Briefly explain
Hegel's theory on "the identity of thought and being".
Starting
from the basic principle that "substance is subject", Hegel believes
that thought is not only the entity of thought, but also the entity of
existence, and this kind of thought is "objective thought". On this
basis, Hegel demonstrated the identity of thought and existence.
First of all, Hegel's
"thinking" mainly refers to the "objective thoughts" that
exist outside of our thoughts. By "being" I
mean the essence of things. Therefore, the identity of thought and existence
has two meanings: on the one hand, in the sense of ontology, the identity of
thought and existence means that the thing is consistent with its own concept.
The thing has reality only when it conforms to the concept contained in itself. Therefore, the process of the creation of the thing
is also the process of realizing its own essence. On the other hand, in the
sense of epistemology, the identity of thought and existence means that our
thoughts can grasp the essence existing in things, and the thought that grasps
the essence of things is not only our subjective thought, but also the essence
of things, we can call it "objective thought". Thought, then,
dominates everything and becomes the common ground of thought and existence.
Thus it can be seen that the two aspects of ontology and epistemology are
unified in Hegel's philosophy, and the consistency of ontology, epistemology,
dialectics and logic is a basic principle of Hegel's philosophy.
Hegel is trying to solve on the basis
of ontology, epistemology, dialectics of the same thinking and the problems of
identity, because only thought to know thoughts in his opinion, only the spirit
to be able to grasp the spirit, so if thought to grasp the essence of the
things, so things is the essence of thoughts, so he is on the fundamental
problem in accordance with objective idealism.
Briefly describe
Hegel's thought on "the consistency of history and logic".
In
Hegel's view, the human spirit's understanding of the absolute is a long and
arduous process, which is also a process from shallow to deep, from simple to
complex, from abstract to concrete, and the history of philosophy is exactly
the highest embodiment of this process. In the history of philosophy, each
philosophical system has its own unique philosophical principles, which all
represent a stage of understanding the absolute of human spirit. Thus the
seemingly contradictory and disorganized history of philosophy is actually the
development of "one" philosophy. In other words, different
philosophical systems are only the manifestations of a philosophy at different
stages, and their unique philosophical principles condense into categories,
which constitute many links in the category system. Therefore, Hegel maintains
that history and logic are consistent, and what he has done is nothing more
than to purify the absolute philosophical history of human spiritual knowledge
into an inherently related and organic category system.
Summarize the
philosophical system of Hegel.
Usually
what we call Hegel's system of philosophy is the system of the Encyclopaedia. Hegel had been thinking about the system of
philosophy for a long time, because it was a problem that Kant, Fichte, and
Schelling had tried to solve but failed to solve. In his view, philosophy is a
science, and it is only a science in so far as it is a system. The Encyclopaedia of Philosophy is divided into three major
parts: Logic, Natural Philosophy, and Philosophy of the Mind. Logic is the
science of the Idea in its own right. It deals with the purely essential elements,
namely, the categories or terms of thought. "Natural science" is the
study of the Idea's extraneous or externalized science, which discusses the
Idea's externalization into itself and becomes the external manifestation of
Nature, that is, the Idea; The philosophy of the mind is the science of the
idea's return from its otherness to itself, and it deals with the process by
which the idea of the human mind regains its form and becomes real reality.
Briefly describe
Hegel's thought of "dialectical negation".
Dialectical
negation is the core of Hegel's dialectics. For Hegel, the difference between
things is "the unity of opposites". Therefore, negation constitutes
the inner power to promote the development of things.
There is difference in things, so there
is negation in things. Hegel holds that "the negative is also
positive", or that the self-contradictory does not dissolve into abstract
nothingness, but into the negation of its particular content, and is therefore
"defined negation". That is to say, the negation is always concrete
and particular, and the result of the negation is also determinate. The result
of negation, therefore, is in fact something of content that comes out of
negation, and this makes the development of things to a higher, newer and
richer stage. Hegel called this dialectical negation "sublation".
Sublation or
dialectical negation consists of three stages: one is negation; the other is
the retention of valuable things in negation; the third is the transition to a
higher stage. Lenin aptly summed it up as "the link" and "the
development link".
Therefore, "dialectical
negation" is the core of Hegel's dialectics. In his system of philosophy,
the movement of differences and contradictions in the former gives rise to the
latter, which is the inevitable result of the movement of contradictions in the
earlier, and is also the succession and development of it, so that the rational
elements of the former are retained in the latter as its constituent elements
or elements. Thus, the whole process of things becomes an organic whole which
is interrelated, developing, and has an inherent necessity.
Briefly describe
Hegel's idea that philosophy is a "circle".
The
uniqueness of Hegel's dialectics lies in that he regards everything in the
universe as a self-moving process due to its inherent contradictions, and thus
understands truth as a process, result and totality, as a "circle"
completing itself. Hegel regarded the absolute spirit as a process of
self-generation and self-development. In this process, the later stages are
more realistic and more true, because they are the
result of the "sublation" of the previous
stage, thereby overcoming its own defects and retaining its rational elements,
and the final result is a whole which contains all the preceding stages in
itself. The whole of philosophy is then a circle in which the beginning and the
end are the end and its realization a self-fulfilling and self-fulfilling
relation.
Hegel's dialectics takes "the
trinity" as its form, which is what we usually call the thesis, antithesis
and synthesis. In general, the thesis is the positive element, which indicates
that the contradiction is still in its latent stage; Antithesis is the negative
link, where both sides of the contradiction are developed; Synthesis is the
link of "negation of negation", which is the thesis and antithesis.
