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Hegel: 1 (Politcal Thikers), by Raymond Plant
Ebook Download Hegel: 1 (Politcal Thikers), by Raymond Plant
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First published in 1973 this volume demonstrates the interconnection between Hegel's political and metaphysical writings. This book provides a point of entry into Hegel's system of ideas. Condemned unread, and when read far too often misunderstood, Hegel's thought has once more begun to make its impact on contemporary ideas with many of today's most important social and political thinkers.
- Sales Rank: #2468009 in eBooks
- Published on: 2013-07-23
- Released on: 2013-07-23
- Format: Kindle eBook
From Library Journal
Once in a while, a publication comes along that on first sight seems oddly out of place but on second viewing is admirably suited to its purpose. This little series of biographical summaries of the thoughts of 24 Western philosophers from Democritus to Derrida is admirable not only for its reasonable price but even more for the intelligence and clarity of the writing. Each volume has been prepared by an expert in the subject, and the result is a series of well-drawn and exceptionally useful pocket-size (4.5 x 7 inches) sketches of major figures in the history of Western thought. The level is such that no special background in philosophy is required to understand the concepts discussed. Each volume also contains a short bibliography, some of which refer to electronic journals or web sites. Most of the individuals chosen for the series come as no surprise, e.g., Descartes, Hegel, Kant, Nietzsche, Locke, Hume, Plato, and Socrates. But there are a few unexpected choices, like Alan Turing and Karl PopperAalthough on further consideration, they make more sense. Turing's influence on mathematics and on the development of computers has long been recognized, but his 1936 paper "On Compatible Numbers," which appeared in the Proceedings of the London Mathematical Society in 1936-37, influenced studies in the philosophy of mind. Popper's development of the concept of "historicism" in such works as The Open Society and Its Enemies and The Poverty of Historicism significantly influenced 20th-century political thought. Ultimately, this set should be in every academic and public library as well as many school libraries.ATerry C. Skeats, Bishop's Univ. Lib., Lennoxville, Quebec
Copyright 1999 Reed Business Information, Inc.
Most helpful customer reviews
4 of 4 people found the following review helpful.
A Hegelian unity in 56 pages...
By ewomack
Hegel sits atop the promontory of nineteenth century philosophy. The grandfather of almost all subsequent thought, the thick turgid prose of his tomes both inspired and disgusted eminent thinkers from Kierkegaard to Derrida. To say that all philosophy subsequent to the nineteenth century comprises footnotes to Hegel would only be a slight exaggeration. He spun orbs of theory that attempted to encompass everything: philosophy, history, psychology, religion, sociology, and whatever else he could pack into his grand narrative. A basic understanding of Hegel remains a prerequisite for comprehending what came after his impenetrable cathedralesque philosophy. Finding an unimposing entry point will pose the greatest challenge for the uninitiated.
This diminutive book in no way provides the keys to Hegel's kingdom. Nonetheless, it does give a view of the doormat in front of the gate. Religious philosophy remains the focus throughout. After a brief summary of Hegel's influence and life, the book delves into the "fears of fragmentation." Many people, especially younger people, find crises in their contemporary cultures. Like the Nietzsche of "The Birth of Tragedy," Hegel exemplifies the Greeks as the ideal of culture. He sees a crisis in the "otherworldly" posturing of Christianity, in contrast with the very in-the-world ancient Greek religion. People's minds, inspired by their beliefs, turn towards the heavens and away from terra firma. One of Hegel's main goals became the reinterpretation of Christianity. To bring religion to the foundation of everyday life required conceiving of mind in terms of people's workaday experiences. It also requires, borrowed from the linear conception of Christianity itself, an irreversible progression called "dialectic" which leads to "Absolute Knowledge." In stark contrast to post-modern and "language game" thinking, Hegel posits an ultimate end and goal to history. We're all heading somewhere. We're not just drifting in dark matter. Not only that, we can also discover this process, called the "Absolute Idea," and finally comprehend it fully, when it becomes "Absolute Spirit." These ideas also tie into a new sociological interpretation of the Holy Trinity. Roughly, this process provides a basis for Christianity in the community. As the author puts it: "The philosophical understanding of the rationality of human experience and history is equivalent to the incarnate life of God, or the embodiment of the Absolute Idea, linking the divine to the human in everyday life and experience." Say that three times fast.
The remainder of the book deals with religion and theology. Hegel, in contrast to orthodox belief, argues that we can know God through studying history and nature because God externalizes him/herself as all conscious beings do (in "otherness"). Next, also in opposition to certain orthodoxy, creation is seen as a necessary phenomenon, not just a simple whim of God. God is disclosed through creation. The incarnation of God through Jesus also gets reappraised as the inner nature of all humanity. Jesus had no monopoly on divinity, we all have it. Hegel also philosophizes the story of the Fall and declares that philosophy is in "the service of God." Through reason those elements previously known as "mysteries" become available to all. On this line, Hegel attempts to democratize religious knowledge through rational and Idealist philosophy. In the end, the book categorizes Hegel as a "panentheist," as opposed to a pantheist (like Spinoza's conception of "God" which Hegel argued against). God is embodied in the world but the world is not identical with God. All of this ties in neatly with the ideas of dialectic and cultural fragmentation presented earlier. As such, this small book presents a microcosm of Hegelian thought itself by creating a unified and systematic unity, though of course significantly diluted due to space. This provides an appropriate appetite whetter and launching pad for further study of this saggy-eyed hoary cogitator of grand narratives.
7 of 8 people found the following review helpful.
An Interesting Take
By Ian Clark
The Great Philosopher's book on Hegel is interesting because it approaches him from a religious context. Normally one would expect a fifty page survey of Hegel to focus on the dialectic, his views on history or materialism or government. Instead, the book places its emphasis on his metaphysical philosophy. Different and intriguing, this book is well worth a read.
0 of 0 people found the following review helpful.
Hegel rendered lucid
By Will
Hegel's terminology has always seemed opaque and artificial to many. In Plant's little book we make sense of Hegel's project of rationalizing and generalizing traditional Christian myths, making their essential truths available to all, and creating a common community of knowledge and valuation. Against the idea that science, religion, etc. are hermetically sealed magisteria or "language games" that share no common ground in reason, the young Hegel called for a reuniting of reason and feeling. We need a new mythology in service of Reason. Until we express Ideas aesthetically, they will not touch the heart and capture the mind; until our mythology is rationalized, reasoning persons will not accept it. This union of philosophy and religion overcomes estrangement, and points to the Idea of a cosmic community of mutual Love.
Hegel's key idea is that God is necessarily incarnate. Holy Spirit generalizes the incarnation in Jesus as Christ! [Cf. R. Bultmann, TNT 2, p. 57.] The Cosmos or Nature is God's "Body." Because God, like we humans, is more than our bodily machinery [there IS a "ghost" in our machine!], Hegel is not a pantheist, but a PANENTHEIST, somewhat like the process philosophy of Whitehead and Hartshorne.
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