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>> No.16123585 [View]
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>>16123576

Diverse aspects of these British Hegelian visions were appropriated, in the sociopolitical contexts of late colonial India, through the lenses of reconfigured versions of classical Advaita. While we cannot discuss the momentous question of what Hegel himself meant by the Spirit (Geist), Hegel’s view that in the Absolute idea there is the reconciliation of subject and object has been understood in at least two ways. On one reading, Hegel is extending Kant’s transcendental idealism by rejecting the thing-in-itself and emphasizing the social nature of the categories of thought. For Hegel, the world is the work of reason in the sense that the objects of experience are constituted through the categories of rational thought. However, on another reading, especially of late texts such as the Lectures on the Philosophy of Religion, Hegel is suggesting that the world is the product of divine reason, and human beings can understand this world because their reason is identical with divine reason (Norman 1976: 110–115).

Of the philosophers we have discussed, Haldar occasionally tends towards the second reading of Hegel: he views Hegel’s Absolute as an organic unity which is subject–object, where the subject is a community of selves and the objects are a system of interrelated things (Haldar 1917: 390–393). The Absolute is one not because it is beyond all differences but precisely because it is expressed in and through differences. Therefore, on the one hand, the Absolute does not dissolve into itself the plurality of the selves, and on the other hand, it does not stand beyond them as an independent and abstract unity.

The Absolute is a ‘complex unity’, and not a mere aggregate, of finite individuals, and it invests them with a new significance by encompassing them (Haldar 1918: 377). While finite minds seek the Absolute that they are in potentia, the Absolute urges them on to their perfection, through ever-deepening bonds of interrelationality and mutuality. This Absolute is the universal Spirit which is manifested in, and is the ground of, the community of human beings (Haldar 1936: 330–331). However, as we have seen, Mukerji rejected the Hegelian equivalence between reality and rationality and argued that reason should be seen as subordinate to intuition, for reasoning applies only to empirical ways of knowledge, while ultimate reality is apprehended only through intuitive experience (Mukerji 1928: 428). The pure being of Advaita is not a bare abstraction, as Hegelians claim, for while it is ‘equal to nothing from the standpoint of conceptual thought’ it can also be ‘the content of an intuitional experience’ (Mukerji 1928: 411).

>> No.13292234 [View]
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>>13289669
>get into political theory
>start loving life, art and poetry much more

How you niggers can dive so deep into that bullshit and even take sides is beyond my comprehension. It's a shitshow since Machiavelli and onward and I don't even mean the psychopathic fight for power that he recommends but the incompatibility of ideas.

Accept Hegel as your lord and savior or start sucking Schiller's cock like I do or your soul will be lost forever.



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