Hegel philosophy dialektik

Hegel's philosophy dialektih

Books [1-1] located in front of us brings us back to the era that, although according to no more than one offspring is behind us, has become alien to today's descendants in Germany as if he had passed a hundred years . Yet that period was the age of German preparations for the 1848 Revolution, and all-something that happened in our country since it was only a continuation in 1848, is the implementation of wills and final statement of revolution.

Just as in France in the eighteenth century, so julalah in Germany in the nineteenth century, the revolution brought the collapse of political philosophy. But how different the two looked! French people hold open combat against all official science, against the church and often also against the state; their writings were printed in the border, in English or in Dutch, while they themselves are always in danger of imprisonment in the Bastille. On the other hand, the Germans were professors, young teachers who are appointed by the state: their writings recognized as a textbook, and a limited system of the whole development - the Hegelian system - and even improved, to some extent, into the rows of royal Prussian philosophy of state! Is it possible in the back of the professors, behind their words are vague, self-knowledge, in the back of their sentences are wise, dull, hiding the revolution?

Are the people who at that time regarded as the representatives of the revolution was not just the liberals, the fiercest enemy of the philosophy that disrupt the brain? But what can not be seen either by the government and by liberals since 1833, telaih seen at least by one person, and that person is none other than Heinrich Heine. [1-2]

Let us take an example. No philosophical proposition has led to a sense of gratitude that is greater than the small-minded pemerintah2 and anger from the same liberal-minded mind than Hegel's famous statement: Everything is real adalaih rational and irrational everything is real. The statement is a clear justification for everything that exists, prayer-blessing bestowed on the philosophy of despotism, police administration, the sessions of Star Chamber and the sensor. That was Friedrich Wilhelm III and that His people understand that statement. However, according to Hegel's certainly not everything that exists is also real, without any further qualification. For Hegel, the nature of reality is only what is necessary as well: "in reality proven development process is imperative." Thus, a particular government action - Hegel himself cites as an example of "a specific tax rules" - for him was anything but the real thing without qualification. However, necessity, finally proved that he is too rational; and, if applied to the Prussian state at the time. then, the argument is that Hegel is a rational country, in accordance with reason, as far as it is a necessity; and, if, however, he seemed to us as something evil, but still, even though his character of evil, there is continued, the evil nature of government is justified and explained by the same evil nature contained in its citizens. Prussian people that age have a proper government for them.

So, according to Hegel, reality is not the predictable nature of the particular circumstances which have, social or political, in all circumstances and at any time. The opposite is true. Roman Republic is real, but so was the Roman Empire, which preceded it. In the year 1789 the French monarchy had become so real, that is, has been so stripped of all necessity, so irrational, so he must be destroyed by the Great Revolution. About revolution Hegel always speaks with a passion that is very high, so that, in this case, the monarchy is not real and is a real revolution. So, in the process of development, all of which in the past is not real become real: loss of necessity, the right of existence, rationality. And the reality of a dying place of birth a new reality, which can be lived - peacefully if the old was smart enough to meet his death without a struggle; with violence if he is against having it. So the argument of Hegel was turned into the opposite with him through Hegelian dialectics itself. Everything that is real in the field of human history becomes irrational in the process of time, then it is not rational in terms of the goal itself, previously had been tainted by irrasionalitas; and everything that is rational in the minds of men destined to become real, no matter how much it contradicts the reality that actually exists. In accordance with the provisions of the Hegelian method of thought, the argument about the rationality of the real things turn himself into another proposition - Everything that is worth experiencing destruction.

But precisely therein lies the true meaning and the revolutionary character of Hegel's philosophy (in philosophy which, as the cover of the whole movement since Kant, we must confine ourselves here), that he was forever giving devastating blow to the permanence of all the human thoughts and deeds. Truth, the introduction. a matter of philosophy, in Hegel's hands no longer a number of dogmatic statements is completed, which, once discovered, banialah be learned by rote. Now the truth lies in the recognition process itself, in the long historical development of science, which increases the knowledge level of the lower to a higher level without being able to achieve, to find what is called absolute truth, a point where it can not be further forward, where he will not have another job other than crossed his arms and stared with a sense of amazement amazement at the absolute truth that has been achieved. And what is true for the world's knowledge of philosophy is also true for every other kind of knowledge and also to questions of practical problems. Just as knowledge 'is not possible to reach a complete conclusion in kernanusiaan syara-perfect conditions, the ideal, it may not sejarahpun do so; a perfect society, "state" perfect, are the things that might exist in the kahyal only. On the contrary, all the systems that turns history was the transition levels in the process of development of human society that there is no end of the lower level to a higher level. Each level is the level of necessity, and then it can be justified for the time and conditions of the source. But in dealing with new requirements, the terms higher gradually develops in the womb itself, it loses its legitimacy and justification, he must surrender to a higher level which in turn will become weak and broken. Just as the bourgeoisie through a large industrial, competitive and world markets in the practice of dissolved all stable institutions, the old and respected, then the dialectical philosophy is also dissolve all past conceptions of truth, absolute and about the human condition absolute accordingly. For him (the philosophy of dialectical) and there is nothing final, absolute, sacred. He reveals the transitional nature of all things and in all things, nothing can stand against it unless the nature and disappear into a place with endless, the process of ascending from lower levels to higher levels with no unfailing. And the dialectical philosophy itself is nothing more than a mere reflection of that process in the brain that thinks. Of course, he has a conservative side, too: he admitted that terte'tu levels of knowledge and society can be justified for his time and circumstances, but only insofar as that's all. Conservatism means that such a view is relative, which is the absolute character of revolutionary - the only one recognized by the absolute dialectical philosophy.

Here, it is not felt necessary into the question of whether this looked like it was entirely in accordance with the state of the natural sciences today, which predicts the end of this earth as it is possible and can didiaminya earth as it is very certain: that, therefore, recognizes that the history of mankind, too, there is not only an ascending branch but also the decline. Yet we are still at a very far distance from the turning point in history where the public road into the road down, and we can not expect Hegel's philosophy concerned with questions of natural sciences, in his day, still not yet made the problems discussed.

But, really, what should be stated here is: that in Hegel's positions are developed in the not so sharply outlined. Positions that are necessary conclusion from his method, but he himself never drew that obvious. And indeed, this is the simple reason that he was forced to construct a system and, in accordance with the traditional purposes, a system of philosophy must be concluded with a kind of absolute truth. So that, notwithstanding the many Hegel, especially in the writing logic, insists that the eternal truth that is none other than a logical process, or the process of history itself, but he was forced to give an end to the process, precisely because he had to terminate the system at a point . The logic in the end he could make it the beginning again, because here it is concluded, the idea of the absolute - the absolute only so far on that he absolutely did not have anything else to say - "embody", ie, change, she becomes natural and then became himself again in the brain, namely in the minds and in history. But at the end of the whole philosophy that replicated similar to the first is possible through one way. namely, by thinking about the end of history as the following: the human race until the introduction of the idea that it is absolute, and stated that the introduction of the absolute idea is reached in the philosophy of Hegel. However, in such manner, the entire contents of the system of Hegel's dogmatic expressed as absolute truth bertertangan with dialektiknya method, which melted all dogmatism. So suffocate the revolutionary aspects of growth under the conservative side-lebiban excess. And what is true for the introduction of philosophy also applies to the practice of history. Mankind, which, in Hegel himself, has reached the point of formulating ideas in practice absolute must have come too far to realize the idea was in fact absolute. So it was a practical political demands of absolute ideas of his contemporaries should not be - extended too jauih. And thus we find the conclusion of Philosophy of Law that will be realized the idea of absolute monarchy in the rank-based social rank by Friedrich Wilhelm III promised so persistent but futile to its citizens, ie, limited in power, soft, not directly from the classes of possessing in accordance with the terms of the German petty bourgeoisie in the period, and, moreover, the necessity of the nobility shown to us in a speculative way.

Thus, the requirement that the internal system by itself sufficient to explain why the same method of thinking was revolutionary political conclusions that produce excessive jinaknya. Truly a special form that conclusion born from the fact that Hegel was a German, and as with his contemporaries, Goethe, had little pigtail hanging behind philistine. Each of them is a field of Zeus at Olympia, though not one among them who really beutk never freed itself from filistinisme Germany.

But all that does not hinder the system of Hegel which includes the incomparable field of more magnitude than any previous system, and develop the wealth in the minds of today was amazing. Phenomenology of the soul, (which can be called a parallel of the embryology and paleontology soul, development of individual consciousness-level pass rate different, which manifested as a shortened form of reproduction levels that have been taken by the human consciousness during the course of history), logic , philosophy of nature. mental philosophy, and the final formulated within, sub-parts of the historical individually: filsfat history, legal philosophy, philosophy of religion, history of philosophy, aesthetics, etc. - in all areas of the history of this diverse work hard Hegel to find and show the threads that ran developments. And because he was not only a creative art, but also an encyclopaedia of knowledge, he did the role that makes the times in every field. It is self-evident that because of the need "system" he often had to use constructs that are imposed and the opponents that the dwarf make such a great stir even today. Constructions but it was just the framework and the scaffolding of his work. If there is not one to waste time without any necessity, but go forward into the vast building, then people will find a wealth of countless dead to this day still has value no less. In all the philosophers just "system" that can be destroyed; and for the simple reason that he was born of the eternal desire of the human spirit - the desire to overcome all the contradictions. However, if all the contradictions and for all been eliminated., Then we will achieve what is called absolute truth - the history of the world will end. However, that history must go on, although no more to do - so, new contradictions, unresolved contradictions. Soon we realized - and ultimately no one is helping us realize that more than Hegel himself - that task is expressed in such a philosophy that does not mean other than that the task to be fulfilled by a philosopher is that can only be met by all mankind in a progressive development process - we soon realized it, it ended in a philosophical sense of the word until then accepted. People let alone "absolute truth", which was achieved along the way or by any individual; contrary, the pursuit of relative truths that can be achieved along the way of the positive sciences, and concluded the results through dialectical thinking. However, with Hegel's philosophy of seeing the end: on the one hand, because in the system he concludes the whole development of philosophy in a way that is very admirable; and on the other hand, because even if unconsciously, he shows us the way out of the misleading of kepengetahuan systems real positive about the world.

One can imagine how great the influence of Hegel's system to the German climate is patterned philosophy. He was a victory parade that lasted centuries and that did not stop with the death of Hegel. On the contrary, precisely from 1830 to 1840 was that "Hegelianism" in a very exclusive power, and to limit that less-infecting even bigger opponents. It is precisely in that period Hegelian positions, consciously or unconsciously, with a very wide seeping into the sciences and cultivating a very diverse and popular literature and even daily-daily, where "consciousness educated" on average get the mental food . But victory in all fronts it was just a preliminary to an internal struggle.

As we have seen, the doctrine of Hegel, in keseluruhanya, leaving enough space to provide protection to the practical establishment of the party very much anekaragamnya. And in Germany the theoretical time, above all two things are practical: religion and politics. Who are the main emphasis on Hegel's system can be a bit conservative in both fields; anyone who thinks dialektiknya method as the main things that can be classified into a very extreme opposition, both in the political field and in the field of religion. Hegel himself, despite the flash-revolutionary spark anger rather frequently in his works, in the aggregate, looks as if inclined to the conservative side. Indeed, when compared with the method the system has been paid to the mental blockages more stringent. Toward the end of the thirties years, a rift in this flow becomes more real. Left wing, what is called the Hegelian Left, in their struggle against the orthodox pietistic [1-3] and the reactionary feudal, little by little leaving the attitudes that confine ourselves philosophically virtuous hottest issues at the time, a problem which until then tolerated by the state and even the teachings of the protection they get. And when, in 1840, orthodox pietism and absolute feudal reaction to the throne, together with Friedrikh Wilhelm IV, open sides is inevitable. The struggle goes on by using the weapon of philosophy, but not anymore for the purposes of abstract philosophy, the struggle was directed to destroy the traditional religion and the existence of the state. And semeiitara in Deutskhe Jahrbiikher [1-4] practical purposes still prominently proposed by using the guise of philosophy, in the year 1842 Zeitung Rheiniskhe Hegelian school of the Left directly reveal itself as a radical bourgeois philosophy was filled with the ideals and philosophy of using the cloak of faint just to fool the censor.

However, at that time, politics was a field full of thorns., And then the main struggle was directed against religion; struggle, particularly since 1840, is indirectly also poilitis. Posts Strauss Life of Jesus in the tabun published in 1835, has provided the first impetus. The theory developed in it about the myth in the gospels kemdian attacked by Bruno Bauer with proof that the whole series of stories-stories that evangelism penjyebaran been cooked up by their own writers. The contradiction between the two took place with berkedokkan philosophy, a struggle between the "self awareness" and "substance". The question of whether the miracle stories in the gospels take place through the creation of a traditional myth in the unconscious layers in the middle of the community or if he cooked them by the evangelists themselves raised the issue whether, in the history of the world, "substance" or "self-awareness" is the operative force decisive. Finally came Stirner, the prophet's era anarchism - Bakunin has taken a lot from him really - and cover up "self-consciousness" that sovereign was the "ego" it [1-5] the sovereign.

We are not going into further aspect of the process of destruction of this Hegelian flow. What is more important for us is the next thing init: the biggest part of the Young Hegelians are very strong, by the practical needs of his struggle against positive religion, driven back to the English-French materialism. They make it conflicted with their own school system. While materialism argues that nature is the only reality, according to the nature of Hegel's system was "the embodiment" absolute idea, in other words, the degradation of the idea. However, thinking and results-thought, an idea, here is the primary, natural derivatives, which exist only by grace of ideas. And they dikontradiksi-menggerapai good and bad gerapai they can do.

Then came the nature of the Christian Religion [1-6] writing Feuerbach. With one blow of the book they will negate the contradiction., That is, without beating around the bush he placed materialism on the throne again. Nature is out of all philosophy. Nature is the foundation upon which our humanity - our own is the natural result has been growing. No one is beyond the natural and supernatural beings created by the fantasy is just a reflection of our religion - fantastic from our own nature. His power was gone; "system" was exploded and cast aside, and contradiction, which is shown only in our imagination, has been completed. To have a picture of the book one must have experienced the liberating effect. The excitement is common; we all soon became Fuerbachian. How excited Marx greeted the new conception and how many - although there are restrictions that are critical - he was influenced by the book, can be read in the book of the Holy Family. [1-7]

Weaknesses found in the book also contribute to the immediate effects. Gayanja-a literary, sometimes even the high jump, get a lot of readers and seguatu nevertheless refreshing after years of Hegelian philosophy is abstract and difficult. The same is true for wasteful pendewaannya of love, which, appearing after the sovereign power which can not be allowed to present the "pure reason", has permaafannya, if not justification. But we must not forget is that just two Feuerbach's weakness, namely that "true socialism", which since 1844 has spread like a plague in Germany "educated", taking as his starting point, the replacement of scientific knowledge with literary sentences, the liberation of mankind through the "love" in exchange for the liberation of the proletariat through the economic changes of the production - in short, drowned himself in the writings both nauseating and in love-love preoccupations typical Herr Karl Grün.

The other thing we should not forget is that the flow of Hegelian mess, but the Hegelian philosophy is not resolved through criticism; Strauss and Bauer each take one aspect and that aspect contrasting polemic against the other side. Feuerbach's break with the system and just throw it. But philosophy is not ruled out anything just by saying that he was fake. And so the mighty works like Hegel's philosophy, which has had enormous influence on the intellectual development of nations, can not be thrown to the side with just ignore it. He should be "denied" according to its own meaning, namely in the sense that besides the shape should be eliminated through the criticism, the new content that has been achieved through the philosophy that should be saved. How did that happen we will see below.

But, meanwhile, Revolution of 1848 without ceremony aside all philosophy is just as Feuerbach also been set aside without ceremony Hegel .. And in the process Feuerbach himself was also pushed back.
Notes

[1-1] Ludwig Feuerbach, by K.N. Starcke, Ph.D, Stuttgart. Ferd. Enke, 1885. (note Engels).

[1-2] In the minds occurred Engels Heine notes about German philosophical revolution contained in the sketch Heine Geskhikhie Zur der Religion und Philosophie in Deutskhland (About the History of Religion and Philosophy in Germany), written in the year 1833. - Red.

[1-3] pietistic = very pious people.

[1-4] Deutskhe Jahrbiikher fur Kunst und Wissenskhaft (Annual German magazine for science and art), the organ of the wording Young Hegelians led by A. Ruge and T. Ekhtermeyer, and published in Leipzig from 1841 until 1843. - Red.

[1-5] The meaning of Engels was writing Max Stirner (pseudonym of Kaspar Skhmidt) Der Einzige und Sein Eigentum published in the year 1845. - Red.

[1-6] Writing Das Wesen des Feuerbach Christentums (The nature of the Christian Religion) was published in Leipzig in 1841. - Red.

[1-7] The full title of Marx and Engels's book this is Die Heilige Familie oder Kritik der Kritik kritiskhen. Gegen Bruno Bauer und Konsorten (Holy Family, or Critique of Critical Criticism. Against Bruno Bauer et al). Originally published in Frankfurt Main in 1845. - Red.