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

By Michael J. Inwood

Filenote: This identify is the remark to the name Hegel's Philosophy of Mind, up to now no longer present in any catalog. This identify (commentary) starts off at web page 279 and ends with index on web page 680. So probably the 2 titles are quite like 1 booklet. unsure.
Publish 12 months note: First released in 2007

Michael Inwood, an eminent student of German philosophy, provides an entire and exact new remark on a vintage paintings of the 19th century.

Philosophy of Mind is the 3rd a part of Hegel's Encyclopaedia of the Philosophical Sciences, within which he summarizes his philosophical approach. it truly is one of many major pillars of his idea. Inwood provides the transparent and cautious assistance wanted for an figuring out of this difficult paintings.

In his editorial creation he deals a philosophically refined evaluate of Hegel's principles which incorporates a survey of the full of his notion and special research of the terminology he used.

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Extra resources for A Commentary on Hegel's Philosophy of Mind

Sample text

According to this conception, it is the physical not the biological world which lies at the base of nature. With Einstein’s refutation of Newton and the emergence of quantum theory, there is certainly a debate over whether space and time or matter are the basic elements of physical events. But no matter how we answer this question, the conception is one which reduces biological events to physical events, either directly or via chemistry. It is probably fair to say that this view of the universality of physical nature is the most widely accepted.

There we saw that despite the presence of human artifacts the idea conveyed by the human- 30 Chapter One ized “middle landscape” is that machine technology is thoroughly integral to the landscape but was made so only by excluding real concrete labor and by naturalizing the human artifacts that would otherwise have encroached on nature. 32 The exclusion of concrete labor from the universality of nature is not just a means of denying the working class its history, nor simply a ritual acquiescence to the delicate sensitivities of the leisured classes, for whom, upon being confronted with the real source of their wealth, the very sight of work brings on a swoon.

Describing these periods as two world-historic stages in “man’s domination of nature,” Schmidt notes 36 Chapter One that the early predominance of nature over history and of the Object over the Subject is reversed in bourgeois society; with capitalism history dominates nature, the Subject dominates the Object (pp. 121, 177). For Schmidt, therefore, “there are, strictly speaking, only two truly historical dialectics for Marxist theory: the dialectic of the transition from the classical-feudal to the bourgeois epoch .

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