This kind of movement, Hegel calls it generation, or some books regard it as change, that is, the movement from existence to non existence, from non existence to existence, is change. According to our daily way of looking at things, contradictions are about to stop. Existence and non existence are mutually exclusive. Our rational and intellectual way of thinking is like this: I am incompatible with you, the intellectual way of thinking is incompatible, and the opposite is incompatible, with you and me.
However, existence and non existence are necessarily mutually exclusive. However, we think this way because we believe that existence is a regulation of existence, and non existence is a non existence of this regulation. However, pure existence, according to Hegel, is not regulated and empty. Therefore, we say that it becomes its counterpart, and true pure existence must become its counterpart, which must be its truth. The truth of existence and non existence is in motion, that is, existence becomes non existence, and non existence becomes existence. This is their truth.
In Hegel's view, contradiction is a positive force, and the main and opposite propositions he reveals are a higher unity, or a synthesis of abstract elements. The existence and non existence are actually abstract elements. This unity of existence and non existence concepts creates a contradiction, which drives the spirit to seek the meaning of existence, the essence of absolute existence, existence or non existence and variation, forming the triangle combination of the first part of logic.
This part concerns the category of free existence, not the category of relationships.
There are three main categories of logical categories in this section: quality, quantity, and scale. Scale is a combination of quality and quantity, because it has always been a quantity with a special essence of an object and a defined object.
The second part of logic is essential logic. In essential logic, Hegel deduced a series of related categories, because they discuss the relationship between phenomena and reality. The related categories mainly include essence and existence, force and expression, entity and contingency, cause and effect, action and reaction. These categories are called reflective categories because they correspond to reflective consciousness. Reflective consciousness needs to go deep into the surface of the present existence. Essence is below the scene, and force is the manifestation in it, which is the kind of reality displayed in his representation.
In other words, for reflective consciousness, existence itself undergoes self differentiation and is divided into related one-to-one categories.
His third part deals with the category of reality, which in Hegel's view is the unity of essence and existence. Reality exists, and its inherent essence is a fully expressive force. If we understand existence as a phenomenon equivalent to external manifestation, it is a one-sided abstraction that Hegel does not agree with.
Most people's thinking, like ours nowadays, is essentially about phenomena and existence. It is something that exists and is hidden beneath phenomena, which is also a one-sided abstraction. Such an essence and present essence and phenomenon are not unified with Hegel.
Hegel's critique is precisely an intellectual abstraction. As reality, he is the unity of internal and external, the unity of essence and phenomenon. He wants to express his own essence, that is, to express himself. In the realm of reality, Hegel deduces entities and contingencies, causes and effects, actions and reactions or interactions.
We have already seen that his logic is a criterion for identifying the essence of the absolute itself, which gives the impression that for him there is only one reason, which is the absolute. In other words, we may think that he is a form of Spinoza ism, but this is incorrect. In his deduction of more than ten reasons, the entity does not mean that there is no finite such thing.
Because as reality, it is an absolute expression of one's own essence, which is the universe we know. It is not just one, it is one, but still the same sentence, it is a unity of differences.
So, we understand why some people are more likely to enter Hegel, while others will never enter Hegel. On the contrary, some people are extremely sarcastic and abusive towards Hegel, believing that their intellectual thinking is the only correct way of thinking. Of course, they will think that Hegel is a fraud.
After discussing the essential logic, we need to talk about the logic of concepts. In terms of the logic of existence, each concept is independent, and even if the dialectical movement of thought breaks this superficial constraint, it is still inclusive.
In the essence of logic, what we clearly care about are some interrelated reflections, like a result with more than ten coincidences. Therefore, we are in an intermediary field. However, for each pair of related category members, they are seen as another category and a category intermediary that is different from them. The reason is that by being known as their counterpart and result, they are considered different from the cause, which is why we call them the cause.
The reason why a result is constituted as a result is because it is related to something and a reason that is different from it.
The synthesis of the direct domain and the domain mediated by another is that the domain in the middle of the self may be an existence that becomes its dialogue, but still maintains unity with itself in self comparison. This existence is called self mediation, which is what Hegel called becoming a concept.
We can use the most common analogy. In terms of intellectual thinking, if we want to talk about intermediaries, it must be that all three things are external. We are selling houses now, you are the previous owner, you are the seller, and I am the buyer. Then, there needs to be an intermediary between us, which is not a self intermediary. This is finding someone else to act as an intermediary, and in the concept itself, there is a difference between the buyer and seller, and the intermediary is also his own.
This sounds like Hegel is performing a trick, not a trick, because philosophy studies the whole, the entirety of things. Hegel said that we can talk about parts in this way. If it is the whole, it means that buying and selling houses as a whole, buyers, sellers, and intermediaries are just one factor in the buying and selling of houses.
They, whether as buyers, sellers or intermediaries, cannot constitute the act of buying or selling a house on their own. Hegel's idea is that when he talks about concepts, he is not playing tricks. When it comes to concepts, we enter into thinking about problems in this way. When it comes to intermediaries, it is the self intermediary of things. The self intermediary is a unified entity with differences, and how the two parties with differences can be unified requires a link in between.
However, the link is related to an external link, and the link interacts with each other between them, which is called self mediation.
Hegel's ideas are not very difficult, but as long as we can break through our daily habits of intellectual thinking, we can easily understand them. However, we humans are not willing to break through now and use intellectual thinking. Why?
Because we can only live in this way in our daily lives, otherwise we cannot make a living and it will be difficult to break through this way of thinking. But if you think about it carefully, the buying and selling of a house is like this. Neither of you can constitute buying and selling a house. If you look at it as a whole, as buying and selling a house, you see it as a concept that is a factor in the concept for both the buyer and the seller, and the intermediary is also a factor. However, the combination of the three can become such a concept of a house. Of course, it is a very familiar example, but I can help you understand it.
So, the logic of concepts is also divided into three parts: subjective and objective, and comprehensive.
The first part is called subjectivity, which refers to the formal aspects of thinking, somewhat equivalent to the usual meaning of fully discussing the form of thinking. Hegel attempted to demonstrate how existence emerges from himself and then returns to himself at a higher level, and how universal thought is proven in a formal way through the movement of logical thought.
Therefore, the universal concept is unified, and it is divided in judgment, presented at a higher level in syllogism.
After subjectivity comes objectivity, followed by ideology.
The first part is subjectivity, discussing conceptual logic. Obviously, the main focus is on subjectivity, which refers to the way we act based on our subjective thinking.
The second part is objectivity. The three components of objectivity. Mechanical, chemical, and purposeful.
This is the main concept of natural philosophy. Here, he is concerned with the concept of objectivity, rather than being perceived as a tangible nature given by experience. The absolute essence contains a concept of self objectification, and in this place, do not fall for it. What he is talking about here is not nature.
The third stage in this place is the unity of subject and object, which is called the concept.
In the concept, form and material, subjective and objective one-sided factors all come together, but the concept also has its stages or elements. In the final step of conceptual logic, Hegel considers the unity of life knowledge and absolute concept, which becomes life and knowledge. Then, these two parts were unified.
If you understand Hegel's books, you will feel very magnificent. If he cannot understand them, you will feel that they suffer and speak in a dry and dry way. But after you understand him, you really feel very magnificent. If you can see through his abstract language and what he wants to say, you should feel very comfortable. So, once you are truly captivated by him, you will stick with him and never love anyone again.
My experience is that later on, there were certainly many beautiful women, many graceful and charming, each with their own strengths, but you still feel that this is a lady from a wealthy family. But it's a bit more difficult for you to use it.
So, life and knowledge are unified in absolute concepts, and there is a unity of subject and object in absolute concepts.
Unity is ultimately a rational life, in other words, an absolute idea is the concept or category of self-awareness and self thinking, the thought of self thinking, that is, the absolute spirit recognizes itself in its object, regards its object as itself, and therefore it is the category of the spirit.
网友评论