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>> No.17315007 [View]
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German Idealism

>> No.16264286 [View]
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What actually is identity? From Fichte to Hegel.

>> No.16191472 [View]
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What actually happens to a thing-in-itself after Kant?
Kant didn't doubt the existence of object outside of outselves, but Schulze's argument stands. How does Fichte fix that? The representations are the work of the Ego, the I, right? But what does he say about the actual objects around us? How do Schelling and Hegel evolve from that?

>> No.16123384 [View]
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A significant volume of philosophical literature from this period can be placed under the rubric of ‘Śaṁkara and X’, where X is Hegel, or a German or a British philosopher who had commented on, elaborated or critiqued the Hegelian system. We will explore in this essay the philosophical significance of Hegel-influenced systems as an intellectual conduit for these Indo-European conceptual encounters, and highlight how for some Indian philosophers the British variations on Hegelian systems were both a point of entry into debates over ‘idealism’ and ‘realism’ in contemporary European philosophy and an occasion for defending Advaita against the charge of propounding a doctrine of world illusionism.

The reception in Indian academic philosophical milieus of Hegelian thought, often mediated through British philosophers such as T.H. Green (1836–1882), E. Caird (1835–1908), and F.H. Bradley (1846–1924), was not uniform. While H. Haldar (University of Calcutta) was primarily a Hegelian thinker, who only occasionally employed Vedantic terminology to elucidate certain aspects of Hegel’s system, A.C. Mukerji (University of Allahabad), P.T. Raju (Andhra University and the University of Rajasthan), S.N.L. Shrivastava (Vikrama University, Ujjain), and others directly drew from the perspectives of Advaita to critique specific themes in Hegelian thought. For Mukerji, Raju, Shrivastava, and others, Hegelian idealisms provided the common conceptual currency with which they could critically intervene in European philosophical disputes and also present Advaita Vedānta to European audiences. Consequently, the term ‘Absolute’ routinely appears in their texts, and, in fact, as S. Deshpande has noted, ‘the singular question that occupied these philosophers in the early part of the twentieth century was as follows: “What is the nature of the Absolute?”’ (Deshpande 2015: 19).

As we will see, Mukerji, Raju, and Shrivastava developed distinctive styles of engaging with Hegelian idealisms as they reconfigured certain aspects of the classical Advaita of Śaṁkara through contemporary vocabulary. These appropriations of Hegelian idioms can be placed under three overlapping styles: (a) Mukerji was partly involved in locating Advaita in an intermediate conceptual space between, on the one hand, Kantian agnosticism and, on the other hand, Hegelian absolutism; (b) Raju and Shrivastava presented Advaitic thought as the fulfilment of certain insights of Hegel and Bradley; and (c) the interrogations of Hegel’s ‘idealism’ provided several Indian academic philosophers with a hermeneutic opportunity to revisit the vexed question of whether the ‘idealism’ of Śaṁkara reduces the phenomenal world, structured by māyā, to a bundle of ideas.

>> No.15449833 [View]
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If idealism were true, why would our mind construct a reality that seems to be tricking us into thinking that our mental states arise out of physical interactions? Why would we even perceive our mental states being associated with a lump of meat inside our heads that evolved from a bunch of molecules randomly knocking into each other a few billion years ago?

I'm probably just retarded and don't understand but it seems like modern scientific knowledge makes these things pretty strange to believe.

>> No.15425144 [View]
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Recomend me books about German Idealism and Romanticism.

>> No.14672730 [View]
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What are some good introductory books on German idealism? Bonus points for anything especially compelling or interesting to read.

>> No.13618819 [View]
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What's the point of post-hume "philosophy"?

>> No.11171908 [View]
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What are your opinions on German Idealism? Is it worth striving to undestand the philosophical movement?
Should I have a solid background on something before reading them?

>> No.9976936 [View]
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>> No.9127862 [View]
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Which (I suspect, philosophical) work(s) have you found the study to be most satisfying of? I have dedicated my time to a serious, painstaking study of German Idealism for a while now, and – extravagant as this may sound – derive the greater part of my life satisfaction solely from this. Its combination of systematicity and complexity offers me satisfaction, intellectual as much as emotional, like nothing else.

>> No.9100372 [View]
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Hobby philosophy reader here. What should I read if I'm looking for arguments against German Idealism? Mainly interested in things relating to Kant. Thanks!

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