Editorial notes: This post was found in ‘Draft’ mode in the original blog and may be incomplete. It is published here in its original state. It was last updated on 15/11/2014 I have been reading Charles Taylor’s book “Hegel” and his discussion on the Phenomenology of Spirit on “Spirit”. What follows are notes on my reading, and my reaction to...
Editorial notes: This post was found in ‘Draft’ mode in the original blog and may be incomplete. It is published here in its original state. It was last updated on 29/10/2014 This is an element in the chapter “Reason”, which I have already explored as a whole, but within which I am now focusing on a single concept to be found in C.AA. “Reason” V. “The...
The significance of Reason was not immediately apparent for me. At first it seemed no different, except by semantic quibbles, from thought. In retrospect this occurred because when I scrutinized what would be a mind that self-defined as Reason, what I was actually considering was a rational mind. And a rational mind could be just a thinking mind whose thoughts all conformed to some (logical) set...
A summary of Phenomenology of Spirit (by Hegel) on Reason. This chapter describes the ongoing evolution of a consciousness that knows that it itself and its experiences are both explicable by, and manifestations of, reason. This has existential and practical implications, and leads consciousness to prove its assumptions: testing science, desire and ethics, and its relation to society.
In Hegel’s Phenomenology of Spirit, consciousness evolves into “Reason” – a mode of thought that considers everything that is, including itself, to be determined by rationality. This concerns the introductory material of C.AA.V “The certainty and truth of reason”, §231-243. The unchanging certainty of reason Before this point, the ascent of consciousness had...
Having already written about Hegel's master/slave dialectic, I read and describe Charles Taylor's interpretation of this section. I attend to what Taylor says about the mechanisms underlying this dialectic; why self-consciousness is motivated to challenge another.
When I first read Hegel on "the unhappy consciousness", I struggled to make sense of it; a strange conversation gave it new meaning. The epiphany came about as we started talking about why dogs are so happy; why a dog's life can be said to be perfect, and enviable too! And not just any dogs - domesticated dogs. What we seem to want is an external standard and confirmation of our purpose...
Reading Hegel about a form of consciousness he calls "unhappy", because not only does it define itself as a dichotomy, but it divides and separates the aspect of itself that it feels to be unchangeable and essential. This leaves a self that sees itself as a changing transience, and that strives to relate to the truth, i.e. to the unchanging aspect of itself which was divested, and Hegel sees this...
Reading Hegel's Phenomenology of Spirit for the first time. Here I've read the first part of section B "Self-consciousness", chapter IV "The truth of self-certainty", part B "Freedom of self-consciousness". That elaborate indexing adumbrates the topic matter: Hegel's studying a self-conscious entity, whose basis for truth is its certainty of its own self, and which (just now) is acquiring the...
Charles Taylor's reading of Hegel on "sense-certainty" is informed by his understanding of the intellectual ecosystem from which Hegel's philosophy grew, esp. the German Romantics. It can be simplified as a desire to provide an intellectual basis for human expression, and for a unity between man and nature. These ideas can be seen as goals paralleling the main thrust of "Sense-certainty".
