HEGEL power point presentation. triadic movement.

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1. Georg Wilhelm Friedrich Hegel (1770-1831) Reporters: Francis Angelo Piscos Rovic Villalon

2. Georg Wilhelm Friedrich Hegel (1770-1831) BIOGRAPHY Born on August 27. at  Stuttgart, Germany 1770

3. BIOGRAPHY Born on August 27. at  Stuttgart, Germany 1770 17 88 enrolled in the Protestant theological foundation of the University of Tübingen obtained a post in the University of Jena and his first published work, on the Difference between the Philosophical System of Fichte and Schelling. 1801 Collaboration with Schelling in editing the Critical Journal of Philosophy 1802-1803

4. 17 88- 1793 enrolled in the Protestant theological foundation of the University of Tübingen BIOGRAPHY Born on August 27. at  Stuttgart, Germany 1770 obtained a post in the University of Jena and his first published work, on the Difference between the Philosophical System of Fichte and Schelling. 1801 Collaboration with Schelling in editing the Critical Journal of Philosophy 1802-1803 obtained a post in the University of Jena and his first published work, on the Difference between the Philosophical System of Fichte and Schelling. 1801

5. BIOGRAPHY Born on August 27. at  Stuttgart, Germany 1770 enrolled in the Protestant theological foundation of the University of Tübingen obtained a post in the University of Jena and his first published work, on the Difference between the Philosophical System of Fichte and Schelling. Collaboration with Schelling in editing the Critical Journal of Philosophy 1802-1803 17 88- 1793 1801

6. BIOGRAPHY Born on August 27. at  Stuttgart, Germany 1770 enrolled in the Protestant theological foundation of the University of Tübingen obtained a post in the University of Jena and his first published work, on the Difference between the Philosophical System of Fichte and Schelling. 17 88- 1793 1801 Collaboration with Schelling in editing the Critical Journal of Philosophy 1802-1803 “ The Phenomenology of Mind or The Phenomenology of the Spirit ” at midnight before the Battle of Jena 1807

7. BIOGRAPHY Born on August 27. at  Stuttgart, Germany 1770 enrolled in the Protestant theological foundation of the University of Tübingen obtained a post in the University of Jena and his first published work, on the Difference between the Philosophical System of Fichte and Schelling. 17 88- 1793 1801 Collaboration with Schelling in editing the Critical Journal of Philosophy 1802-1803 “ The Phenomenology of Mind or The Phenomenology of the Spirit ” at midnight before the Battle of Jena 1807 1811  marry Marie von Tucher , with whom he had three children.  He became the headmaster and philosophy teacher at a gymnasium (high school) in Nuremberg 1808-1815

8. BIOGRAPHY Born on August 27. at  Stuttgart, Germany 1770 enrolled in the Protestant theological foundation of the University of Tübingen obtained a post in the University of Jena and his first published work, on the Difference between the Philosophical System of Fichte and Schelling. 17 88- 1793 1801 Collaboration with Schelling in editing the Critical Journal of Philosophy 1802-1803 He became the headmaster and philosophy teacher at a gymnasium (high school) in Nuremberg 1808-1815 1811  marry Marie von Tucher , with whom he had three children.  1811-1816 became rector of the secondary school at Niimberg , where he remained until 1816. At the same year he wrote his influential Science of Logic, which brough t him invitations from several universities. “ The Phenomenology of Mind or The Phenomenology of the Spirit ” at midnight before the Battle of Jena 1807

9. BIOGRAPHY Born on August 27. at  Stuttgart, Germany 1770 enrolled in the Protestant theological foundation of the University of Tübingen obtained a post in the University of Jena and his first published work, on the Difference between the Philosophical System of Fichte and Schelling. 17 88- 1793 1801 Collaboration with Schelling in editing the Critical Journal of Philosophy 1802-1803 He became the headmaster and philosophy teacher at a gymnasium (high school) in Nuremberg 1808-1815 1811  marry Marie von Tucher , with whom he had three children.  1811-1816 became rector of the secondary school at Niimberg , where he remained until 1816. At the same year he wrote his influential Science of Logic, which brough t him invitations from several universities. 1816 he managed to return to his university career by being appointed to a chair in philosophy at the University of Heidelberg,

10. BIOGRAPHY Born on August 27. at  Stuttgart, Germany 1770 enrolled in the Protestant theological foundation of the University of Tübingen obtained a post in the University of Jena and his first published work, on the Difference between the Philosophical System of Fichte and Schelling. 17 88- 1793 1801 Collaboration with Schelling in editing the Critical Journal of Philosophy 1802-1803 He became the headmaster and philosophy teacher at a gymnasium (high school) in Nuremberg 1808-1815 1811  marry Marie von Tucher , with whom he had three children.  1811-1816 became rector of the secondary school at Niimberg , where he remained until 1816. At the same year he wrote his influential Science of Logic, which brough t him invitations from several universities. 1816 he managed to return to his university career by being appointed to a chair in philosophy at the University of Heidelberg, 1821 in Berlin Hegel published his major work in political philosophy,  Elements of the Philosophy of Right , based on lectures given at Heidelberg but ultimately grounded in the section of the  Encyclopaedia Philosophy of Spirit  dealing with  objective spirit . 1818 he was offered and took up the chair of philosophy at the University of Berlin, the most prestigious position in the German philosophical world

11. BIOGRAPHY 1811-1816 became rector of the secondary school at Niimberg , where he remained until 1816. At the same year he wrote his influential Science of Logic, which brough t him invitations from several universities. He became the headmaster and philosophy teacher at a gymnasium (high school) in Nuremberg 1808-1815 Born on August 27. at  Stuttgart, Germany 1770 enrolled in the Protestant theological foundation of the University of Tübingen obtained a post in the University of Jena and his first published work, on the Difference between the Philosophical System of Fichte and Schelling. 17 88- 1793 1801 Collaboration with Schelling in editing the Critical Journal of Philosophy 1802-1803 1811  marry Marie von Tucher , with whom he had three children.  1816 he managed to return to his university career by being appointed to a chair in philosophy at the University of Heidelberg, 1818 he was offered and took up the chair of philosophy at the University of Berlin, the most prestigious position in the German philosophical world 1821 in Berlin Hegel published his major work in political philosophy,  Elements of the Philosophy of Right , based on lectures given at Heidelberg but ultimately grounded in the section of the  Encyclopaedia Philosophy of Spirit  dealing with  objective spirit .

12. BIOGRAPHY 1811-1816 became rector of the secondary school at Niimberg , where he remained until 1816. At the same year he wrote his influential Science of Logic, which brough t him invitations from several universities. He became the headmaster and philosophy teacher at a gymnasium (high school) in Nuremberg 1808-1815 Born on August 27. at  Stuttgart, Germany 1770 enrolled in the Protestant theological foundation of the University of Tübingen obtained a post in the University of Jena and his first published work, on the Difference between the Philosophical System of Fichte and Schelling. 17 88- 1793 1801 Collaboration with Schelling in editing the Critical Journal of Philosophy 1802-1803 1811  marry Marie von Tucher , with whom he had three children.  1816 he managed to return to his university career by being appointed to a chair in philosophy at the University of Heidelberg, 1818 he was offered and took up the chair of philosophy at the University of Berlin, the most prestigious position in the German philosophical world 1821 in Berlin Hegel published his major work in political philosophy,  Elements of the Philosophy of Right , based on lectures given at Heidelberg but ultimately grounded in the section of the  Encyclopaedia Philosophy of Spirit  dealing with  objective spirit . 1831 Died in Berlin. The cause of death was cholera, which was a major epidemic at the time.

13. BIOGRAPHY 1811-1816 became rector of the secondary school at Niimberg , where he remained until 1816. At the same year he wrote his influential Science of Logic, which brough t him invitations from several universities. He became the headmaster and philosophy teacher at a gymnasium (high school) in Nuremberg 1808-1815 Born on August 27. at  Stuttgart, Germany 1770 enrolled in the Protestant theological foundation of the University of Tübingen obtained a post in the University of Jena and his first published work, on the Difference between the Philosophical System of Fichte and Schelling. 17 88- 1793 1801 Collaboration with Schelling in editing the Critical Journal of Philosophy 1802-1803 1811  marry Marie von Tucher , with whom he had three children.  1816 he managed to return to his university career by being appointed to a chair in philosophy at the University of Heidelberg, 1818 he was offered and took up the chair of philosophy at the University of Berlin, the most prestigious position in the German philosophical world 1821 in Berlin Hegel published his major work in political philosophy,  Elements of the Philosophy of Right , based on lectures given at Heidelberg but ultimately grounded in the section of the  Encyclopaedia Philosophy of Spirit  dealing with  objective spirit . 1831 Died in Berlin. The cause of death was cholera, which was a major epidemic at the time.

14. Georg Wilhelm Friedrich Hegel (1770-1831) PUBLISHED WORKS PUBLISHED WORKS

15. PUBLISHED WORKS

16. Georg Wilhelm Friedrich Hegel (1770-1831) ABSOLUTE MIND PUBLISHED WORKS

17. German idealism – mind is ultimately the source and content of knowledge not physical objects or some mysterious thing-in-itself. For Hegel all objects of our knowledge are the products of mind, not our minds but by an absolute subject, an Absolute Mind . ABSOLUTE MIND

18. Absolute Idea- embodies the totality of reason, the complete understanding of everything that exists. Imagine it as the blueprint or map of reality, encompassing all knowledge, logic, history, and the development of consciousness. Absolute Mind- refers to the process of knowing, the active thinking and reflection that allows us to grasp the Absolute Idea. It's the dynamic aspect of comprehending the totality of reason. Difference between Absolute Mind and Absolute Idea

19. ABSOLUTE MIND KANT HEGEL Categories of the mind merely make knowledge possible. The mind brings to experience and by which the mind can understand the world of experience. categories have a type of existence that is independent of any individual's mind. Hegel argued that these categories exist in a way that's independent of any individual's mind. They aren't just ideas we come up with on our own. Hegel believed these categories reflect the inherent order and structure of the universe. Our minds didn't create this order; they simply tap into it. …the existence of the categories is grounded in the Absolute Mind .

20. ABSOLUTE MIND “Reality is rationality or Thought.” Reality isn't chaotic but has an underlying order. Reason is the key to understanding this order. This order isn't imposed by us; it's already there. The human mind isn't isolated from the world. We are part of a larger reality, and our capacity for thought has evolved alongside it. The "object" of thought, then, isn't just something external; it's something we can grasp because our thinking resonates with the underlying structure of the universe (which Hegel believed to be inherently rational).

21. ABSOLUTE MIND For example;

22. ABSOLUTE MIND For Hegel, true reality isn't simply what we perceive through our senses. It's the deeper understanding achieved by comprehending the Absolute Idea. This involves grasping the connections, contradictions, and historical development of everything that exists. Hegel's arguments have been set forth; (1) We must reject the notion of an unknowable thing-in-itself, and (2) the nature of reality is thought, rationality, and ultimate reality is the Absolute Idea .

23. Georg Wilhelm Friedrich Hegel (1770-1831) NATURE OF REALITY PUBLISHED WORKS

24. NATURE OF REALITY Hegel looked upon the world as an organic process. Analogy of a Seed Growing: Imagine a seed (representing the initial potential) growing into a complex plant (representing the full development). The world, for Hegel, undergoes a similar process. It starts with a basic level of reason (Geist) that unfolds through the dialectic and interaction with itself to reach a more complex and comprehensive understanding of reality.

25. NATURE OF REALITY Benefits of Viewing the World as Organic This view allows Hegel to explain: Change and Development: The world is not static, but constantly evolving through the dialectic. Interconnectedness: All things are related and influence each other. Progress and Meaning: History has a direction – the development of Geist towards self-understanding.

26. NATURE OF REALITY Hegel doesn't suggest the Absolute is a separate realm beyond the ordinary world. Instead, the Absolute encompasses everything that truly exists - the totality of reality, including the physical world, history, ideas, and the development of consciousness. Hegel believed that the inner essence of the Absolute could be reached by human reason because the Absolute is revealed in Nature as well as in the working of the human mind.

27. NATURE OF REALITY What connects these three—the Absolute, Nature, and the mind—is Thought itself. Thought is the tool that allows us to bridge the gap between our subjective experience and the objective order of the universe. For Hegel human thought is a process a dialectic process .

28. Sense-certainty In Hegel's philosophy, sense-certainty represents the most basic level of human interaction with the world. Direct Experience: Sense-certainty focuses on immediate, unreflective experience through our senses. It's about perceiving things directly, like "This apple is red" or "This wall is cold." Limited and Unreliable: Hegel views sense-certainty as limited and unreliable. Our senses can deceive us, and direct experience alone doesn't provide a complete understanding of reality. For example, the sun appears to go around the Earth from our perspective, but science reveals a more complex truth.

29. Sense-certainty Focus on "This" and "Now": Sense-certainty emphasizes the particular – the "this" and the "now." It doesn't grasp the broader context or the underlying relationships between things. For example, focusing only on the "redness" of the apple doesn't tell us about its sweetness, nutritional value, or place in the ecosystem. The "Pretension" of Truth: Hegel argues that sense-certainty has a "pretension" of truth, meaning it presents itself as a complete understanding of reality, which is not the case.

30. Sense-certainty Sense-certainty plays a crucial role in Hegel's dialectic, the process of development through conflict and resolution. It serves as the thesis (initial starting point) in the dialectic of perception. As we encounter limitations and contradictions in our sensory experience, we move beyond it towards a more comprehensive understanding.

31. Sense-certainty To overcome the limitations of sense-certainty, Hegel argues we need to move towards: Perception: We begin to differentiate objects from their qualities, recognizing the apple as distinct from its redness. Understanding: We categorize objects and concepts, building a more systematic understanding of the world. Reason: We employ logic and critical thinking to analyze and connect concepts, reaching a deeper level of knowledge.

32. Sense-certainty Differences between reason (Vernunft) and understanding (Verstand) in Hegel's philosophy: Understanding (Verstand) Focuses on Specifics: Understanding deals with categorizing and classifying objects and concepts in the world. It creates a mental framework for making sense of our experiences. Think of it like sorting objects by color, size, or function. Relies on Rules and Logic: Understanding uses established rules, logic, and analysis to understand the relationships between things. It's a powerful tool for everyday life and scientific inquiry.

33. Sense-certainty Differences between reason (Vernunft) and understanding (Verstand) in Hegel's philosophy: Understanding (Verstand) Limited Scope: While valuable, understanding has limitations. It struggles with complex ideas, contradictions, and the dynamic nature of reality. Imagine trying to understand the growth of a plant by just categorizing its parts.

34. Sense-certainty Differences between reason (Vernunft) and understanding (Verstand) in Hegel's philosophy: Reason (Vernunft): Grasps Underlying Relationships: Reason goes beyond categorization to grasp the underlying unity and connections within reality. It seeks to understand the "why" behind things, not just the "what." Employs Dialectic: Reason utilizes the dialectic (thesis, antithesis, synthesis) to understand how concepts and ideas develop through conflict and resolution. This allows for a more dynamic and comprehensive understanding.

35. Sense-certainty Differences between reason (Vernunft) and understanding (Verstand) in Hegel's philosophy: Reason (Vernunft): Approaches the Absolute: Reason, in its ideal form, strives to comprehend the Absolute, the totality of all that exists. While some argue achieving this "Absolute Knowledge" is impossible, it remains the ultimate goal for reason.

36. Sense-certainty Differences between reason (Vernunft) and understanding (Verstand) in Hegel's philosophy: Furthermore, imagine trying to understand a car. Understanding might categorize its parts (engine, wheels, seats), but reason would grasp how these parts work together to create a functioning whole. Reason would also consider the car's place in a larger system (transportation, societal impact).

37. Georg Wilhelm Friedrich Hegel (1770-1831) LOGIC AND THE DIALECTIC PROCESS PUBLISHED WORKS

38. LOGIC AND THE DIALECTIC PROCESS Reality isn’t chaotic. Thought Reflects, Not Creates. Logic, then, is the process by which we deduce, from our experiences of the actual, the categories that describe the Absolute. This process of deduction is at the very heart of Hegel's dialectic philosophy. Dialectic is a method of argument for solving disagreement; reaching the truth by exchanging logical arguments. Hegelianism believes that the human mind cannot understand anything unless it is split into two opposites. Dialectic= extracting the truth

39. LOGIC AND THE DIALECTIC PROCESS Hegel's dialectic process exhibits a triadic movement. this triadic structure of the dialectic process is described as a movement from thesis to antithesis and finally to synthesis.

40. LOGIC AND THE DIALECTIC PROCESS To illustrate Hegel's dialectic method, we can take the first basic triad of his logic, namely, the triad of Being, Nothing, and Becoming. This first triad of Being, Nothing, and Becoming sets the stage for understanding the world as a dynamic process. It highlights the limitations of static concepts and emphasizes the importance of contradiction and change in driving development.

41. LOGIC AND THE DIALECTIC PROCESS Concept of Being, nonbeing and becoming. Hegel introduces the most general and all-inclusive notion of “pure being”—meaning anything that in any sense could be said to be. He then shows that this concept contains a contradiction— namely, that it requires the opposite concept of “nothingness” or “not- being” for it to be fully understood. Hegel then shows that this contradiction is simply a conflict between two aspects of a single, higher concept in which they find resolution.

42. LOGIC AND THE DIALECTIC PROCESS Concept of Being, nonbeing and becoming. In the case of “being” and “not-being”, the concept that resolves them is “becoming.” When we say that something “becomes”, we mean that it moves from a state of not-being to a state of being—so it turns out that the concept of “being” that we started off with was not really a single concept at all, but merely one aspect of the three-part notion of “becoming.” The vital point here is that the concept of “becoming” is not introduced from “outside”, as it were, to resolve the contradiction between “being” and “not-being.”

43. LOGIC AND THE DIALECTIC PROCESS Concept of Being, nonbeing and becoming. On the contrary, Hegel’s analysis shows that “becoming” was always the meaning of “being” and “not- being”, and that all we had to do was analyze these concepts to see their underlying logic. This resolution of a thesis (being) with its antithesis (not-being) in a synthesis (becoming) is just the beginning of the dialectical process, which goes on to repeat itself at a higher level. That is, any new synthesis turns out, on further analysis, to involve its own contradiction, and this in turn is overcome by a still richer or “higher” notion.

44. LOGIC AND THE DIALECTIC PROCESS Concept of Being, nonbeing and becoming. All ideas, according to Hegel, are interconnected in this way, and the process of revealing those connections is what Hegel calls his “dialectical method.”

45. LOGIC AND THE DIALECTIC PROCESS Dialectic and Self-Consciousness Hegel believes that we are born lacking Self- consciousness then come to awareness of ourselves as self. So, What is the process of becoming the self? how does a human being come to consciousness of itself as a self ?  It’s through confrontation with the other.

46. LOGIC AND THE DIALECTIC PROCESS

47. LOGIC AND THE DIALECTIC PROCESS Dialectic and Self-Consciousness Selves are not born but made. A child develops a sense of self mainly because others treat it as self . Thusly, it is socially constructed depending on the treatment.  The self can come to full self Consciousness through encountering the other.

48. LOGIC AND THE DIALECTIC PROCESS Master Slave Dialectic Every individual needs recognition from “the other” to ensure his Selfhood.  In the battle between master and slave, the slave looses by choosing a life of servitude over death at the hands of his master. However, The master cannot enjoy his victory because the slave , who is not equal in status, cannot freely acknowledge or recognize his master and his acknowledgment is forced.  Recognition is only possible by someone who is like the master in status.

49. LOGIC AND THE DIALECTIC PROCESS Master Slave Dialectic The master: by being served , looses contact with reality and becomes dependent.  Through labor, a slave can achieve consciousness. If recognition is forced= doubts of master continue (lacks being-for-other) as the other is removed.

50. Georg Wilhelm Friedrich Hegel (1770-1831) PHILOSOPHY OF NATURE PUBLISHED WORKS

51. PHILOSOPHY OF NATURE Nature as the "Other" Externalization Nature represents the externalization of the Absolute Idea. It's the Idea "outside itself" because it exists in a separate realm, not yet fully self-aware or unified with reason. Imagine the Absolute Idea as a seed containing the potential for a complex plant. Nature is the initial stage of the plant's growth, where its full potential hasn't yet unfolded.

52. PHILOSOPHY OF NATURE Characteristics of Nature Unconscious Reason N ature exhibits unconscious reason. It follows logical principles and laws, but lacks the self-awareness and reflection of Geist (Spirit). Think of an ecosystem functioning perfectly without the animals or plants within it understanding the underlying principles.

53. PHILOSOPHY OF NATURE Beyond Nature The Rise of Spirit Spirit (Geist) emerges from Nature. It represents the conscious unfolding of reason in the world. Through human consciousness, history, art, and culture, Geist strives towards a more complete understanding of the Absolute Idea.

54. PHILOSOPHY OF NATURE Nature exhibits the laws of mechanics, physics, and organics. Mechanics (The Realm of the Abstract): This is the most basic stage, focusing on abstract principles and unconscious reason. It deals with things like space, time, mass, and motion. Think of planets orbiting the sun or objects falling due to gravity. Here, the laws are rigid and deterministic, with little room for variation.

55. PHILOSOPHY OF NATURE Nature exhibits the laws of mechanics, physics, and organics. 2. Physics (The Realm of Material Bodies): Physics builds upon mechanics, introducing material bodies and their interactions. It explores concepts like electricity, magnetism, light, and sound. While still driven by underlying laws, there's more complexity compared to mechanics. This reflects the increasing differentiation of the Absolute Idea within nature.

56. PHILOSOPHY OF NATURE Nature exhibits the laws of mechanics, physics, and organics. 3. Organics (The Realm of the Living): This is the most complex stage, showcasing the emergence of life and organisms. It deals with biological processes, growth, reproduction, and adaptation. Here, the laws are more flexible, allowing for a degree of self-organization and the emergence of new forms through the dialectic (thesis, antithesis, synthesis).

57. PHILOSOPHY OF NATURE Nature is the realm of necessity whereas Spirit is freedom. Necessity: Represents the underlying order and structure of reality. It encompasses the laws of nature, the limitations of our existence, and the historical context in which we live. These are forces beyond our immediate control that shape our world. Think of gravity as a necessity. We can't escape it, but we can learn to understand and utilize it (e.g., building bridges).

58. PHILOSOPHY OF NATURE Nature is the realm of necessity whereas Spirit is freedom. Freedom: Refers to our ability to act intentionally and make choices. However, Hegel argues true freedom isn't simply acting on impulse or desires . It involves understanding necessity and acting in accordance with the underlying order of things. By understanding the historical context, social structures, and natural laws that shape our world, we can make informed choices within those parameters.

59. PHILOSOPHY OF NATURE Reconciliation of Freedom and Necessity "Freedom is the recognition of necessity" is a famous Hegelian quote. It captures the idea that true freedom comes from understanding the limitations and structures that shape our world, not fighting against them. Imagine a bird. It's free to fly, but within the constraints of gravity and its physical limitations. By understanding these limitations, it can fly effectively.

60. Georg Wilhelm Friedrich Hegel (1770-1831) PHILOSOPHY OF SPIRIT PUBLISHED WORKS

61. PHILOSOPHY OF SPIRIT The elements of his dialectic in which the thesis is subjective spirit, the antithesis is objective spirit, and the synthesis is Absolute Spirit. The Absolute Spirit finds its manifestation in the minds of individuals; in the social institutions of family, civil society, and the state; and, finally, in art, religion, and philosophy.

62. PHILOSOPHY OF SPIRIT Subjective spirit  refers to the inner workings of the human mind Objective spirit  represents the mind in its external embodiment in the social and political institutions. Absolute Spirit. At the apex of knowledge are art, religion, and philosophy. HEGEL’S CRITIQUE OF KANT

63. PHILOSOPHY OF SPIRIT Characteristics of the Philosophy of Spirit Freedom: Spirit strives for freedom, not just individual freedom, but a collective realization of freedom within the social and historical context. Recognition: The desire for recognition plays a crucial role in the development of Spirit. Individuals and groups seek recognition within society and the historical process.

64. PHILOSOPHY OF SPIRIT Characteristics of the Philosophy of Spirit Dialectic: The dialectic (thesis, antithesis, synthesis) remains a central concept. Spirit progresses through conflict and resolution, leading to a more comprehensive understanding of itself and the world.

65. PHILOSOPHY OF SPIRIT Natural Movement From The Individuals Concept Of Right To The State's Authority Over Society. Abstract Right ( Recht ): This is the thesis, representing the most basic level of legal and social order. It focuses on individual rights and freedoms, like property rights and contracts. Hegel might refer to this as "right" but not specifically as "right" in the moral sense.

66. PHILOSOPHY OF SPIRIT Natural Movement From The Individuals Concept Of Right To The State's Authority Over Society. Morality ( Moralität ): This acts as the antithesis. Here, the focus shifts to individual conscience, duty, and ethical principles. People grapple with what is "good" and "right" on a personal level, potentially leading to conflict with abstract rights.

67. PHILOSOPHY OF SPIRIT Natural Movement From The Individuals Concept Of Right To The State's Authority Over Society. Ethical Life ( Sittlichkeit ): This is the synthesis, where the contradictions between abstract right and morality are resolved. Social institutions like the family, civil society, and the state emerge, embodying a higher level of ethical life that integrates individual rights with social duties and moral principles.

68. Georg Wilhelm Friedrich Hegel (1770-1831) ETHICS AND POLITICS PUBLISHED WORKS

69. ETHICS AND POLITICS Hegel says that individuals are aware of freedom. We express our freedom most concretely by an act of will. Will and reason as synonymous, saying that "only as thinking intelligence, will is free will.“ The Concept of Right

70. ETHICS AND POLITICS Free people, however, are able to "alienate" themselves from property, and this we do through "contract." A contract is the product of two free wills agreeing to exchange property. For example the dialectic relation between "right" and "wrong" produces the tension between the way the "wrong" will acts and the way the will should act in order to be universal, that is, rational. This tension or conflict between right and wrong is what gives rise to morality. The Concept of Right

71. ETHICS AND POLITICS For Hegel the essence of morality is found internally in a person's intention and purpose. Moral responsibility, then, begins with those acts that can be assigned to a free will—a will that intends the act. But, Hegel argues, this subjective aspect of the act does not exhaust the full scope of morality. The Concept of Right

72. ETHICS AND POLITICS The dialectic process in this ethical sphere is constantly moving toward a greater harmony between the subjective and the objective, and in this regard Hegel described the good as the realization of freedom, the absolute final purpose of the world.,  For Hegel, the realization of freedom had to occur within the limit of duty. In this sense the freest person is the one who most completely fulfills his or her duty. The Concept of Right

73. ETHICS AND POLITICS Between the individual and the state there are two dialectic steps: the family and society . The family is as it were, the first stage of the objective will. In marriage two people give up their individual wills to some degree in order to become one person. The State

74. ETHICS AND POLITICS Analyzing the dialectic development of the state and is not giving a historical account of its emergence. The state is the synthesis of the family and of civil society. The family, in this analysis, stands for the embodied universal, whereas civil society represents particularity insofar as each individual, unlike the members of a family, sets his or her own goals. The State

75. ETHICS AND POLITICS When it comes to the relations between states, Hegel emphasizes the autonomy and absolute sovereignty of each state. The State

76. ETHICS AND POLITICS In Hegel's view the history of the world is the history of nations. The dynamic unfolding of history represents the "'progress in the consciousness of freedom." W orld History

77. ETHICS AND POLITICS For Hegel the time process of history was the logical process of the dialectic. History is moving toward a purposive end, namely, freedom. To illustrate the dialectic of history, Hegel used examples of various nations, which, he thought, showed the three moments in the development of freedom. W orld History

78. ETHICS AND POLITICS According to Hegel, when the individual acts according to the universal, rational will of the whole society. W orld History

79. ABSOLUTE SPIRIT  In the process of dialectic, knowledge of the Absolute is the synthesis of subjective spirit and objective spirit. Because reality is rationality (Thought, Idea), it followed for Hegel that our knowledge of the Absolute is actually the Absolute knowing itself through the finite spir it of human beings.

80. ABSOLUTE SPIRIT Our consciousness of the Absolute, Hegel says, is achieved progressively as we move through the three stages from art, to religion, and finally to philosophy.

81. ABSOLUTE SPIRIT Although art can direct consciousness toward the Absolute, religion comes closer to it precisely because the Absolute is Thought. At the same time, religious thought, Hegel says, is pictorial thought. Hegel regarded Christianity as the pictorial representation of philosophy. The history of philosophy is for Hegel, therefore, the development of the Absolute's self consciousness in the mind of people.

82. Georg Wilhelm Friedrich Hegel (1770-1831) Reporters: Francis Angelo Piscos Rovic Villalon

83. REFERENCES The Philosophy Book: Big Ideas Simply Explained (Buckingham et al, 2011) A History of Philosophy Volume VII Modern Philosophy:From the Post-Kantian Idealist to Marx, Kierkegaar , and Nietzsche (Copleston, 1994) How Philosophy Works: The Concepts Visually Explained (Weeks et al, 2019) Socrates to Sartre and Beyond : A History of Philosophy ( Stumpf and Fieser , 2012)