if forced into the depths of being and remained in an unrecognized, undisclosed, undeveloped, irrelevant form, leaving separation to dominate on the surface communication. A life that cultivates this superficial separation, surrendered to it by feeling, consciousness and will, is a life that is essentially immoral. The tragicomedy of man consists in the fact that, contemplating only this surface, without seeing anything deeper, he becomes convinced of his own limitations, finiteness and lack of freedom and enters into a struggle with the other being that limits him, not suspecting that this is a struggle with a ghost.