The Epistemology of Hegel's Introduction to the Phenomenology of Spirit

In order to comprehend Hegel’s concept of alienation, one must first understand his discussion of the “system” and dialectics in his book Phenomenology of Spirit. While he does not explicitly define the term “system,” through illustrating the complicated structure of a flower, Hegel implies that a “system” is the whole that results from the build-up of constituent parts. Hegel furthermore debunks the notion that philosophical systems can be only “accepted” or

The belief in something out of the universe is what helps most people continue on with their day. It may be hard for some to believe that they are only on this planet, living, just to die one day. Therefore, many turn to religion to seek a hope in an afterlife in which they can exist after death. However, believing in most religions means believing in something in charge of the universe. Something, or someone, that is practically supernatural, and supremely powerful. Thomas Nagel, in his text What Does It All Mean?, questions “Can there really be something which gives point to everything else by encompassing it, but which couldn’t have, or need, any point itself?” (page 100). Nagel is referring to a creator, God, probing whether this all-powerful creator can be an “ultimate explanation,” but an “incomprehensible answer” (100). Two Greek philosophers, Descartes and Anselm, try to individually prove the existence of God as the most omnipotent being in the universe, but they differ in explaining their thoughts of reasoning. In understanding their logic, we must also question whether God’s existence is a valid explanation outside of their thoughts.

The development of empiricism has fashioned a present model that is widely used today: the reflection-correspondence theory. The premise behind this ideology states knowledge results from a “mapping” of external objects that are related to the brain through sensory organs” (Heylighen, Pg. 2). Reflection-correspondence understands man will never reach an absolute state of knowledge, but somehow this inability to distinguish reality from illusion, illustrates thought as a “limit of ever more precise reflections of reality” (Heylighen, Pg. 2). Therefore thought, as a physical product of nature, is in itself a limiting trait.

Substantial thinkers of Dialectical part of this project are Hegel, Cyril O’Regan and Ivan Ilin. The meaning of dialectics in this project is the meaning of Hegel, i.e. being in opposition also is being in necessary relations. O’Regan and Iljin are agrees that deep rethinking of the Hegelian dialectical metaphysics is very important for self-understanding of theology. Needless to say that overcoming of Heterodoxy of Hegel is the creative challenge for Orthodoxy. Self-mediation of God in system of Hegel’s dialectic resulting in the immanent holistic metaphysics which is excludes Orthodox understanding of absolute transcendence of God.

Through the obtainment of this knowledge, consciousness goes through many new experiences where each one is superseded by another in order to preserve its qualities that help contribute to the overall whole of the truth. Furthermore, the philosopher accompanies consciousness as it is progressing through life from the point of view of arrival. The philosopher has already gone through experiences of a dialectic orientation. Additionally, the philosopher is aware that all of the former steps of experiences are crucial to the whole of the truth. Every experience that is discarded by new knowledge from consciousness is collected by the philosopher to preserve its qualities of

Nagel in his theory argues that “consciousness is what makes the mind-body problem really intractable” (Nagel 1). The consciousness is so important in the mind problem because it is the individual experience that cannot be reduced from our personal understanding. That is why Nagel believes some personal identities are beyond human understanding. If we were bats that eat bugs, hang upside-down in an attic and flap arms to fly that imagine maybe will be similar to everyone. But this is what it is like for human to be a bat, not what it is like for bat to be a bat. We will never know what it was like to be a bat due to the subjectivity of conscious experience. The only way we could know what it is like to be a bat will be a bat. But we can know

Georg Wilhelm Friedrich Hegel wrote about his master-slave dialectic in the Phenomenology of the Spirit, though the more official translation from the original German phrase (“Herrschaft und Knechtschaft”) would be “Lordship and Bondage”. After sharing his personal insights into the idea of consciousness (as many have done before him), Hegel brings up his own thoughts on a newer concept: self-consciousness. He understands, as other idealists do, that consciousness implicates the necessary awareness of an object in “itself”. “Itself” would be the idea of “self”, as in, what it really is in the universe, which in turn entails being aware of its position in the same universe. Because a subject can think outside of its proverbial box, it can fully understand what “it” and its “box” is—that, is consciousness.

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.

The introduction of the article states that Hegel's essay is an attempt by the author to come to terms with modern individuality in terms of individual subjectivity. What this means for his analysis of Christianity is that Hegel seeks answers to the question of the relative

The Holy Spirit gives different gifts to different people. There are multiple ways to use these gifts and the Spirit works in differing ways. More importantly, these gifts are given by the same Spirit, the different ways to use them come from the same Lord and the same God is making these different gifts happen in everyone (1 Corinthians 12:4-6). The Holy Spirit gives these gifts to everyone that is a part of the body of believers (1 Corinthians 12:4). The way that the Holy Spirit is given to each of us is also different but also special to us. This shows that our Heavenly Father cares for everyone and knows what each of us need, in order to benefit the entire body of believers (1 Corinthians 12:7).

The only similarity between Marx and Kierkegaard – beyond disagreeing with Hegel – is they both find Hegel to be apathetic. As Kierkegaard summarized in Either/Or, and as Marx exemplifies in his many writings, either one is to resign themselves to inaction for the greater good or one commits to action regardless of the consequences. Hegel, they argue, commits himself to the former. He resigns himself to universal ethics, acting on the greater good at the expense of the individual. Here, Kierkegaard and Marx swerve away from Hegel. Kierkegaard believes the faithful must act as an individual in a relationship with God. Marx believes that the individual, acting in concert with other like-minded individuals, is key to enacting the Bloody

     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.

Immanuel Kant and St. Thomas Aquinas account for the existence of truth in sharply contrasting ways. Kant locates all truth inside the mind, as a pure product of reason, operating by means of rational categories. Although Kant acknowledges that all knowledge originates in the intuition of the senses, the intelligibility of sense experience he attributes to innate forms of apperception and to categories inherent to the mind. The innate categories shape the “phenomena” of sensible being, and Kant claims nothing can be known or proved about the “noumena,” the presumed world external to the mind.1 Aquinas agrees that all knowledge comes through the senses, but disagrees with Kant in arguing that categorical qualities do not originate

Hegel’s argued that the creation of life is based on phenomenology and that the nature of life is based on our senses. He argues that it is more than just phenomena, it 's complex phenomena.Without the mind, we would not have existed in the world and without knowledge we would not be able to survive.  Our body communicates with our mind and without our mind we would not be able to function , we would not be able to survive without knowledge either because without any knowledge we wouldn’t be able to take care of bodies medically or even naturally. It is natural to gain knowledge on seeking our senses.Our senses give us the power of knowledge and always lead us to create and produce different

ABSTRACT: The problem of traditional epistemology is the relation of subject to external world. The distinction between subject and object makes possible the distinction between the knower and what is known. Starting with Descartes, the subject is a thinking thing that is not extended, and the object is an extended thing which does not think. Heidegger rejects this distinction between subject and object by arguing that there is no subject distinct from the external world of things because Dasein is essentially Being-in-the-world. Heidegger challenges the Cartesian legacy in epistemology in two ways. First, there is the modern tendency toward subjectivism and individualism that started with