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This volume explores the unity of logic, epistemology and ontology in Hegel's dialectic and the interrelation among the three, thereby revealing the internal features of Hegel's dialectic as well as the connection and divergence between Hegel's and Marx's philosophical thought. As the final volume of a three-volume set that gives insights into Hegel's dialectic and his overall philosophical thought, the book analyzes Hegel's dialectic as "a unity of three." As logic, it transcends language and is therefore epistemology; as epistemology, it transcends theory and is therefore ontology; as ontology, it transcends existing things and is therefore logic. Hegel's dialectic thus demonstrates itself as the revolutionary development of each of these three fields in the history of Western philosophy. The principle of the agreement of logic with history thereby expressed immediately becomes one of the most important philosophical sources of inspiration for Marx's historical materialism. A more profound understanding of Hegel's philosophy will therefore deepen our understanding of the philosophy of Marxism. The title will appeal to scholars and students interested in Hegel's and Marx's philosophy, German classical philosophy and Western philosophy.
This volume explores the unity of logic, epistemology and ontology in Hegel's dialectic and the interrelation among the three, thereby revealing the internal features of Hegel's dialectic as well as the connection and divergence between Hegel's and Marx's philosophical thought. As the final volume of a three-volume set that gives insights into Hegel's dialectic and his overall philosophical thought, the book analyzes Hegel's dialectic as "a unity of three." As logic, it transcends language and is therefore epistemology; as epistemology, it transcends theory and is therefore ontology; as ontology, it transcends existing things and is therefore logic. Hegel's dialectic thus demonstrates itself as the revolutionary development of each of these three fields in the history of Western philosophy. The principle of the agreement of logic with history thereby expressed immediately becomes one of the most important philosophical sources of inspiration for Marx's historical materialism. A more profound understanding of Hegel's philosophy will therefore deepen our understanding of the philosophy of Marxism. The title will appeal to scholars and students interested in Hegel's and Marx's philosophy, German classical philosophy and Western philosophy.
As the final work by Ye Xiushan, one of the most famous philosophers and philosophy scholars in China, this two-volume title scrutinizes the historical development of both Chinese and Western philosophies, aiming to explore the convergence between the two philosophical traditions. Combining the historical examination and argumentation based on philosophical problematics, the two-volume set expounds the key figures and schools and critical thoughts in both Western and Chinese philosophical histories. The second volume retraces the origin and development of Chinese philosophy and reveals its focal grounds, i.e. a trinity of man, Heaven, and earth, which helps explain why and how it diverges from Western way of philosophizing. This book also delineates the diachronic transitions of Chinese philosophy that critically embrace different schools of thought throughout history, including Confucianism, Daoism, Buddhism, and Marxism, etc., and then constitutes an organic whole. To elicit the potential for a new transformation of contemporary Chinese philosophy, the author encourages a constructive dialogue between the Chinese and Western philosophies. This title will appeal to scholars, students, and general readers interested in philosophical history, comparative philosophy, Chinese philosophy, and Western philosophy ranging over Greek philosophy, German classic philosophy, and contemporary continental philosophy.
Tracing the development of the notion of the dialectic from the classical Greek thinkers to the modern thinkers, Gadamer demonstrates that Hegel 'worked out his own dialectical method by extending the dialectic of the Ancients.' Excellently translated, this book is a valuable if demanding addition to Gadamer's philosophical work now available in English.
A thousand-page resurrection of Hegel, from the bestselling philosopher and critic who has been hailed as “one of the world’s best-known public intellectuals” (New York Review of Books) For the last two centuries, Western philosophy has developed in the shadow of Hegel, an influence each new thinker struggles to escape. As a consequence, Hegel’s absolute idealism has become the bogeyman of philosophy, obscuring the fact that he is the defining philosopher of the historical transition to modernity, a period with which our own times share startling similarities. Today, as global capitalism comes apart at the seams, we are entering a new period of transition. In Less Than Nothing—the product of a career-long focus on the part of its author—Slavoj Žižek argues it is imperative we not simply return to Hegel but that we repeat and exceed his triumphs, overcoming his limitations by being even more Hegelian than the master himself. Such an approach not only enables Žižek to diagnose our present condition, but also to engage in a critical dialogue with key strands of contemporary thought—Heidegger, Badiou, speculative realism, quantum physics, and cognitive sciences. Modernity will begin and end with Hegel.
As the final work by Ye Xiushan, one of the most famous philosophers and philosophy scholars in China, this two-volume title scrutinizes the historical development of both Chinese and Western philosophies, aiming to explore the convergence between the two philosophical traditions. Combining the historical examination and argumentation based on philosophical problematics, the two-volume set expounds the key figures and schools and critical thoughts in both Western and Chinese philosophical histories. In this first volume, the author investigates the intellectual heritage of ancient Greece and Thales of Miletus as the cradle of European philosophy, freedom in Greek philosophy, reason and negation in classical German philosophy, and the relationship between epistemology and ontology in the philosophical history, thereby illuminating the core spirit of Western philosophy and theoretical quandary facing the contemporary European philosophy. This title will appeal to scholars, students, and general readers interested in philosophical history, comparative philosophy, Chinese philosophy, and Western philosophy ranging over Greek philosophy, German classic philosophy, and contemporary continental philosophy.
For over fifty years, Hegel interpreters have rejected the former belief that Hegel used thesis-antithesis-synthesis dialectics. In this incisive analysis of Hegel's philosophy, Leonard F. Wheat shows that the modern interpretation is false. Wheat rigorously demonstrates that there are in fact thirty-eight well-concealed dialectics in Hegel's two most important works--twenty-eight in Phenomenology of Spirit and ten in The Philosophy of History. Wheat also develops other major new insights: • Hegel's chief dialectical format consists of a two-concept thesis, a two-concept antithesis, and a two-concept synthesis that borrows one concept from the thesis and one from the antithesis. • All dialectics are analogically based on the Christian separation-and-return myth: the dialectic separates from and returns to a thesis concept. • Hegel's enigmatic Spirit is a four-faceted, deliberately fictitious, nonsupernatural entity that exists only as an atheistic redefinition of "God." • Spirit's "divine life" begins not with consciousness but with unconsciousness, in the prehuman state of nature-before Spirit acquires its human mind. • Hegel's concept of freedom is not a sociopolitical concept but release from bondage to religious superstition (belief in a supernatural God). • In Hegel's widely misinterpreted master-and-slave parable, the master is God, the slave is man, and the slave's gaining his freedom is man's becoming an atheist. • The standard non-Hegelian base-superstructure interpretation of Marx's dialectics is false. Marx's basic dialectic is actually this: thesis = communal ownership poverty, antithesis = private ownership wealth, synthesis = communal ownership wealth. Wheat also shows that Marx and Tillich, who subtly used Hegelian dialectics in their own works, are the only authors who have understood Hegelian dialectics. Thoroughly researched and exhaustive in detail, this radical reinterpretation of Hegel's philosophy should greatly interest Hegel scholars and students.
This book was written in 1968, and defended as a doctoral dissertation before the Philosophical Faculty at the University of Fribourg (Switzerland) in 1969. It treats of the systematic views of Hegel which led him to give to the princi ple of non-contradiction, the principle of double negation, and the principle of excluded middle, meanings which are difficult to understand. The reader will look in vain for the philosophical position of the author. A few words about the intentions which motivated the author to study and clarify Hegel's thought are therefore not out of place. In the early sixties, when occupying myself with the history of Marxist philosophy, I discovered that the representatives of the logical-positivist tra dition were not alone in employing a principle of demarcation; that those of the dialectical Marxist tradition were also using such a principle ('self-move ment') as a foundation of a scientific philosophy and as a means to delimit unscientific ideas. I aimed at a clear conception of this principle in order to be able to judge whether, and to what extent, it accords with the foundations of the analytical method. In this endeavor I encountered two problems: (1) What is to be understood by 'analytical method' cannot be ascertained un equivocally.
This book explores the relationship between Hegel’s dialectics and formal logic. It examines the concept of dialectics, its meaning, and its use in contemporary thought. The volume opens the “old” debate about the formalization of Hegel’s dialectics and is motivated by the idea that asking about the connection between Hegel’s dialectics and formal logic is still relevant, for various reasons: Firstly, a new Hegel is circulating nowadays in the philosophical literature, with specific reference to Hegel’s dialectical logic and its relation to the history and philosophy of logic. Secondly, new research about the connection between contradictory logical systems and Hegel's dialectics is also being developed. Finally, there have been recent confirmations that the concept of dialectics is of general interest, and that the usual perplexities about the Hegelian triadic and fairly mechanic device of ‘yes, not, and not not’ are in remission. The chapters feature philosophically and historically motivated presentations of formal features of Hegel’s dialectics, critical considerations about the very idea of ‘formalizing dialectics’ and presentations of past attempts to formalize Hegel’s dialectics. The Formalization of Dialectics will be a key resource for scholars and researchers of the history and philosophy of logic and Hegel’s dialectics. It will also be of interest to anyone who wants to know more about the concept of dialectics, its meaning and its use in contemporary thought. This book was originally published as a special issue of History and Philosophy of Logic.
This book explores and details the actuality (Aktualität) of Hegel's social and political philosophy--its relevance, topicality, and contemporary validity. It asserts--against the assumptions of those in a wide range of traditions--that Hegel's thought not only remains relevant to debates in current social and political theory, but is capable of productively enhancing and enriching those debates. The book is divided into three main sections. Part I considers the actuality of Hegel's social and political thought in the context of a constructed dialogues with later social and political theorists, including Marx, Adorno, Habermas, and Rawls. Part II explores Hegel's internal criticism of Enlightenment rationality as well as the unique manner in which his thought reaffirms both the classical tradition of politics and the Christian conception of freedom in order to deepen and further develop our understanding of modernity and modern secularity. Part III considers Hegel's contribution to current theorizing about globalization.