Loading ...
Sorry, an error occurred while loading the content.
 

Re: [hegel] Re: Heidegger on Hegel (1)

Expand Messages
  • Beat Greuter
    ... What do not to be sublated wholely and cannot be truely sublated mean for you? Can something be sublated partially? In the case of sense-certainty - as
    Message 1 of 85 , Apr 27, 2010
      Juergen H. writes:

      >
      >
      > ... SoL starts within the very beginning of the beginning of SoL: "in the
      > element of thought that is free and for itself" ... and it has become
      > this
      > free element of thought by conciousness getting through a
      > phenomenolgoy of
      > spririt ... on a way from immediate knowledge to absolute knowledge as
      > knowledge of the absolute as a 'realium' ... which means: there IS a
      > way and
      > this way can be shown, however incompletely or inconsistantly it is
      > shown in
      > PhoS (if it IS inconsistantly shown) ...
      >
      > ... the point I always make is this: the starting point of this movement,
      > Sensual/sensuous Certainty or the This and the [each-]Mine, is - with all
      > possibilities of sublation - not to be sublated wholely because this
      > would
      > be selfsublation of the like of us and that means schlechte/bad
      > sublation of
      > the basic structure ... and this: I do not agree with Hegel that all what
      > stays unsublated of the starting point is irrelevant Einzelnheit which is
      > not wesentlich ... thesis: the starting point in its Wesentlichkeit
      > cannot
      > be truely sublated as the what that it is the real starting point of real
      > Gegenständlichkeit as such ... becaus ' I ' am not allowed to sublate the
      > condition of possibility of 'sublation as such' ... etc
      >
      > regards - juergen h.
      >

      What do "not to be sublated wholely" and "cannot be truely sublated"
      mean for you? Can something be sublated partially? In the case of
      sense-certainty - as you say the most immediate consciousness and
      therefore the beginning of the PhdG - every attempt of mediation of the
      opposition of the individuals and the universal is only an abstraction
      and also in the space-time continuum no concrete mediation is possible
      (as later in the becoming). Therefore the sense-certainty will be
      sublated in the consciousness of perception where the universal become
      the (one-sided) truth of the individuals which now have to be mediated
      with it (as later in the determinate being). This sublation is not a
      mere negation but the elements found in sense-certainty are again in
      perception within a new constellation of mediation.

      You write: "I do not agree with Hegel that all what stays unsublated of
      the starting point is irrelevant Einzelnheit which is not wesentlich
      ..." We have to ask what Hegel wants to say with this. You do not give
      the exact quotation but it seems to be clear: In sense-certainty the
      individuals stay non-mediated. If they will be asserted furthermore as
      essential by the immediacy of sense-certainty then this un-sublation is
      irrelevant given the result of the movement of the consciousness of
      sense-certainty. Of course, there are other philosophers who insist on
      this immediacy as the truth. However, in this case Kierkegaard for
      instance would be the better reference.

      Regards,
      Beat Greuter



      [Non-text portions of this message have been removed]
    • stephen theron
      I agree absolutely with your general point about beauty, surely the final refutation of puritanism . St. Thomas associates the cardinal virtue of temperance
      Message 85 of 85 , May 10, 2010
        I agree absolutely with your general point about beauty, surely the final refutation of "puritanism". St. Thomas associates the cardinal virtue of temperance especially with beauty. I should think where one "transcendental" is they all are. I find K�ng�s attempt to insert history or the historical among them, in his book on Hegel, very prosaic indeed, besides being wrong-headed (or are they the same?). They, especially Being, are perfectio prefectionum.

        Hegel, i would guess, is reacting against the "beautiful souls" of the contemporary romanticism specifically, though of course he sees himself as representing the Romantic too, in art, for example and all he says about romantic art. Spirit, I suppose, is his final "category", as is "being" for Thomas, i.e. just a cut above the others it pulls in its train....

        I only said "seeming"....

        Stephen.


        To: hegel@yahoogroups.com
        From: jgbardis@...
        Date: Mon, 10 May 2010 17:26:05 +0000
        Subject: [hegel] Re: relations







        --- In hegel@yahoogroups.com, stephen theron <stephentheron@...> wrote:
        >
        >
        > John,
        >
        >
        >
        > In seeming contradiction of what I wrote you yesterday I find this:
        >
        >
        >
        > In revealed or manifest religion "all is proportionate to the notion; there is no longer anything secret in God. Here, then, is the consciousness of the developed conception of Spirit, of reconciliation, not in beauty, in joyousness, but in the Spirit." Lectures on Ph.R., Vol. I, pp. 84-85 (Speirs & Sanderson, London 1895, SW 15, p.100., otherwise quoted in van Riet�s article, Philosophy Today, summer 1967, p.85. "not in beauty"!
        >
        >
        >
        > Yours, Stephen
        >
        >

        Dear Stephen,

        Well, that seems to be the end of my whole theory. Unfortunately I'm out of town this week and so can't look any thing up.

        But I believe Hegel calls Greek religion the religion of art. He devoted a good deal of time to a recreation of what he imagined Greek religion to be. Up until he was about 30 he regarded Greek religion as the absolute religion. Then some how or another he came to the conclusion that Christianity was the absolute religion. So not reconciliation in beauty and joy (the Greek religion) but reconciliation in spirit (Christianity).

        I still think you can't have truth and goodness, as Hegel does in the cognition section of the Logic, without also having beauty. Maybe Life has to do with beauty? In that case the absolute would have to do with some other transcendental--the One?

        But very likely it all makes sense if one could figure it out.

        John





        _________________________________________________________________
        Disfruta de Messenger y Hotmail en tu BlackBerry �Hazlo ya!
        http://serviciosmoviles.es.msn.com/messenger/blackberry.aspx

        [Non-text portions of this message have been removed]
      Your message has been successfully submitted and would be delivered to recipients shortly.