A Commentary on Hegel's Philosophy of Mind by Michael J. Inwood

By Michael J. Inwood

Filenote: This name is the remark to the name Hegel's Philosophy of Mind which i will not locate proof it's been ebookized (yet). This identify starts off at web page 279 and ends with index on web page 680. So possibly the 2 titles are particularly like 1 publication. uncertain.
Publish 12 months note: First released in 2007
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Michael Inwood, an eminent student of German philosophy, provides an entire and designated new statement on a vintage paintings of the 19th century.

Philosophy of Mind is the 3rd a part of Hegel's Encyclopaedia of the Philosophical Sciences, during which he summarizes his philosophical procedure. it truly is one of many major pillars of his idea. Inwood offers the transparent and cautious tips wanted for an realizing of this hard paintings.

In his editorial advent he deals a philosophically subtle evaluate of Hegel's principles which incorporates a survey of the total of his idea and distinct research of the terminology he used.

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16, 17) Hegel’s answer was that the other is overcome only ‘externally’. Now the answer is that finite mind is ‘one-sided’: the Idea apprehends itself in the form either of subjectivity (concept) or of objectivity (actuality), but not both together. ). The former absorbs external objects into the mind, while the latter projects the mind or the will into the external world: cf. §443, n. 3. Hegel’s point would then be that absolute mind gives equal weight to these two ‘moments’ or aspects: it combines theory and practice, proceeding both from world to mind and from mind to world.

In either case, the point is that looking on from the outside, we cannot yet see how mind transfigures nature. As philosophers, we have to show how mind emerges from nature: cf. §381, n. 3. 2. Mind is the truth of nature: mind achieves an agreement of the concept with its actuality, such as nature strives towards but never attains: cf. §379, n. 8 on truth. The Idea is the concept together with its actuality, but here its constituents are described as the ‘subject’ and the ‘object’, each of which is the ‘concept’.

3. On the first opposition, Hegel implies that if the mind is a collection of independent forces, it can hardly be any more free than a similar collection of physical forces, each determining and determined by the others. (See also F. H. , Oxford: Oxford University Press, 1927) ). But he also means that the mind is both free and determined, and that the unilinear ‘intellect’ cannot accommodate this apparent incongruity. §382 considers freedom of the mind in more detail. On the second opposition, Hegel suggests that the soul is both free and intimately connected with the body—another incongruity that the ‘intellect’ cannot handle.

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