An abiding and central concern of philosophy and religion alike is the fear that the world is alien to human beings, that nature is, in Hegel's words, 'out and out other' to 'spirit'. It's easy enough to see how 'constructivist' or 'humanist' conceptions are efforts to dispel this fear.
Life is more than thought: what a man feels, and what his senses awaken in him, are more indispensable to his life's fullness than subsequent reflection on their significance. Both Stirner and Nietzsche have elaborated Faust's opening speech in which he bemoans his wasted years in academia: this speech is Goethe's own impeachment of Kant and Hegel . Philosophy proceeds always under the risk of making a fetish of thinking.
Unlike Hegel's progress model of history, which moves by stages, each containing its own logic of growth and decline, the economic model develops as the simple function of one money-variable over time, with a long-term trend which increases monotonically.
Papa Hegel he say that all we learn from history is that we learn nothing from history. I knew people who can't even learn from what happened this morning. Hegel must have been taking the long view.
H.P.Lovecraft could've been trying to do a Marx to Hegel, that kind of thing, in other words, turn the thing upside down and crawl around inside it. But, look, the guy was eating poorly, he had like a quart of ice cream a day. He was suffering constantly near the end. He wasn't concerned with his body at all, not the way we're concerned with our bodies nowadays.
Hegel understood the Heisenbergian reality of knowing: yes, it would be nice if we could somehow delicately capture the truth and bring it closer to ourselves without altering it, "like a bird caught with a limestick." But the reality is, every truth we manage to know is altered, deformed by our very "encheiresis naturae," by the act of our taking-in-hand of nature (to borrow the alchemists' phrase from Goethe's Faust).
Contemporary philosophy illustrates Hegel's dictum that philosophy is its own time apprehended in thought, for in our age philosophy yields to the objectifying technical impulse and loses its ancient task of pursuing the Socratic ideal of the wisdom of the examined life.
The problems of human subjectivity replicate themselves at many different scales, like the overtones and undertones in a stringed instrument striking ghost-intervals up and down into infinity. This is not Hegel's ingenuity, it is his responsiveness to the organic structure in us that echoes itself throughout the whole architecture.
To go straight to the deepest depth, I went for Hegel; what unclear thoughtless flow of words I was to find there! My unlucky star led me from Hegel to Schopenhauer . . . Even in Kant there were many things that I could grasp so little that given his general acuity of mind I almost suspected that he was pulling the reader's leg or was even an imposter.
Thinking is the subtlest form of self-polemics, the art of a certain finesse in psychological self-vivisection and self-crucifixion (Hegel of course called the path of self-disillusion the via dolorosa or "highway of despair," in Baillie's fine and florid rendering, like Jesus' route to Golgotha).
Hegel held that the two sexes were of necessity different, the one being active and the other passive, and of course the female would be the passive one.
To shoot a man because one disagrees with his interpretation of Darwin or Hegel is a sinister tribute to the supremacy of ideas in human affairs -- but a tribute nevertheless.
Indeed the three prophecies about the death of individual art are, in their different ways, those of Hegel, Marx, and Freud. I don't see any way of getting beyond those prophecies.
For my own part, I abandon the ethics of duty to the Hegelian critique with no regrets; it would appear to me, indeed, to have been correctly characterized by Hegel as an abstract thought, as a thought of understanding.
Hegel says that Truth is a great word and the thing is greater still. With Dave we never seemed to get past the word.
Well, I don’t know if I can comment on Kant or Hegel because I’m no real philosopher in the sense of knowing what these people have said in any detail so let me not comment on that too much.
Think of me as an impetuous Hegel, drunk with power, and also, regular drunk.
The neo-conservative critics of leftist critics of mass culture ridicule the protest against Bach as background music in the kitchen, against Plato and Hegel, Shelley and Baudelaire, Marx and Freud in the drugstore. Instead, they insist on recognition of the fact that the classics have left the mausoleum and come to life again, that people are just so much more educated. True, but coming to life as classics, they come to life as other than themselves; they are deprived of their antagonistic force, of the estrangement which was the very dimension of their truth.
As a cultural-intellectual power and a moral ideal, collectivism died in World War II. If we are still rolling in its direction, it is only by the inertia of a void and the momentum of disintegration. A social movement that began with the ponderous, brain-cracking, dialectical constructs of Hegel and Marx, and ends up with a horde of morally unwashed children stamping their foot and shrieking: "I want it now is through."
Most "process" philosophy is historicist (e.g., Hegel) and not concerned with "deep time." Maybe Whitehead is an exception. He may be a really important philosopher for all I know. I've never been able to read him.
Berkeley , Hume, Kant , Fichte , Hegel , James , Bergson all are united in one earnest attempt, the attempt to reinstate man with his high spiritual claims in a place of importance in the cosmic scheme.
The word change, so dear to our Europe, has been given a new meaning: it no longer means a new stage of coherent development (as it was understood by Vico, Hegel or Marx), but a shift from one side to another, from front to back, from the back to the left, from the left to the front (as understood by designers dreaming up the fashion for the next season).
There's a sense in which Marx does contribute to the fund of human knowledge, and we can no more dismiss him than we can [George] Hegel or [Jean-Jacques] Rousseau or [Baruch] Spinoza or [Charles] Darwin; you don't have to be a Darwinian to appreciate Darwin's views, and I don't have to be a Marxist to appreciate what is valid in a number of [Karl] Marx's writings-and Marx would call that a form of simple commodity production rather than capitalism.
Hegel seems to me to be always wanting to say that things which look different are really the same. Whereas my interest is in showing that things which look the same are really different. I was thinking of using as a motto for my book a quotation from King Lear: 'I’ll teach you differences'. ... 'You’d be surprised' wouldn’t be a bad motto either.
The fact is that philosophy has been a decisive source of inspiration in all the great crises that Europe has faced. It has been so in the time that preceded the fall of the Roman Empire, when Augustine of Hippo delineated the features of a new spiritual civilization; in the age of religious wars, when Descartes and Hobbes established the principles of modern science and politics; and at the turn of the French Revolution, interpreted by Kant and Hegel as an event destined to change the history of the world.
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