Phenomenology Of Friedrich Hegel

From this point, Hegel introduces the archetypes of the lord and the bondsman. The bondsman is the position that most of humanity occupies since most people are ultimately concerned for the struggle for bodily survival as a result of the profound fear of death and place that struggle as being central to existence and far more important than defending the integrity of the ego, an invisible concept which may not help them in their endeavors. Because they are easily manipulated by these external needs, men often fall under the power of other men, such as the lord and the bondsman loses sight of himself more as he begins to work for the lord. The problem of enslavement becomes much worse, especially if one’s sense of self is vastly different than the ‘other’s’ objective view of the self (since the self views the ‘other’ as an object). Although that seems to be the crux of the relationship, this working through fear is simply the first phase toward an independent self-consciousness.

     Georg Wilhelm Hegel aspired to find a philosophy that would embody all human experiences with the integration of not only science, but also religion, history, art, politics and beyond. Hegel’s metaphysical theory of absolute idealism claimed that reality was the absolute truth of all logic, spirit, and rational ideas encompassing all human experience and knowledge.

found to be an essential element in his idea of master and slave being two parts

Slave, I before reasoned with you, but you have proved yourself unworthy of my condescension. Remember that I have power; you believe yourself miserable, but I can make you so wretched that the light of day will be hateful to you. You are my creator, but I am your master; obey (152)!

Hegel's philosophy of History, on of the greatest in the philosophy cannon, is the great philosophers greatest body of work. The philosophy of History is based on such ideals as the idea that Reason rules history. George Hegel used Immanuel Kant's system of

Nagel’s argument is harder to refute, owing to its lack of definitive conclusion. Nevertheless, its effectiveness remains debateable. It is interesting that he embraces the incomprehensibility of

Nagel provides a complete a thorough argument against the hedonist position by explaining that one can be harmed without suffering, one can suffer post-mortem, and it is not the bad nor the good momentary conscious experiences that judge our lives but our projects, goals, ambitions, history, and possibility.

Hegel’s critique of Kant’s philosophy is quite prevalent throughout the unfolding of Hegel’s own dialectical philosophy. Several of Hegel’s critiques of Kant’s work can especially be seen in one of his earlier works, “The Phenomenology of Spirit.” This is particularly established once Hegel begins to undertake the developing of Spirit within his Phenomenology. Here, Hegel makes several attacks on Kantian philosophy principles, and at some of the foundations of Kant’s use of pure reason in philosophy. There are several passages within the section where Hegel gives criticism of Kant’s work; critiques that strike at the very heart of what Hegel himself is trying to elucidate through his own dialectic, while discounting one of the greatest German philosophers.

The Hegelian Dialectic. A process where the contradiction between the Thesis and Antithesis resolves to a higher level of truth, the synthesis. Also knows as the Problem, Reaction, Solution.

In the late eighteenth century, with the publication of his theories on morality, Immanuel Kant revolutionized philosophy in a way that greatly impacted the decades of thinkers after him. The result of his influence led to perceptions and interpretations of his ideas reflected in the works of writers all around the world. Kant’s idealism stems from a claim that moral law, a set of innate rules within each individual, gives people the ability to reason, and it is through this that people attain truth. These innate rules exist in the form of maxims: statements that hold a general truth. Using this, Kant concluded with the idea of autonomy, in which all rational human wills are autonomous, each

The way freedom develops itself is though the phenomenon of history. Freedom is essentially an internal idea, but it manifest itself externally thoughout history. It may seem that many of the actions throughout history are from mens needs, passions, and desires, but Hegel says that while some actions in history do come from these things, they are relatively small in comparison to the whole canvas of history. Hegel says that passions, private aims, and the satisfaction of selfish desires are what have really driven most men throughout history and there powers are that they respect none of the limitations which laws and morality would impose on them. These passions, private aims, and selfish desires are actually closer to our own human nature then the artificial and troublesome discipline that tend to move to order, self-restraint, law, and morality.

George Hegel introduced to the world to the theory of ideas, known as the Hegelian dialectic, and it is quite astonishing as it contemplates and assesses contradicting ideas and ultimately generates a new idea. Hegel believes that all human ideas (thesis) are often in heated confrontations with their similar counterparts (antithesis), in which both may be equally feasible for a society. Hegel believes that these issues must be resolved through the synthesis of a new idea.

As presented in the Phenomenology of Spirit, the aim of Life is to free itself from confinement "in-itself" and to become "for-itself." Not only does Hegel place this unfolding of Life at the very beginning of the dialectical development of self-consciousness, but he characterizes self-consciousness itself as a form of Life and points to the advancement of self-consciousness in the Master/Slave dialectic as the development of Life becoming "for-itself." This paper seeks to delineate this often overlooked thread of dialectical insight as it unfolds in the Master/Slave dialectic. Hegel articulates a vision of the place of human self-consciousness in the process of Life as a whole and throws light on the role of death as an essential

The servant, however, is truly Hegel’s main focal point because the servant is really where the meat of the self conscious lies. It lives in fear of the master, working in servitude to produce many things. First, the servant wants to please the master with ideas and inventions so that it can be recognized also. It endures some of this torment out of fear, but also so that it can be recognized. The servant produces these inventions, and over time, realizes itself because it can produce. It becomes aware through suffering. The servant is really the powerhouse of the self consciousness, although the balance of master and servant is still even.

In general terms, phenomenology is a philosophy of experience. It attempts to understand how meaning is made in human experience, and it sees our lived experience of the world as the foundation of meaning. For phenomenology, how the speaking or writing subject uses language is primary both because it is how we experience its rules and conventions, in their use, and because this is the source of semantic innovation. New meaning, novelty in the world, and the possibility of a future different from the past are some of phenomenology's defining values. In this paper I will be sketching a brief survey of the phenomenology of Husserl and Heidegger.