Hegel's Absolute as Negativity (original) (raw)
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Open Totality of Hegel's Absolute
Existence and Knowledge, 2021
Hegel's absolute knowing is an immanent subjectivity since all the knowledge and human history are included within it as the absolute subjectivity. Some Hegelians stressed the sufficiency of the absolute's totality; contrariwise, others interpreted absolute's immanent openness in terms of ongoing negativity, which renders human history an ongoing movement. The article attempts to propose a new conception of the absolute knowing in which there is a totality of conceptuality and openness to the future not only as negativity but also as a prospective totality. It would be entitled "open totality of the absolute knowing", and the article explains the two characteristics focusing on Hegel's Phenomenology of Spirit and Hegel's Science of Logic in addition to some crucial and prominent commentaries .
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Hegel’s discussion of Anselm’s ontological proof for the existence of God in the Lectures on the History of Philosophy is important because it contains (in very compact fashion) the logical core of Hegel’s notion of the absolute. As such, it is useful for showing what connects Hegel’s view on the absolute to contemporary philosophy, and for assessing it from a formal point of view. Keywords: ontological argument, Hegel’s dialectics, true contradictions, reductio ad absurdum
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This essay discusses the notion of Absolute as developed by Hiralal Haldar in response to Hegel and British neo-Hegelians of late 19th and early 20th century. The first section situates Haldar in the broader intellectual context of colonial India. The second and the third sections deal with the complexities of the notion of Absolute and its relation to finite selves . The fourth section addresses the question of the nature of Absolute (God ) and its relation to Man (human persons) and whether personality can be ascribed to Absolute . The fifth section discusses the issue of idealism and realism . Haldar develops the notion of Absolute which serves as dynamic principle of spiritual reconciliation between appearance and reality, between real and ideal, between matter and mind, and between science and spirituality . He critiques both subjective idealism and realism and develops what is called ‘realist idealism ’ which is the most favored metaphysical position prevalent in colonial India both among academic philosophers and public intellectuals.
Commentary on Hegel's Logic 1: Prefaces and Introduction
Phenomenology of spirit. Although I cannot proclaim to be nearly as good a Hegel-scholar as Harris is, I still thought it worth the effort to express my thoughts and interpretations of Science of logic in a study analysing each paragraph and then explaining it in more detail, as best as I could.
Second Lecture. From the Phenomenology of Spirit to the Science of Logic 1.3 Remarks on the Phenomenology of Spirit 2. The Science of Logic 2.1 The beginning of the presuppositionless theory Third Lecture. Hegel's Logic I. Quality 2.2 Negation as the first step within the background logic 2.3 Remarks on the logic of quality Fourth Lecture. Hegel's Logic II. From finitude to essence 2.4 The finite, the infinite and being-for-itself. An overview 2.5 From being to essence Fifth Lecture. Hegel's Logic III. The concept and the progression to nature and spirit 2.6 About the logic of the concept 3. Outlook into the Realphilosophie (of nature and of spirit) 1 These talks were given as video lectures at