Hegel : The Logic of Self-consciousness and the Legacy of Subjective Freedom
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Research Interests: Professor Larkin's research is primarily focused on two projects in contemporary analytic epistemology: a using a certain pragmatic norm of assertion to undermine contextualists, closure-deniers, and skeptics; and b analyzing warrant in terms of a particular belief's cognitive consequences rather than its manner of production. Teaching Interests: logic, the history of early analytic philosophy, and interdisciplinary courses on war and peace and global problems.
Larkin has a personal homepage. Research Interests: Professor Lueck's research focuses on issues in contemporary Continental philosophy, especially as they pertain to ethics. At present, he is particularly interested in rearticulating some of the central concepts of Kantian ethics with reference to the work of such philosophers as Maurice Merleau-Ponty, Jean-Francois Lyotard, Gilles Deleuze, Michel Serres, and Jean- Luc Nancy.
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Research Interests: Philosophical Interest include a wide range of topics in analytic philosophy especially in epistemology and the philosophy of religion. He wrote his thesis on the topic of Alvin Plantinga and Gettier cases. Professor Pearson also has research interests in environmental ethics as well as questions pertaining to the relationship between science and religion. Questions publishes original philosophical work by pre-college students K You can find her CV here. His current research focuses on. Schunke is currently the Philosophy Major Advisor. Teaching Interests: social and political philosophy, nineteenth century philosophy, Marxism, ancient philosophy, and the philosophy of mathematics, physics, and biology.
A Hegel Bibliography
Sharp, He has published numerous articles on Hegel's philosophy, and on the politics and religion of the North Caucasus region. He has been an invited speaker at meetings, lectures, and seminars worldwide, has testified before US Congressional Committees, and has been an invited speaker at the White House. He has a personal homepage.
Apply to SIUE. College of Arts and Sciences. But so what? Hegel wrote a great deal of nonsense. Yet he did not do it on purpose. But I believe that Schopenhauer was wrong to attribute mystifying motives to Hegel. He said a lot of loopy things. He believed them all. On the first page of his preface, Mr. Nature is, however, only implicitly the Idea, and Schelling therefore called her a petrified intelligence. Which leaves us—where? Between a rock and a hard place, anyway. All that is needed is sound common sense, a fund of humor, and a little Greek ataraxy [tranquillity].
The problem is that the individual seems to get lost in the process.
Hegel the Logic of Self-Consciousness and the Legacy of Subjective Freedom
Kierkegaard saw the unintended comedy of a system picturing the development of self-consciousness in which the self in any recognizable form is shuffled off rather early. This after all is the famous dialectical process whereby each level of development is said to contain its opposite and is aufgehoben. There is, I am happy to say, no English equivalent for that participle. If the essence of X is not-X, what then? S o why read Hegel? For one thing, he has startling flashes of insight—about the nature of modernity, the relationship between the state and civil society, the self-enchantments of freedom.
Hegel is deep. He is also muddy.
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Many never return. A second reason to read Hegel has to do with that treacherousness. Just as doctors learn a lot about health by studying diseases, so we can learn a lot about philosophical health by studying Hegel. A third reason to read Hegel is his influence, which everybody—friend as well as foe—admits was enormous. It must be turned right side up again, if you would discover the rational kernel within the mystical shell.
But then Hegel has always been especially popular among people whose entire livelihood is bound up with verbal legerdemain—I mean academic professors of philosophy.
He has been extremely helpful in keeping the mills of academic industry grinding away. After all, his philosophy puts them and their profession at the very apex of creation. F inally, Hegel has been immensely influential on the development of post-Kantian idealism. What is idealism? Idealism exercises a variety of attractions. For one thing, it is deeply flattering to its proponents, for it suggests that reality is in some obscure way dependent on them.
The basic procedure is quite simple. In every idealist manual after Kant, the first lesson is the same: kick Berkeley. It is objective, or public, or Absolute, Thought. Hegel was a supreme master at this sort of thing. Fair enough, you say. Perhaps the following passages will clear things up. The first is from the preface to the Phenomenology , the second from its last chapter:.
The True is the whole. But the whole is nothing other than the essence consummating itself through its development. Of the Absolute it must be said that it is essentially a result , that only in the end is it what it truly is; and that precisely in this consists its nature, viz. Though it may seem contradictory that the Absolute should be conceived essentially as a result, it needs little pondering to set this show of contradiction in its true light. The beginning, the principle, or the Absolute, as at first immediately enunciated, is only the universal.
Spirit, therefore, having won the Notion, displays its existence and movement in this ether of its life and is Science. It is the rationality of spirit in its world existence. Its movement is that it makes itself what it is, i. This method is not only physiologically but ethologically sound.
Of course it should never be used first.
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You need first to earn the respect of your readers, by some good reasoning, penetrating observations, or the like: then apply the violent solecism. Tell them, for example, that when we say of something that it is a prime number, we mean that it was born out of wedlock. You cannot go wrong this way. Hegel is full of philosophical thunderclaps. The book really has very little to do with the discipline of the same name. This section has made a deep impression on thinkers from Marx to Francis Fukuyama.
It describes the way that we come to recognize and deal with the fact of other people, other self-consciousnesses. This, Hegel says, leads to a struggle for recognition, a contest that quickly escalates to a life-or-death struggle:. They must engage in this struggle, for they must raise their certainty of being for themselves to truth, both in the case of the other and in their own case.
Does this sound like anyone you know or have ever heard of—excluding, that is, current or potential guests of your local penal establishment? I know, I know: that is a terribly vulgar question. After all, Hegel is not talking about you or me; he is talking about the necessary unfolding of self-consciousness as it struggles into a recognition of its own freedom.