Download Beyond Epistemology: New Studies in the Philosophy of Hegel by G. R. G. Mure (auth.), Frederick G. Weiss (eds.) PDF

By G. R. G. Mure (auth.), Frederick G. Weiss (eds.)

This booklet ways Hegel from the perspective of what we would name the query of information. Hegel, after all, had no "theory of information" within the slender and summary feel within which it has become understood due to the fact Locke and Kant. "The exam of knowledge," he holds, "can in basic terms be conducted through an act of knowledge," and "to search to understand prior to we all know is as absurd because the clever answer of Scholasticus, to not enterprise into the water until eventually he had realized to swim. " * whereas Hegel wrote no treatise completely dedicated to epistemology, his complete philosophy is still a many-faceted thought of fact, and hence our name - past Epistemology - is intended to indicate a go back to the classical which means and relation of the phrases episteme and emblems. I had initially deliberate to incorporate a long creation for those essays, starting off Hegel's common view of philosophic fact. yet because the papers got here in, it grew to become transparent that I had selected my members too good; certainly, they've got all yet placed me into bankruptcy. as a minimum, it offers me nice excitement to were in a position to assemble this symposium of remarkable Hegel students, to supply for them a discussion board on a typical subject matter of serious value, and particularly, due to Arnold Miller, to have Hegel himself between them. Frederick G. Weiss Charlottesville, Va. • The common sense of Hegel, trans. from the Etu;yclopaedta by means of William Wallace. second ed.

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Extra resources for Beyond Epistemology: New Studies in the Philosophy of Hegel

Sample text

There can be only one solution. Knowledge of God cannot be a merely human activity. God himself must be actively involved and present in the knowing process. The classical notion of supernatural divine revelation attested to by the inner witness of the Holy Spirit addresses this problem. Hegel's solution, on the other hand, takes its starting point from the Greeks, for whom the soul, as reason, is itself divine; from Lessing, for whom the witness of the Spirit is reason, and from Spinoza - "That man knows God implies, in accordance with the essential idea of community, that there is a common knowledge; that is to say, man knows God only in so far as God himself knows himself in man.

He proceeds, under the broad heading of Subjective Notion, Cf. Ene. § I56 and Zusatz. Cf. § 28 above. 67 Thus Hegel, even if he does not openly admit the inevitable presence in some degree everywhere of contingency, does not see the rhythm of the dialectic as everywhere precisely uniform. 65 66 G. R. G. Mure to shape the forms of judgement and syllogism into a dialectical series. 68 This culminates in Disjunctive Syllogism, and we pass to Objective Notion, in which the subject has an explicit object, a world which it thinks and knows as itself.

10 I. THE POSSIBILITY OF RELIGIOUS KNOWLEDGE Hegel's early declaration of war on the present age describes its culture in a number of ways. " 11 In the Proofs he sees it expressed in two mutually implicative forms: the one denying knowledge, by making the understanding with its finitude absolute, the other making room for faith, by seeking in immediacy what discursive knowledge cannot provide. As Hegel interprets these two sides of his day's cultural coin they parallel almost exactly what, in the language of twentieth century logical positivism, are the elimination of metaphysics and the emotive or non-cognitive interpretation of ethical and religious language.

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