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Intellectual achievements development

Hegel was not limited to any one topic, he was busy with the problems of politics, logic, law, political philosophy, the philosophical history of science and metaphysics, as well as the metaphysics of knowledge. His writings and lectures give us an idea of the depth and breadth of his thinking. Hegel was one of the greatest philosophers of the nineteenth century.

Hegel gives us a list of categories in the metaphysics of knowledge. These categories are: Being, Idea, Mind, Thought, Consciousness and Event. Of these categories, he cited the first four specific examples: being, idea, mind, and thought. He describes each as representing a lower level of knowledge, and these categories are subdivided into more advanced levels of knowledge. The categories are consistent with Hegel’s assertion that Being, Thought, Consciousness, and Event are not absolute categories. They give rise to other related categories. They are distinguished by the structure of other categories. He further divides categories into six higher levels of knowledge: mental, intellectual, inherently biased, implicit, primitive, controversial, and principled. There is the highest level of knowledge, and this is defined as having an innate sense of right and justice. Following the Hegelian definition of being, the intellectual is a term used for those who have knowledge that does not follow the rules and practices of society and wants to change it. The intellectual is represented by Socrates and Aristophanes and shows that knowledge can take a certain form and the desire of those who have knowledge to change it. Intellectual are divided into implicit, controversial and principle. Implicit is a hidden quality in people that makes them restless and dissatisfied with their social circumstances. Controversial shows those who have a certain set of beliefs and can find a reason to oppose it. The principle shows those who want to impose their ideas and principles on others in order to create a new social order. Finally, the principle is represented by Confucius and said that people who pursue their own interests should prevail over those who follow their own interests.

Hegel gives examples of the development of intellectual achievements. We should not confuse the pursuit of intellectual knowledge and pursuits such as business or knowledge of art. He gives us three examples of the emergence of knowledge in business: intelligence, personality, and religion. Intellectuality is represented by the philosopher David Hume and shows that knowledge and science are related to the idea of science. Hume offers an example of the difference between science and metaphysics. In metaphysics, knowledge does not exist as a concept in itself. Its existence is reduced to natural phenomena and the passage of time. In contrast, science follows a simple set of rules of logic and observation and can explain more phenomena in greater detail. The second example is the secular society in Europe. Scholars of the 17th and 18th centuries were against religious values and religious practices that were associated with secular society. For the most part, this led to a break with traditional religious ideals and rituals. As a consequence, some religious practices were abandoned while others were reformed. Religious beliefs began to change due to scientific discoveries, and secular values began to be defended. While this was a positive development, secular values led to a change in some religious beliefs, and by combining scientific knowledge with religious beliefs, it created new prejudices and ideas.

The third example is the discovery of the structure of matter. New knowledge showed that while matter was produced by the combustion of atomic forms, atoms of different energies were produced and formed a specific structure. These discoveries led to a new religious conflict between those who advocated the importance of material things, and the materialistic view that all that is needed in the material world is matter. Of course, the materialistic view is a prejudice against something intangible, but it is also criticized by religious believers who consider their religious beliefs to be eternal and, above all, those things that are of a different nature.

Religion is divided into different ways of thinking, and knowledge is divided into different disciplines. Since all these views and divisions are associated with different political positions, religion is separated from society and politics. As politics goes further, the division becomes so complete that religion begins to seem immoral and people begin to criticize their religious believes, in the case of the Catholic Church. Hegel shows that this criticism is largely based on premises that have become known to people as secular philosophy. Philosophical Hegel shows that the materialistic and secular idea that people who hold religious beliefs cannot have knowledge and, therefore, cannot be held accountable for their actions, leads people to ignore the religious ideas of their ancestors.

Political discourse

Hegel provides another example of how natural and political understanding can be radically different. He says that if someone believes that he has knowledge that is a consequence of the historical experience of his people, then this person claims power over this society, which must be determined a priori. It is impossible to conduct a political discussion about a particular form of government that should apply to a particular society. In other words, a person who claims to have such knowledge is only claiming that he has the right to rule this particular society. This means that if you try to discuss a political issue with someone who has this point of view, it becomes clear that he does not want you to participate in this discussion and is trying to suppress it. Hegel says that such a situation can arise when a certain form of government is declared natural, and other forms of government are criticized. This is why it is very important to understand the difference between political and economic discourse.

Hegel’s analysis of political discourse is another theory that demonstrates that Hegel can apply what he says in later parts of Logic to earlier parts. For example, Hegel says that business is based on the natural form of the mind that flows from the laws of nature. This natural form of mind cannot be simply replaced by something else. This natural form of mind is the rational perception that things have their own special forms. In the logic of political discourse, there is the idea of economics, which is a natural form. This economic form of reason concludes that government, even if it is democratically elected, will behave in a certain way. In other words, this political form of reason draws its conclusions from the natural form. This is the reason that every government in the world, no matter what political system it is, will operate with a natural form of government. For example, democracy. Democracy is based on natural forms, and this naturally defines government as a form of government. Democracy works with the idea of government responsibility to its citizens. If the citizens of a country do not like the government of this country, they have the right to change their government.

When you think about what the government should do, it is normal that political leaders are trying to give people a political vision that can give direction to their lives and a vision of the social ideal of society. This vision takes the form of the logic of the economic form. The economic logic of a political form allows political policies to be pursued that satisfy the natural form of the minds of people and give them the right to rule. The logic of economic form follows natural forms. On the other hand, the logic of political form is rooted in the natural order of things and works with the idea of political order and government as a natural necessity. This political order is natural for economic processes to work efficiently and to satisfy people. This is why, for example, it is normal for political leaders to follow political discourse. They will work to convince people to vote for them.

The logic of economic discourse may work differently. He does not consider natural forms to be ideal forms. However, economic discourse can change natural forms of government. That is, economic logic can change natural forms. This is also a form of democracy. For example, all citizens have the right to vote. Voting is a form of democratic thinking that changes the natural form of government and gives it a different form. This is why political debate must be based on economic form. This is the reason that economic thinkers, economic politicians, economic philosophers, economists and political theorists must work with a certain logic of economic discourse. This economic logic can also be applied to the logic of political discourse. All of these ideas can be used to explain how political discourse works.

History of philosophy

The history of philosophy is, in essence, an internally necessary, consistent progressive movement, rational within itself and determined by its idea of progress. The great historian Robert Schumann gives in his essays a typical definition of history, which is based on our modern understanding of history, namely: history is a change, from time to time, and, therefore, a change in the direction of new development. In the German tradition, Hegel’s idea is a great exponent of history and change. For Hegel, history is a development to a new stage of human consciousness, namely to modernity, when humanity has reached the stage of absolute understanding. In this sense, Hegel forms part of the philosophical tradition of the idea of history and, as such, a significant period of modern intellectual history. This is the time when all existing forms of human knowledge were studied and when all existing models of thinking were met and overcome in search of new theories of knowledge, the time of tremendous discoveries, the progress of human understanding through awareness. new principles of thinking. This is because human knowledge has become universal, the realization that human understanding can go beyond human imagination. And this also extends to the realm of science, where today, thanks to new scientific advances, we can experience much more than the idea of a universal history of mankind. And today the scientific efforts of human intelligence are sufficient to form the basis for the possible development of any other way of thinking, the discovery of new concepts, new ideas and new concepts, knowledge of new processes. This is the same development in which human life is based on philosophical ideas, and this is why in our modern era we see scientific and philosophical ideas merge into a curious and evolving pattern. And the same way of thinking is how the history of philosophy is viewed today. And we can observe that when it comes to the history of philosophy, there is a significant difference between modernity and historical progress. So, today we can really talk about historical progress, since all this intellectual movement, which is called history, is a movement towards the possibility of increasing knowledge. The modern world, which makes up much of modern intellectual history, is consistent with this belief in intellectual progress. Thus, intellectual thinking, which in the beginning was neither mental nor universal, has now become a universal part of human thinking, and it is a universal process based on philosophical ideas. It is in this way that modern history begins with the recognition of the truth of intellectual thought and the possibility that all intellectual ideas are not determined by the emergence of human imagination, but are in fact products of human consciousness and the further development of human consciousness and human understanding. And it is this emerging universal consciousness that underlies all intellectual concepts. And since all intellectual ideas are of human origin, it is possible that the intellectual concepts themselves could have arisen as mental concepts that were created in the human imagination or that were given in an imaginary way to the human mind. And, accordingly, since we realized that all intellectual concepts are of human origin, intellectual concepts can acquire philosophical significance. In other words, it is necessary that a given intellectual idea has a certain content that could develop its own spiritual value in the field of philosophy. And it is in this sense that intellectual concepts and intellectual progress have become more philosophical than they were before, that they can become models for the development of a philosophical approach. And this is the situation in which the history of philosophy begins today. In other words, since all intellectual concepts are directed towards intellectual progress, it is possible that they can reach a form of philosophical knowledge and that this philosophical knowledge can take on philosophical values. And it is precisely this philosophical value that develops in the field of history, and, therefore, it will develop further, and this will give rise to a much more philosophical understanding of the history of philosophy. Thus, the intellectual concepts of modernity give rise to philosophical discourse, the philosophical meaning of the history of philosophy. This gives rise to an idea of progress in the modern era and gives rise to the idea of a spirit of knowledge. The modern meaning of the word «spirit of knowledge» can be understood in a very broad sense, including the religious one. When we say the spirit of knowledge, we mean the spirit of a certain way of thinking, a certain understanding of the world, which was formed by intellectual ideas and was taken into the sphere of human knowledge, human thinking. It can be said that in this sense, every intellectual idea has a human origin, and this is true, since all intellectual ideas, as we said, have their own internal structure and their own independent status. And, therefore, it is possible that since intellectual concepts are not defined in the way that they relate to human imagination, they are not necessarily determined by human rationality. The human mind also cannot define these intellectual ideas, because these intellectual concepts and intellectual ideas belong to a higher category, they are only characteristics of people. In other words, human rationality is not an absolute principle that defines the world of human thought, since human rationality is a perspective that can take into account different aspects of the world. The human mind is a way of looking at things. But the human mind does not occupy an absolute position in all human thinking. Thus, the spirit of knowledge exists in the fact that this spirit of knowledge is therefore shaped by intellectual concepts. And the very idea of the spirit of knowledge does not deny the very idea of knowledge. So, although the spirit of knowledge is not determined by human rationality, it is nevertheless an element of general thought.

The concept of true dialectics consists in the discovery of truth through an understanding of the conditions of human existence. Truth consists in finding a way to objectively observe the world, in observing the conditions of human existence in its environment. Reason cannot replace experience, just as experience cannot replace reason. As things in nature change, so do the conditions of human nature.

However, Hegel’s dialectic was not given to create new circumstances. As in the history of mankind, the realities of time are the true values of human vision. Time is a field of vision. The mind, despite its rich experience, is not devoid of vision. Hegel’s philosophy is not a philosophy of the field of vision. While the mind is a valuable tool in interpreting existing reality, it is not a timeless truth. Reason is not a substitute for experience. Even if experience has proven superior, it does not replace reason.

Logic is divided into three parts: the doctrine of being, essence and concept. The doctrine of being is a complete logic that is carried out in all logical systems: for example, when analyzing sentences. The doctrine of being is now the central doctrine in much of continental logic. Hegel defined it as the ideal of morality, value truth.

Wisdom is primarily a synthesis of reason and intellect. Wisdom does not necessarily lead to an objective knowledge of the world. Wisdom must take into account the limitation of knowledge, which is primarily limited to knowledge of a specific form of the world. The reason for the emergence of wisdom is that the intellect finds contradiction in itself. He is looking for this contradiction. This contradiction is the center, the limit of knowledge.

Hegel stated: «Limits are the wisdom of the imagination. And to have them means to have truth or intelligence, which can then recognize them in the world. This truth and reason are the truth and the cause of the manifestation of nature.

Marx’s criticism of Hegel’s metaphysics

Central to Marx’s position is his criticism of Hegel’s metaphysics and its speculative combination of reason and reality. Marx writes: «At the heart of our science is a fundamental contradiction, and this is the contradiction between mind and matter.»

If spirit becomes objective and begins to act in its own self-consciousness, or if matter turns into an external force and thereby becomes an object of consciousness, then this alienation will be inevitable. The fact is that the separation of spirit from matter, which forms the basis of our religion and our philosophy, should have actually happened.

Here Marx tried to develop, with the help of Hegelian philosophy, a criticism of the materialist concept of reality based on the idea of spirit. This view is a fundamental element of Marx’s understanding of the world.

It is inappropriate to read Marx, who wrote in Capital or German Ideology, as claiming that «the dependence of our ideas on reality» is equally important for consciousness in the physical and mental world. In «materialistic philosophy,» feeling and thinking are ultimately linked: «Where sensation is unreal, matter has become the subject of serious consideration. Where matter is not just a fiction, but reality, t