Empirical Psychology is provided to study the human mind. But Psychology is always more or less stuck at the level of animal psychology. Because Empirical consciousness seeks absolute objectivity, for that very reason the study of the subjective Self is considered beyond scientific investigation. Empirical psychology is thus just as one-sided as the subjectivism it avoids. When the mind is studied by this method, it is studied as a mind-as-object, as bodily behavior, as brain tissue, or as in Hegel's day as bumps on the skull. A Self consciousness which views itself as a deterministic knee-jerk of animal reflexes necessarily negates its own Self certainty, since it sees its own reality outside itself.
Do behaviorists understand their own behavior of analysing the behavior of others? Do they really only experience themselves as reflexes of limbs and tongue? This is the phenomenological reply to B F Skinner's challenge to the dignity of self consciousness. This doesn't mean that the existentialist is right, that we are totally free, and all our choices are arbitrary. It will not do to abandon one extreme for the other. We are not mere bone and mere conditioned reflexes. But neither are we mere subjectivity, unrelated to natural conditions.
Contents of Hegel's Encyclopaedia of the Philosophical Sciences in Outline
We are supine to a certain degree accent 'degree' of conditionability and determinism. Half of our truth is freedom, the other half is that our 'reality is a bone.
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Discovering the natural limits of Empirical consciousness, we arrive at a more holistic vision. We break out of the passivity of mere observation. Our subjectivity is just as valid as our objectivity, so Empirical psychology is not the final understanding of people. When we objectify our subjectivity, then we transform theory into practice.
As objective subjects we are no longer isolated individuals. As concrete selves in a concrete society, we share ideas.
We already knew that, since we have always shared local morality since infancy. Ethical consciousness begins with the immediate fact of a family, without which a Self does not exist. A child leaves home and often marries, where male and female, both antithetic, join in synthetic union, and produce offspring to carry on the family estate.
Where the female is the domain of Divine Law and the male is the domain of Human Law, the synthesis is a practical ethic which expands to include the whole community. A family participates in the social economy, where honesty, thrift and reliability are highly valued virtues. In this realm, the literature of heroism best portrays our self image.
Practical affairs are easily exaggerated in literature, so the good guy is entirely good and the bad guy is entirely bad, making choices simple and partisanship palatable. But conscience can become arrested at the level of fiction. People of conscience strive for social harmony, sometimes to the extreme of puritanism. They are often highly valued, but sometimes they go too far and try to guide the world towards pettiness.
Virtue should also be aware of the ways of the world, and live comfortably within the world with tolerance and forgiveness. The weakness of Ethical Consciousness is that it sometimes opposes worldliness to the extreme of moral arrogance. It harshly judges the joyful person who interacts with the world, who engages the world in a game of skill and competence which gives meaning to the world. It turns its back on the heroic soldier because of minor infractions. Law is the institution which regulates our impositions upon each other. Even people of conscience sometimes have to learn that others have rights, too.
The Law is necessary, and whoever sees that sees that it is not arbitrary nor imposed from above person is more at home in society. The rationale of Law lies in its social, Objective will, its relative universality, that is, on natural Democracy. Those who don't see this imagine that Laws were invented at some point by powerful men who invented the Law for their own convenience. This is naive, since there has never been a time, from prehistoric days to the present, when Law did not exist. With objective spirt we arrive at explicit self-consciousness. Before this, we experience only a greater or lesser implicit self- consciousness.
Now the individual realizes self-consciousness is not merely individual, but social, and with this realization achieves awareness of social responsibility. Objective spirit is another word for my local culture.
Individuals in a system of economic relations presuppose a culture, an objective spirit. When I open my infant eyes, I see my people already moving in some social relation to productivity and industry, as owners or employees. I am born in a social relation. My local culture begins with my natal family.
My first lesson is a tragedy. I want to be loyal, but there are conflicting claims on my loyalty.
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Feminine values and masculine values often clash, and the hearth can clash with the worldly call. Tragedy implies both duty and guilt, and has no age limit. Should we testify against our family members? A soldier who dutifully goes to war betrays his sick old mother at home, but the son who remains to care for her knows he betrays his comrades in arms. There can be no victory in tragedy. Tragedy is first crystallized in literature in ancient Roman culture.
Hegel: Social and Political Thought
The legal person of the Roman legal system evolved into the hero of Roman literature. Freed from tradition, the legal person is a liberation which rests upon sharing the freedom of the Head of State. The Head of State is surrounded by courtiers and cultured elite. To be invited into this company requires the utmost discipline in courtesy, education and achievement.
Only self sacrifice, strenuous effort, in Hegel's word, alienation, can become cultured. Obviously, Hegel's definition of alienation is different from Marx' definition, the alienation of the worker from the means of production.
For Hegel, alienation is the extra work needed to raise an average person to a high level of culture. But culture, to the average person, seems remote and unreachable, hovering over and humiliating the average person. Those who pass through the fire of alienation rise to the cultured class, as opposed to the average class. A new class rises to bridge the gap between the two classes, the professional class of advisors, doctors, educators and so on, to meet the average class half way.
Given this stratification, language develops in two broad directions, up and down.
A Commentary on Hegel's Philosophy of Mind
Flattery, a talking up to people of presumably more culture, and arrogance, a talking down to people of presumably less, develop to the level of arts. These social critics, these talented drop-outs, possess a wit which sometimes achieves art. The bohemian poet uses the tools of culture against culture. Where the state is rational, the bohemian toys with the irrational. Where the state is irrational, the bohemian is quick to be rational. Joining domestic morality and working class morality, the bohemian reminds the State of its evident failures.
The bohemian, the irreverent rationalist, violently argues with the pious conservative. Alienation and guilt are too expensive, claims the bohemian, who then brings on the Age of Enlightenment, the struggle between faith and intellect, well represented by the French Revolution. The Enlightenment demands freedom of reason, freedom to disbelieve in ghosts and goblins, freedom from foolishness and even State foolishness.
All else is superstition and should be rejected for the good of all. Revision history. Google Books no proxy Setup an account with your affiliations in order to access resources via your University's proxy server Configure custom proxy use this if your affiliation does not provide a proxy. Configure custom resolver. The Phenomenology of Mind. Michael Inwood ed.