In the language of religion, he is a free God who sees himself as the whole, and I am the whole. However, this whole is not an abstract whole, but contains countless humble and insignificant things, a differentiated whole. He is such a whole in an all encompassing sense.
After a long dialectical journey, existence finally explains that I am an absolute concept. At first, you asked me, what is the first category of existence in the first part of existence?
Now I can answer you that existence is an absolute concept, which has been fully developed. At first, there was no regulation, and existence is pure existence. In the end, it is an absolute concept, and absolute concept is a complete unity. Absolute existence is an absolute concept, a self thinking thought, and absolute is existence.
At the end of Hegel's small logic, it is made very clear that only in the absolute is existence, eternal life, self aware truth, and all life. It's about recognizing one's own truth, the whole truth, truly the whole.
He is the only object of philosophy, what does philosophy study?
Philosophy is the study of absolutes, a comprehensive collection of philosophical research.
Of course, Hegel did not say that logical ideas are a subject of philosophy, but rather that logical ideas express reality as a whole, which philosophy cares about. Philosophy cares about reality as a whole, and about absolutes.
Hegel did not deny the reality of natural meaning and the reality of the human spiritual realm. He saw them as Rutgers realizing himself in these two concepts, realizing himself in the natural and human worlds. Therefore, philosophy ultimately focuses on ideas.
Now let's talk about Hegel's natural philosophy.
Hegel's system was initially manifested in his philosophical works, which were actually composed of logic. Here, logic is a small logic composed of three books: logic, natural philosophy, and spiritual philosophy. These three books have now been translated, and this arrangement naturally reflects Rutgers' expression in nature and human spirit.
Ideas are studied in small logic, and then natural philosophy and spiritual philosophy tell you how ideas are arranged in these two parts and fields, without too much emphasis. However, we immediately encountered the question of what is the status of logical concepts or absolute existence itself?
Is he an independent being and manifested in the world, or is he not. It is completely like God, something outside of our world, and this needs to be clarified. If he is, how can there be a continuous existence of ideas in the human world and the natural world.
If not, how can Hegel say that ideas express themselves and realize themselves if they are not present in the human world and nature?
So, this question needs to be clarified. At the end of the small logic, Hegel said that ideas are in their own absolute truth, and they determine their own directness. As their reaction, freedom externalizes into nature.
Hegel, literally speaking, it is 80-90% easy to cause misunderstandings that are very unfavorable to Hegel. For example, this sentence seems to say that Hegel's miraculous nature comes from ideas. Moreover, nature not only originates logically from ideas, but also allows for the free setting of ideas.
If we interpret Hegel's words literally, we are clearly like countless people have done, saying that Hegel's most absurd thing is his natural philosophy. Because he said, isn't his philosophy just God? God created nature, Hegel just changed the term to 'God' and called it 'idea'. Nature is created by ideas, so it's just like this.
Because it is not explained in that way, it seems absurd to say that ideas determine what to do. Today, Hegel's reputation in the Western philosophical community has been greatly restored, but this book is the only one among his works that has not been well received since its establishment. Until now, few people dare to say that the book of natural philosophy is of some value. They would say that "Phenomenology of Spirit" goes without saying, "OK Logic". Now they also know that this book cannot be casually said or denied.
Philosophy of law has long been studied as a major work of Hegel, and there is no problem with aesthetics. Hegel's significant contribution, even historical philosophy, has long been used as a negative example. Hegel's absurdity and dogmatism use historical philosophy as an example, and now more and more people are affirming it. Even in the Western Hegelian community, there is a saying that Hegelian historical philosophy is the entire philosophy of Hegelian philosophy, and the ultimate point of convergence is historical philosophy. I now increasingly agree with this view that the ultimate point of convergence should be historical philosophy.
Only natural philosophy, people think that Hegelians do not understand natural science at all, they talk nonsense there, and we don't care about it now.
In terms of God's free creation, the entire world doctrine is an image of religion. However, he did express a certain truth to some extent, not in philosophical language, that the world was created by God. It seems that this kind of person has never studied natural sciences, so how can they speak is somewhat controversial.
There are fools like teachers in the world who still believe in creating certain truths. Think about it. Let's not take it literally. There is a God who created the world one day. We need to think on a deeper level. Why do humans think that the world was created? Only by thinking in this way can we think more deeply. Don't be too competitive, can you prove this?
This is not a matter of proof. From Hegel's perspective, nature must exhibit some kind of absoluteness, that is, absoluteness must manifest as nature. In Hegel's view, this is the inherent necessity of nature itself, and nature will inevitably manifest some kind of absolute. The only freedom of Rutgers' self-expression is spontaneous nature, which was not present before creation.
What does creation mean?
Means freedom, one of his mysteries is in this place. If natural ontology is derived from ideas, and ideas are not ahead of the former in time, it is not like there was God and the elderly in time, and then there was the world, but rather ideas are in nature. Sometimes, we can find some words in Hegel's works to support others' criticism of him, saying that he interprets nature as theology.
We can also interpret those as expressions of religious consciousness and images of truth, but in reality, they are only achieving self-awareness through our spiritual activities. This is not about human consciousness, it is simply equivalent to the consciousness of God. The human spirit can only be said to be absolutely within the human body, recognized through the human spirit, when it transcends limitations and particularities and reaches the level of absolute knowledge.
And every specific person's spirit cannot be limited or special. However, for every individual, especially those who are great and express great ideas that embody an absolute and infinite nature, we can say that God or the Absolute expresses himself through our human spirit.
There is no contradiction at all on this point, whether it is Hegel, Aristotle, Laozi, Zhuangzi, Plato, they are limited as human beings, and their theories are also limited, not infinite. However, in their theories, they do express a certain degree of infinity and absoluteness. We can say that absoluteness borrowed from them and expressed itself in humans.
In this sense, it is not mysterious at all. This does not mean that humans are equal to anything. The key is that if absolute is only in our spiritual life and exists through our human spirit, it is inappropriate to say absolute itself. Logical concepts determine or set nature, which is an objective prerequisite for the existence of the spiritual realm.
We would say that Hegel's use of this language was a concession to his religious way of thinking, but we can also say that Hegel could not find a more suitable language to express his ideas.
But can we think of the problem in a different way. If we exclude religious interpretations of the absolute itself, such as not understanding the absolute as God, can we have an explanation? Can we understand it as an excess of a real existence, or if we understand it as a concept that exists continuously, and then the concept will express itself in nature.
I don't think Hegel would be so superficial, because both are difficult. One is to understand him from a theological perspective, and the other is to have an embodiment of an idea in a mechanical sense. Many Hegelian researchers completely exclude it. From an ontological perspective, the concept of nature arises from the idea, which is absolutely the whole. The cosmic group is a teleological process, a thought and practice of self thinking. The essence of this process can only be abstractly considered in the form of logical ideas, but it does not exist as a continuous reality that logically precedes the effective cause of nature. The existence of ideas reflects the goals or results of the process, rather than a continuous existence that is already there at the beginning of the process.
The so-called deduction of nature from ideas is actually just the goal of the entire process of displaying the facts of nature. The universe is a necessary prerequisite for realizing oneself through human spiritual understanding.
Actually, I don't think it's strange at all. For Hegel, he would say, 'Why did you forget?' What I meant was that you need to understand ideas in this way, through our understanding of human beings, why can't you understand the infinite in finite existence, and through finite existence. Why can't you understand it this way?
If you understand the absolute idea I am talking about as a complete set, I think Hegel would do it this way. Don't talk about the word idea, it is indeed very idealistic and conceptual. If you understand the absolute idea as a complete set that I repeatedly emphasize, what would happen?
In fact, Hegel always said, 'Don't forget that in my system, there cannot be a world that transcends the world, that is, a world completely outside and independent of the world. The reason for this is the God of Christianity. My system cannot be like this at all. As an organic philosopher, we also know that it cannot be this kind of system. We cannot understand it in this way.'.
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