This strictness is manifested in its clear predicate rules for the usage of any word. Unlike Chinese and English, English is a relatively loose language that allows for multiple interpretations. However, in the context of German, the position of each word in its context is already determined, so there is generally no ambiguity.
The second characteristic is the language of German, which itself has a language expression that can be applied to experiential activities and can transcend experience. Concepts like this have transcended the realm of experience and become purely abstract concepts.
Therefore, in the German literature we understand, a considerable portion of German expressions actually do not point to any specific object. Just like how we use the object word itself, object, This word doesn't point to anything. However, it refers to anything that can be used to refer to that thing, that thing, subject。
Therefore, under this premise, we can understand why speaking German has become a language that is most suitable for expressing philosophy. Of course, there is another meaning behind it. According to Professor Gao Xuanyang's Introduction to German Philosophy, Germans are born philosophers.
This can be divided into several aspects, the first being cultural traditions, the second being ethnic characteristics, and the third being social experiences. German culture is a culture that transcends experience. It goes without saying that how strong our country is, how our economy develops, how rich our thinking can be, and how innovative we can be. It's not like that. German culture emerged during the most prosperous era of Germany, not during the most prosperous period of its own nation or country, but during its most decline, and when its entire country was in a difficult situation, ideas emerged.
So, in this sense, German culture has a characteristic. We often say that heroes are created in times of prosperity, or heroes are created in times of prosperity, or ideas are produced in times of prosperity. So, we still think that the situation in China today is so good, why can't ideas be produced?
I might think that if you eat too well, dress too well, or live too well, you will lose your thoughts. Because ideas often arise when people face difficulties in their lives, when we encounter problems, and when humanity encounters disasters.
Only with disasters can there be thoughts, so during war, thoughts are most easily generated, which is a disaster for humanity.
So why do Germans have a natural ability to produce philosophy? Of course, what I just said is the language itself. Through this analysis, and then look at the philosophy of Hegel and others, he tried to express his philosophy in a language that people can understand (in fact, spoken language, which is the simplest for their people, but the most difficult for other people, because if you want to understand it, you have to know his cultural background, and people in other countries generally have little interest in this). However, because philosophy itself is not a single philosophical thought, but a systematic and philosophical process of reflection.
So, it's not easy to understand a certain part of his philosophy. Because you must combine its entire philosophical system, the entire absolute spirit, in human consciousness and reason, as well as the development process of the spirit itself, in order to grasp it.
In this way, the first aspect of Hegelian philosophy is about ontology, which is a component that is usually discussed or referred to as ontology.
The second important thing is about dialectics.
Because dialectics is the soul of Hegelian philosophy, without dialectics, he defined the development of the absolute human spirit as a natural process, a social process, and a spiritual process. Without dialectics, these three processes would be separated from each other.
And it is dialectics that organically combines these three parts, and enables the absolute spirit to reach its limit in the process of development, that is, to achieve the process of realizing the absolute spirit itself. This is a Hegelian dialectics that plays an important role in it.
The third one, which we often criticize Hegel's philosophy, is his idealism. But this idealism, which we usually refer to as objective idealism, is about the absolute spirit formed after the externalization of human spirit, detached from human spiritual activities and undergoing self-development.
So, under this premise, even if it is idealistic, he is objectively idealistic. The objective concept is that it has made the existence of entities transcend subjective knowledge and the existence of subjective spirit, so it is an objective idealism.
Marxist philosophy, Hegelian philosophy, has an inherent and inevitable contradiction, which is the conflict between its Hegelian dialectical spiritual core and its external idealistic philosophical system.
Because you want to pursue a dialectical development process, you will eventually have to return to human practical activities. In other words, you must ask how the external world that humans face affects their spiritual activities. However, emphasizing the role of the external world in human spiritual activities actually violates the basic viewpoint of idealism.
So, in the end, dialectics will become the gravedigger of the idealistic philosophical system, which means that dialectics ultimately destroys idealism, and dialectics and idealism are incompatible. This is the internal contradiction and sharp contradiction revealed by Marxist philosophy about Hegelian philosophy.
When we talk about Hegelian philosophy today, we usually do it in this way. For example, recently in 2005, in Deng Xiaomang's book "Deng Xiaomang Talks about Hegel" published by Peking University Press, he summarized Hegelian philosophy into three aspects. The first aspect is the so-called active dialectical thinking.
This agency includes the concept of entity as the subject, the dialectical movement of all concepts themselves, and particularly emphasizes the subjective agency of human beings. It also regards human subjective agency as a part of the spirit of dialectics. The second characteristic, he explained, is called thorough rationalism and logicalism. Why is it called complete rationalism?
It is because one of the greatest characteristics of Hegelian philosophy is that it completely describes the development process of nature and society based on the history of the development of absolute spirit itself. So, all of its descriptions are free from any subjective personal factors, and it is a purely objective history of rational self, that is, the development of absolute spiritual self. So, it is a thorough rationalism and logicalism.
Why is it called logicalism?
It is because all of his philosophical discussions are based on the foundation of logic. So, Deng Xiaomang believes that he is a thorough rationalist and logicalist.
The third topic discussed is the unity of logical epistemology and ontology in Hegelian philosophy.
Usually when we talk about Hegelian philosophy, we mention this point because the idea of unity first appeared in Marxism, which was proposed by Lenin. Lenin talked about Hegel in his philosophical notes, which are Lenin's philosophical notes on the book "Little Logic", mainly recording his thoughts after reading it.
When talking about the development of the ideas in the book "Little Logic", he mentioned that in Hegelian philosophy, it actually combines logic, epistemology, and ontology very well through dialectics. So, he believes that these three are unified in Hegel's view.
However, in Marxism, only the unity of epistemology and logic is usually mentioned, so ontology and the unity between the two are rarely mentioned. The three unified viewpoints were proposed by Lenin in his philosophical notes.
Lenin's judgment has its basis. In discussing the process of absolute spirit transitioning from a natural state to a social state, and ultimately entering a spiritual state, it actually presupposes a concept about objective objects or entities.
What is this objective entity?
Subject, therefore, entity is subject. When entities are defined as subjects, their ontology is already embedded in their epistemology. Let's analyze first. Actually, I would like to point out here that we can grasp the main content of Hegel in these two aspects. We can generally understand Hegel's most fundamental levels and grasp these two parts.
The first part, Lenin's judgment, is called the unity of ontology, epistemology, and logic. I have conducted an analysis from the perspective of the unity of these three elements to point out the important content of Hegelian philosophy.
The second part refers to Hegel's dialectics of concepts.
So, I want to sort out the main content of Hegelian philosophy from these two aspects. You have mastered these two aspects of Hegelian philosophy, and you can basically grasp the basic connotation of Hegelian philosophy. Therefore, I only want to focus on these two aspects. Of course, these two aspects cannot fully cover Hegelian philosophy, they are just a very basic introduction.
The first thing we need to talk about is the unity of ontological logic and epistemology, which I have roughly divided into several specific parts.
The first one is about the concept of entities as subjects.
In fact, in Hegel's view, it has already evolved into how to transform the epistemological problem of ontology into an ontological problem. What are entities and subjects involved here?
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