The self and its body in Hegel's Phenomenology of spirit by John Russon
By John Russon
An important feedback of Hegel's philosophy is that it fails to realize the event of the physique. during this booklet, John Russon exhibits that there's in reality a philosophy of embodiment implicit in Hegel's Phenomenology of Spirit. Russon argues that Hegel has not just taken account of the physique, yet has performed so in a manner that integrates either glossy paintings on embodiment and the method of the physique present in old Greek philosophy.Although Russon ways Hegel's Phenomenology from a latest point of view, he locations either this point of view and Hegel's paintings inside a classical culture. utilizing the Aristotelian phrases of 'nature' and 'habit,' Russon refers back to the classical contrast among organic nature and a cultural 'second nature.' it's this moment nature that constitutes, in Russon's analyzing of Hegel, the real embodiment of human intersubjectivity. the improvement of spirit, as mapped out by way of Hegel, is interpreted right here as a procedure wherein the self establishes for itself an embodiment in a suite of social and political associations within which it may realize and fulfill its rational wishes. Russon concludes by means of arguing that self-expression and self-interpretation are the last word wishes of the human spirit, and that it's the measure to which those wishes are happy that's the final degree of the adequacy of the associations that include human life.This hyperlink with classicism - in itself a significant contribution to the heritage of philosophy -provides a very good element of entry into the Hegelian procedure. Russon's paintings, for you to end up attention-grabbing analyzing for any Hegel pupil, presents an outstanding and trustworthy advent to the learn of Hegel.
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Additional info for The self and its body in Hegel's Phenomenology of spirit
The cru cial logical feature of this dualism, then, is the conception of an communion of an immediate independent, autonomous self with itself. This dualistic conception of the rational self and the body is present as the animating spirit throughout Chapter V, 'Reason,' but it has two important anticipa tive precedents in Chapter IV, 'Self-Consciousness. ' The most immediate form o f a dualism o f self and body appears i n the dynamic of desire at the beginning of Chapter IV, 'Self-Consciousness' (which will come up for consideration in Chapter 3) ; here the positing of self as independent and immediately self-present reality was non reflective, and the body from which it was differentiated was all otherness.
The section called 'The Freedom of Self-Consciousness,' which con tains the analyses of 'Stoicism,' 'Scepticism,' and 'Unhappy Conscious ness,' also provides an excellent text to bring into focus the issue of the transcendental argument and its relation to the images, the Vorstellungm, through which it is presented. 2 Mter briefly con sidering the ground laid in Hegel's treatments of stoicism and scepticism, I shall analyse those aspects of unhappy consciousness that are crucial to my subsequent chapters, and the logical relations that I take to be 'trans portable' will be apparent.
Although in its practice it moves from description to chemical laws and organic teleology, in its philosophy observing reason remains animated by the project of description. 26 Likewise, the crucial move from law to teleology is the move whereby one recognizes a rejleaive totality - that is, one recognizes a unity that maintains itself in and through the distinct operations of the differences thus united - or, again, it is the recognition of a totality that operates as a unity, where the goal of that activity is simply itself.