Phenomenology Of Friedrich Hegel

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)!

In 1971, Thomas Nagel wrote a paper titled ‘The Absurd.’ He argues that the nous of the absurd arises from two belligerent propensities in us: the first is explained as, ‘we take our lives’, or at slightest the ventures we take on in our lives, and that we cannot circumvent. In addition, the second propensity is that we are capable, upon undermining or reflecting, the explanations for any of our ventures in life. Furthermore, from a radical point of view outside people’s interests nothing can be justified; however we are skilled enough in taking up such a perspective reflection. What more can be said is that this absurdity is an ailment we are predestined to by virtue of our reflective nature. Though in general understanding to the idea,

This is the first portion of the circle it is the same as listening to Beethoven's Moonlight Sonata and recognizing the musical terms, the process and techniques he uses and most importantly the soul of the music and how to define it. Each creating their own varying opinions about the music each with a partial truth relating back to the soul of the music.

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.

Fanon believes that the master-slave dialect by Hegel underestimates the power of the white master on the black slave. In the case of Hegel, there is a sense of reciprocity between the master and the slave which is not the case with the white master and the black slave. Instead of looking for recognition from the black slave, like the master seeks from the Hegelian slave, the white master only seeks work and labor. Unlike in the case of the Hegelian master and slave, the black slave and the white master do not recognize themselves as recognizing each other. Another difference, according to Fanon, between the Hegelian slave and the black colonial slave is that the Hegelian slave eventually realizes his worth and gains freedom through his work.

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

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

There are so many fascinating facts about Egypt’s history, from the early years to modern day. Egypt is located on the African continent. Before it became a roman province during the 1st century B.C. it was ruled by 30 dynasties often called pharaohs, this was called Egypt’s dynastic period or ancient Egypt. The dynastic period lasted more than 3000 years which was longer than any other civilization known. From 3500 B.C. there were two kingdoms in Egypt, Upper, ruled by pharaohs wearing a red crown and Lower ruled by pharaohs wearing a white crown, these two kingdoms were united by King Horus Narmer, he is the first known king of Egypt, he can be seen in ancient Egyptian paintings wearing both a red and a white crown. There is not much known about King Narmer, but his name has been found throughout Egypt and even in Syria-Palestine, this evidence indicates that there was an active trade going on between Egypt and parts of the Ancient Near East. There was a King named Scorpion who was either Narmer’s predecessor or a rival king who ruled the south of the country, his tomb was not far from where King Narmer’s tomb was found. From the lack of evidence we cannot get a clear picture of who these two kings were nor what their relationship is to each other. The last pharaoh of Egypt was Cleopatra, she was Greek not Egyptian.

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.

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

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

Criminals should be rehabilitated not punished. Punishment doesn’t help the prisoner at all, it only teaches them that they shouldn’t get caught next time. This forces them to get more creative at the crime they commit. Whereas, rehabilitation is about preparing a person for a productive life after prison. Prisoners get the option to further their education, learn a trade, and even seek help for an addiction they might have. Rehabilitation is more cost effective, and better at lowering the rate of reincarceration in comparison with punishment. When comparing the two it’s not hard to see why prisoners should avoid being punished, and instead be focused on being rehabilitated.

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.

This week’s paper we were to research and identify three prevailing philosophical perspectives at work during the 20th Century. To begin I will research the history of a few new tendencies in contemporary philosophy. Then I will discuss the Tom Rockmore interpretation of such tendencies. Tom Rockmore is Professor of Philosophy and a McAnulty College Distinguished Professor, Dr. Rockmore's current research interests encompass all of modern philosophy, with special emphasis on selected problems as well as figures in German idealism (Kant, Fichte, Hegel, Marx) and recent continental philosophy (Heidegger, Habermas, Lukacs). He is continuing to explore the epistemology of German idealism as well as the relation between philosophy and