Peak 324 stage

The world spirit is the result of the interaction between the spirits of various ethnic groups. It can be said that the spirit of each ethnic group is a link in their realization. The national spirit is limited, and the fate and deeds of each ethnic group in their mutual relations are a dialectical development phenomenon of the limited nature of their spirit. From these dialectics, universal spirit and world spirit emerge. They are not restricted, but at the same time create themselves. This is truly in this spirit, in the world history as a world court, exercising their rights over these limited spirits, they have a higher right than everything else.

Hegel said that the entire world history is the world court, which judges all kinds of nations. The fate of each nation in the world history constitutes its judgment.

For example, the fate of our Chinese people now constitutes the trial of the Chinese spirit. Of course, not only China, but also anyone can say so. I have already talked about his historical philosophy. In a big background, he said that historical philosophy starts from the East, including China, India, Persia, Asia, Palestine and Egypt, which is just an initial stage of human civilization.

In the second stage, Hegel dealt with the seven major worlds.

The third part deals with the Roman world, including the rise of Christianity and the right to become history.

The fourth part discusses the Germanic world.

The fourth stage is from the Byzantine Empire to the French Revolution and Napoleonic Wars, where Islam only received some brief treatment in history. According to Hegel, Easterners do not know that humans themselves do not have this knowledge, and they are not free. They only know that a person who is authoritarian is free, but therefore such freedom is only a result of willful, cruel, and savage passion, or a relatively gentle emotion, which is a coincidence of nature and willfulness. Therefore, this person is just an authoritarian, not a free person, a true person.

It's strange that many intellectuals in China who criticize Hegel often use this phrase to criticize China. Whether Hegel's words are correct or not depends on how he speaks. If he is completely following the Western concept of freedom, as far as Christianity is concerned, China does not know about individual freedom, and indeed does not.

However, if we can break away from this and understand the concept of freedom, it's hard to say. The problem is, it also depends on how you understand the concept of freedom.

He said that there was a consciousness of freedom in the Greco Roman events, but in classical times, Greeks and Romans knew that some people were free, as opposed to slaves. You see, Plato and Aristotle believed that slaves were like dogs, not humans at all. Hegel believed that it was precisely the culture of Christianity that was present here. Under the influence of Christianity, the Germanic people first achieved the perceptual consciousness that humans themselves are free.

Although the principle has been recognized in Christianity from the beginning, he said, it has not been reflected in laws, government, political organizations, and various systems. The consciousness of spirit and freedom first arises in religion, but as the foundation or practical recognition of the state, it requires a long process of development, and history is the study of this development process. The internal consciousness of spiritual freedom must be clearly objectified.

Hegel entrusted the role of the leader of the spirit of freedom to the Germanic people. As we have seen, in world history, the initial unit considered was the nation-state, but Hegel also emphasized the role of the individual in world history.

Like Alexander the Great, like Napoleon, he emphasized the role of these great figures in world history, which led him into a certain inconsistency. Because he said that the units that should be considered in the world are not nation states, but he also believes that these individuals are important.

Hegel actually meant that the national spirit and the world spirit arising from his dialectics are only present in human beings, living and functioning through human existence. Hegel's viewpoint is that the world spirit uses certain individuals as its tools in an extraordinary way, and in theology, they are special tools of the divine realm. Of course, they have their own subjective passions and personal motivations, and Napoleon may have been largely dominated by the arrogance introduced by individuals.

However, the personal motivations of those great figures that biographers and psychologists are interested in are not very important or relevant to historical philosophers. They are interested in such people not because they have any particular hobbies or pursuits, but because they unconsciously serve as tools of the world's spirit.

Hegel believed that without passion, nothing great can be accomplished.

The passion of great historical figures is actually a tool of the world spirit, displaying rational luck. No matter what motives Caesar may have had when crossing the Rubi River, his actions may have far exceeded any factual historical importance he understood. No matter what his personal interests may be, the progressive spirit in the world cunningly exploited these interests and turned the republic into an empire, bringing the genius and spirit of Rome to the pinnacle of his development.

This is Hegel's philosophy of history. If we only understand it superficially, we don't need to use our brains too much, and we will say that everything is wrong. However, how to see deeper insights beneath him through his discourse is still a very thought-provoking topic before us.

We can further conduct in-depth research on this book in the future. After discussing legal philosophy, according to Hegel's architectural technique, like Kant, there is a system of arrangement between the various parts of the architectural technique.

Subjective spirit includes spiritual philosophy, while objective spirit includes natural philosophy and historical philosophy. Now that we have finished discussing both the subjective and objective spirit, we are about to enter into the absolute spirit.

Absolute spirit, absolute is existence, absolute is first and foremost the concept, it is objectified into the natural material world, absolute spirit is manifested in three components, namely art philosophy, religious philosophy, and philosophy that we call philosophy.

Of course, in Hegel's view, he always evaluates things based on their spirit and ranks them high and low. Of course, these three parts of absolute spirit represent the highest stage of absolute competition for its own development. Firstly, it is art, and then it requires a transition to religion, which in turn transitions to philosophy.

It's not a matter of time factor inside, there was art first, then religion, then philosophy, but rather it's measured by their height.

Among the three fields, art has the lowest level and is the most visual. Compared to art, religion has a lower degree of visualization, but it still has a lot of visual elements. The use of various symbolic things in idol churches is not purely spiritual or conceptual.

And when it comes to philosophy, sorry, there is no image, only ideas. In Hegel's view, the highest part of these three parts is philosophy, because at this point, the spirit returns to itself, which is itself, the idea.

Let's briefly talk about his artistic philosophy or aesthetics here.

We would rather call him philosophy of art. Hegel did not use pure abstraction to explain the essence of aesthetic consciousness in philosophy of art. He surveyed the historical development of art and required a transition to religious history when aesthetic history reached a certain point.

Similarly, in his philosophy of religion, he does not limit himself to outlining the essential features of religious history. He is also a complete history of religious development from primitive religion to absolute religion, from primitive religion to absolute religion. It is also the most concrete and vivid representation of primitive religion.

Of course, absolute religion is relatively the most abstract. At the highest stage and in the end of the entire history, it must transition to practical philosophy. Transition does not refer to the chronological order. Hegel would not say this. Before the emergence of art, religion appeared after art, and it may not necessarily not have appeared before art or in any way. He did not do so.

He knows, like anyone else, that Greek temples are both art and religion, and he has no doubt about this. There is no particular order, he is just talking about a truth here, which should be like this. In his words, logically speaking, he comes first, and spiritual life is a historical process, with stages one after another.

Hegel wrote art history because art history, religious history, and philosophical history were not actually published during his lifetime. They are all his speeches, and he said this in the course to show everyone that the spirit develops within itself, and among these three different forms of human spirit, his dialectical development.

Of course, art, he said, is first and foremost manifested in direct form, manifested in the appearance of sensory objects. Under the intuitive appearance, what appears and is grasped by us is definitely beauty. So, what is beauty?

Beauty is an absolute sensory manifestation. He is grasped by us, or as Hegel said, beauty is the sensory manifestation of ideas. In the sensory manifestation of ideas, what shines through the veil of reason is the absolute, which Hegel called the ideal.

So, I think it's right. Artistic overdraft is an ideal. Sometimes art can shock and move us not through its size, but through some kind of ideal it reveals internally, which can instantly shock and move us.

The underpants building of CCTV National Taiwan University is incredibly large, and standing in front of it gives you an ugly feeling that you won't feel moved by it.

You can go to the museum at the tomb of Emperor Jing of Han, where there are hundreds or even thousands of terracotta figurines. The women's expressions, whether they are smiling or not, are so small and meticulous. When you go to Taiwan, you are fascinated and unwilling to leave. When it comes to the Mona Lisa of the East, you really don't know. You are full of irony about the human world.

That kind of smile, you see, he seems to be smiling, but he's not laughing, he's mocking you. It's amazing, it's just small. That head is at most the size of an adult's finger shaft. He's only two or three inches long, some are slightly larger but not too big, but that expression was instantly conquered.