Leinen 89,00 € Woran liegt es, dass sowohl Theisten als auch Atheisten in Hegel einen Verbündeten gefunden zu haben glauben? Wollte Hegel mit seiner Behauptung, die Logik sei »die Darstellung Gottes […] in seinem ewigen Wesen«, die christliche Trinitätslehre philosophisch würdigen, oder handelt es sich dabei vielmehr um eine groteske Selbstapotheose des menschlichen Geistes? Ermylos Plevrakis versucht allen Stellen der Logik , an denen 'Gott' oder ' das Absolute' vorkommen, Rechnung zu tragen und zeigt, dass dieses Werk in der Lage ist, autonom Absolutheitskonzeptionen zu entwickeln, die anderen metaphysischen Au assungen logisch zugrunde liegen. Demnach liefert die Logik keinen weiteren Theismus oder Atheismus, sondern eine Grundlagenforschung zur Begri ichkeit, die diesem Dilemma vorausgeht; und schließlich mündet sie ausdrücklich in keine Ontotheologie, sondern in die Feststellung ihrer eigenen Methode: der Epistemologie begreifenden Denkens.
Although Hegel does not pass up the opportunity to express his deep admiration for specific aspects of the Aristotelian notion of God, he is not interested in giving a concrete account of its systematic significance for his Philosophy of Mind as a whole. In this article, I seek to take an overarching perspective on both the Aristotelian God and the Hegelian mind. By contrast to the common practice of focusing on Hegel's interpretation of Aristotle in his Lectures on the History of Philosophy, I first examine the Aristotelian text itself and then focus on Hegel's Encyclopaedia Philosophy of Mind, in order to explore the coincidence between the two conceptions from a systematic point of view. With regard to Aristotle, I argue that ‘God’ represents the conceptual vanishing point of his philosophy at which all philosophical sciences appear to converge. With regard to Hegel, I show that it is precisely such conceptual convergence of all philosophical sciences that constitutes both the starting and ending points of the Philosophy of Mind. The result is a novel meta-scientific and non-theistic conception of ‘God’ that provides the means not only to re-evaluate the systematic relation between Hegel and Aristotle but also to reconsider the character, content and aim of speculative philosophy in general.
While Kant in his Critique of Pure Reason aims to 'humiliate' reason by declining any possibility of knowledge of things 'in themselves', he does conceive such critique as 'the necessary preparation for a thoroughly scientific system of metaphysics'. In this paper I examine in what sense Hegel's Science of Logic goes beyond that Kantian view without neither relapsing back into dogmatic metaphysics nor turning into a mere pragmatism. I argue that reality in itself is ontologically deficient so that it is already reality itself (and not just the categories of understanding) that makes true knowledge of real things impossible. Nonetheless I contend that there is something in Hegel's Science of Logic that is truly absolute and turns Logic into 'a thoroughly scientific system of metaphysics', namely what Hegel calls the Concept or the Absolute Idea. Furthermore I point out the concrete importance of these metaphysical claims for human theoretical and practical knowledge. This finally provides a new reading of Hegel's Logic as a de-ontologised Aristotelian metaphysics that not just claims to regulate empirical knowledge in a Kantian manner, but to also conceptually constitute reality 'in itself'.
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