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>> No.17409092 [View]
File: 39 KB, 809x737, berlinexperiences_hegel.jpg [View same] [iqdb] [saucenao] [google] [report]
17409092

Hegel looks like my gramma

>> No.16517084 [View]
File: 39 KB, 809x737, berlinexperiences_hegel.jpg [View same] [iqdb] [saucenao] [google] [report]
16517084

How did he consider himself an orthodox Lutheran when he thought God was just a historical process and great men can't sin?

>> No.16123393 [View]
File: 39 KB, 809x737, berlinexperiences_hegel.jpg [View same] [iqdb] [saucenao] [google] [report]
16123393

>>16123384

Our exploration of three central texts, Mukerji’s The Nature of Self (1943), Raju’s Thought and reality: Hegelianism and Advaita (1937), and Shrivastava’s Śaṁkara and Bradley: A Comparative and Critical Study (1968), will indicate that these philosophical currents formed a dense network stretched across three vertices: Hegel himself; the receptions and the reconfigurations of Hegel in a wide range of British idealists, from Green to Caird to Bradley; and the Indian philosophical interrogations, from the perspectives of modernized Advaita, of both Hegel himself and the British idealists who incorporated aspects of Hegelianism into their own metaphysical systems. While ‘British Idealism’, which emerged from around 1870, was not a singular movement but a group of somewhat divergent philosophical standpoints, D. Boucher and A. Vincent highlight a few shared themes. First, according to British idealism, there are no isolated entities or processes, and everything has to be understood in terms of their relationships within an internally differentiated whole. Second, the world is dependent on mind, not in the sense that it owes its very existence to mind but that it derives its intelligibility from mind. The claim is not that, for instance, a table ceases to exist once it is taken away from an observer, but that carpenters, scientists, and artists could see three different types of tables, where these differences are dependent on mind (Boucher and Vincent 2012: 39).

These themes were critically received by the British idealists from the philosophical projects of German idealists who sought to respond to the critical idealism of Kant, variously by searching for an unconditional first principle of knowledge (Fichte), a philosophy of identity (Schelling), the absolute knowing which overcomes all subject–object dualisms (Hegel), and so on (Dudley 2007). Mukerji, Raju, Shrivastava, and others, as we will see, critically appropriated specific aspects of the ‘holism’ of the Hegelian Absolute, and also the post-Kantian critique of Berkeleyean idealism, as they reformulated, for the purpose of their philosophical conversations with Hegelianisms, some of the metaphysical themes of Advaita Vedānta. The Absolute of Advaita, it turns out, is not to be understood as the ‘subjective idealism’ of Berkeley, but not quite as the ‘absolute idealism’ of Hegel either, though it is conceptually much nearer the latter standpoint than the former.



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