/lit/ - Literature

[Anonymous No.15074369]

Anons this is making me believe all arguments are pointless. if everything resolves into oneness and is just a process of truth manifesting itself, can anyone even be proven wrong? wouldn't beliefs and claims just be reflections of internal dispositions according to whatever stage of movement one is in?

[Anonymous No.15074378]

Hegel's wrong

[Anonymous No.15074386]

>>15074369
yes they would but they also need to happen for the dialectic to proceed. For example:>>15074378

[Anonymous No.15074397]

>>15074369
>wouldn't beliefs and claims just be reflections of internal dispositions according to whatever stage of movement one is in?
There is no truth and no reality. We are all in psychosis. Enjoy illusions!

[Anonymous No.15074399]

>>15074369
So, this question might sound silly, but what is the point of Hegel's thought? What issue is he trying to tackle?

[Anonymous No.15074463]

>>15074378
>>15074386
unironically a great answer to my question, thanks anons. we can also say >>15074397 's state needs to happen for the dialectic. this is the "skepticism that is not skeptical of itself" that he speaks of
>>15074399
no worries. no specific issue, as far as i understood from my reading talks as if he already knows truth and is just trying to teach it to people. he does condemn people who abuse power so there's a bend that feels like he's trying to convince people of a oneness that dissuades such abuses of power, but at the same time he believes that this abuse has to happen for the dialectic to proceed. i think thats one reason marxism took influence from hegel. but because he resolves everything he claims into something opposite to it that he identifies as being one and the same with it, it also feels like he cant claim anything beyond outlining truth as a stage of movement in which spirit, the oneness reflecting on itself, goes through in order to gain understanding. the idea of this being opposed to ideology and systematic thinking came to me, but i dont think that can be held since his own philosophy is a system

[Anonymous No.15074466]

>>15074463
>stage of movement
meant to say process of movement

[Anonymous No.15074485]

>>15074369
Oh the irony

[Anonymous No.15074551]

>>15074463
>>15074466
Thanks.

[Anonymous No.15074817]

where do I start with hegel?

[Anonymous No.15074976]

>>15074817
Start with the phenomenology
End with the phenomenology

[Anonymous No.15075184]

>>15074817
**Kant
>Critique of Pure Reason to the end of the Transcendental Dialectic (A704, B732).

**Hegel
Subjective freedom
>The Philosophy of Right, Introduction & paragraph 260.
>Lectures on the Philosophy of World History, Introduction, esp. pp.25, 44, 47ff & 68ff.
Objective freedom
>The Philosophy of Right, paragraphs 104-14, 41-57 and 257-59.
>Lectures on the Philosophy of World History, Introduction, pp. 60, 73-76, 80ff, and esp. 94ff
Absolute idealism
>Hegel's Logic: Being Part One of the Encyclopaedia of the Philosophical Sciences, paragraphs 1-78.
>Lectures on the Philosophy of World History, Introduction, esp. pp. 27ff., 33ff., 47ff., 64-67, 71, 77-85 &125ff.
Dialectic
>Hegel's Logic: Being Part One of the Encyclopaedia of the Philosophical Sciences, paragraphs 79-95.
>Lectures on the Philosophy of World History, Introduction, esp. pp. 31ff., 58, 63ff., 126 & 147.
Mastery, servitude and recognition
>The Phenomenology of Spirit, paragraphs 178-196.
Sense certainty
>Hegel, Georg W.F., The Phenomenology of Spirit, paragraphs 90-111.

**General secondary resources
>Beiser, Frederick C., ed., Cambridge Companion to Hegel (Cambridge: Cambridge University Press, 1993).
>Beiser, Frederick C., ed., Cambridge Companion to Hegel and Nineteenth-Century Philosophy (Cambridge: Cambridge University Press, 2008).
>Beiser, Frederick C., Hegel (London: Routledge, 2005).
>Inwood, Michael J., A Hegel Dictionary (Oxford: Blackwell, 1992).

[Anonymous No.15075223]

>>15074369
Hegel's speaking of the movement of truth does not necessarily relinquish itself to every scribbler and laborer of knowledge. He is talking about philosophy as a developing and self-recognizing process of coming to knowledge with its limitations and qualifications subsumed into it. If you think that all beliefs and arguments are necessarily philosophical to this degree then yes all arguments are pointless. Or you can, with Hegel and ancient philosophy, believe that there is such a thing as truth and read him not as an obscure German thinker from a bygone era, but the culmination of a certain form of thinking

[A.W. No.15075297]

>>15074399
The question of just what it truly means to be absolute, that which does not fade away into nothingness like everything relative. In the way this was tackled before him it ended up being a very abstract answer, but Hegel ends up going the complete opposite way and goes from the most abstract to the most concrete.

The problem with getting into Hegel is that almost everything he wrote in and after the Phenomenology of Spirit comes from a standpoint of just witnessing and engaging a process. There is no question you are given to begin with, no end goal, you are thrown right into the consideration of a process and the abstract cognition of it.

[Anonymous No.15075319]

All arguments are pointless yes.

Those who are good do not dispute,
Those who are disputatious are not good;

[Anonymous No.15075481]

>Plato, then,...has left him ineffable and unnamed, in the knowledge that he has been given the rank ‘in the portion of the Good’ at the head of the universe. For in the entire rank of the gods he is the god who is analogous to the One. It is, at any rate, the monad in each cosmos who is of such a kind. But Orpheus, because he receives inspiration from the higher realm, has actually endowed him with a name, the Orpheus whom Plato himself has followed elsewhere. In his writings Zeus, the god who precedes the three Kronides, is Demiurge of the universe. At any rate, after the swallowing of Phanes, the forms of all things appeared, as the Theologian states:
For this reason, together with him, all things were again
produced within Zeus,
the gleaming height of the wide Ether and Heaven,
the foundations of the barren Sea and the splendid Earth,
the mighty Ocean and Tartarus, nethermost part of the earth,
rivers and the boundless sea and all the rest,
all the immortal blessed gods and goddesses,
all that has been born and all that will be born later,
all these were born and exist by nature together in the belly of Zeus.

>Because he was filled with the ideas, it was by means of them that he embraced the universe within himself, as the Theologian went on to reveal as well:

Zeus was born the first, Zeus of the bright lightning is the last,
Zeus is the head, Zeus the middle, from Zeus all things have been produced,
Zeus is the pillar of earth and starry Heaven,
Zeus is the King, Zeus on his own is the Primogenitor of all things,
born as sole sovereign, sole Daimon, great Leader of all,
a single Royal body, in which all things here revolve,
fire and water and earth and ether, night and day.

>Zeus therefore contains all these wholes in a monadic and intellective manner and according to these oracles of Night he causes all the creatures inside the cosmos to exist, both gods and the portions of the universe. When at any rate he poses the question to Night:

How will all things be one for me and also each separate from the other?

Wrap all things around with unspeakable Ether, and inside it in the middle place Heaven; then inside it place unbounded Earth, inside it place the Sea, inside it place all the constellations with which Heaven is crowned.

>Moreover concerning all the other works of creation she further proposed:

But when you stretch a powerful bond over everything,

>– this is certainly the powerful and indissoluble bond which proceeds from nature and soul and intellect, for Plato too says that ‘living things were born bound by bonds made up of soul’–

A golden chain suspended from the Ether,

>‘golden chain’ being the Homeric way of naming the ranks of gods inside the cosmos. Plato too emulates these verses when he says that the Demiurge created the universe by placing ‘intellect in soul and soul in body’ and that he caused the young gods to exist, through whom the parts of the cosmos have been ordered.