Phenomenology Of Friedrich Hegel

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

German philosophers Georg Wilhelm Friedrich Hegel (1770 – 1831) and Friedrich Nietzsche (1844 - 1900) have traditionally been viewed as polar opposites in terms of their philosophy. Hegel has been dubbed an idealist and a systematic philosopher who identified various different types of History, theoretical entities and concepts. Nietzsche, on the other hand, is seen to be a counter-Enlightenment and counter-systematic philosopher who penned the well-known text, ‘Genealogy of Morals’. In this essay, I aim to bring to light the underlying similarities between the two thinkers that have previously been overlooked, as well as to identify the differences in Hegel and Nietzsche’s ideologies and presuppositions.

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,

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.

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.

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.

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.

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.

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.

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

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