Philosophy type of slidesVelasquez13e_PPT_ch01.pptx
WhitneyEaston
9 views
28 slides
Mar 06, 2025
Slide 1 of 28
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
About This Presentation
In chapter 1 of Houlgate’s An Introduction to Hegel, the author starts by introducing the idea that human consciousness is presupposed by certain categories of thought that frame what we can know epistemologically. This basic idea of categories is similar to the idea proposed by Kant in the Critiq...
In chapter 1 of Houlgate’s An Introduction to Hegel, the author starts by introducing the idea that human consciousness is presupposed by certain categories of thought that frame what we can know epistemologically. This basic idea of categories is similar to the idea proposed by Kant in the Critique of Pure Reason, but differs in an important respect because Kant holds that we can only truly know the phenomenological world of sensory experience and that, because our sensory input is shaped by our human categories of understanding, we can not really know the noumenal world (or the world as it actually is). Hegel argues that because we are part of nature, and derive from the natural world, that our categories have been shaped in a way that actually sees the world as it is and not just a phenomenological illusion that hides what is truly behind the curtain. This seemingly small change is actually enormous because it means that we can come to know Truth and the world we experience is not, as Nietzsche would argue, just a human fictional contrivance. In this sense, something like causality is not just a human concept that we impose on things, but is actually a constituent part of the world.
Another important difference between Hegel and Kant is that Kant sees the categories as unchanging, while Hegel sees them more in a historical light wherein they change, whether for better or worse, according to historical epoch and the advancing of civilizations. The milieu of categorical presuppositions combine to form a particular metaphysic within a culture or society. This represents the geist or spirit of that society. The world spirit comes to know itself through these changing categories and all revolutions in science, history, and politics, derive from the changing metaphysical vision of a society. In the text, this idea is connected with Thomas Kuhn’s notion of a “paradigm shift” and the ensuing changes in worldview that this shift ushers in. These changes in paradigm are not just brought about by changes in categories for Kuhn but also by technological advances. For Kuhn though, these changes are endless and will always progress, so the concept of the “end of history” would not align with Kuhn’s framework. For Hegel, humans do not just change concepts and paradigms for the sake of knowledge but more importantly for the sake of human freedom and self-determination. Thus, for H
comes to an end when all humans realize that they are free and fully able to achieve self-determination. Although all societies are moving towards greater freedom and self-determination, they each can have their unique way of achieving that goal. This historicism provides temporal and geographic context to history, a “spirit of the age,” beyond a singular vision of human progress. In this sense Hegel’s view is both universalistic and relativistic, or perhaps monistic and pluralistic. This means that the philosophy of any region or time must be living and not simply an attempt to