Section 4 In the realm of science there is no complete knowledge primarily in the subject. Science entails one to put forth effort to gain knowledge from science because at face value science seems to be a subject that only a select few of people can understand. Intelligibly is the form of science that makes knowledge understandable for everyone from pure activity of the self in general and thinking.
The tricky thing about people with intelligence is how they seem to display there wealth. One half will boast on their intelligibility while the other will focus on the rationality and quality of said knowledge. Ultimately the side with the abundance of knowledge wins when the other side feels weary of the little quality that is refined while the opposite happens when expectations are though but not meet.
Section 5 When bringing the absolute it should also be subjective and well as substance. Move for thought and discussion need to be made in order to find the full potential of something absolute.
Section 4: Only what can be determined perfectly by form can be understood and capable of being learned by the general public. Intelligibility is the form of how science is offered to every human beings, but to reach rational knowledge by our intelligence is just a demand from the mind. Intelligence means understanding, thinking of what something is in general. Also, something that is intelligible is something that is first known to science and an unscientific mind, but then enables that unscientific mind to enter the thoughts of pure science. Although when science has not yet reached this completeness or perfection, people blame science for this lack. Within the Absolute Idea, everything seems to be within its boundaries and has become a system in its entirety of scientific knowledge. Also, if this knowing subject within the Absolute Idea is passed around places and gains other ideas and materials, then it is fulfilled in some sense. To assert that "in the Absolute all is one" against the structured complete knowledge of someone, is a pure lack of wisdom and knowledge.
Section 5: Everything, within the context of the Absolute Idea, depends on grasping and expressing the ultimate and final truth not as Substance but as well as Subject. It also discusses how that if the generation which heard God called "One Substance" was shocked and revolted by this description of his nature, the reason would be because of their gut feeling that self-consciousness was obscure and not maintained. Finally, if thought is combined with itself the being of substance, and conceives intuition or knowledge as thoughts, the question at play is still if this intuition is abstract simplicity, expanding outside of reality into an unreal manner, which can also be describes as thought in some instances.
Section 6: The living substance comes about by its own becoming. The end is not just the end, but also the beginning. Truth is whole and needs to be actual and have some sense of development amongst a person to be actual truth. Truth is universal, but sometimes it is not if humans do not reflect on this truth and come to discover why it is true. Knowledge is only present in science and this knowledge will be contained in the mind, which is only known by the mind itself.
4. Only absolutes can really be understood by the masses. Science serves as the means to acquiring this knowledge. Only through not knowing something can we get to know it through science. This leads to intelligence in the person. Human knowledge has certain restraints to it though. Rationality is a key thing to knowledge. Without the rationality the intelligence will become damaging to the individual. An absolute form of knowledge would require rationality to strive.
5. Everything one deals with depends on their grasp of the ultimate truth. This great principle is the supreme principle of humanity. Substance and subject. A paradox this is essential in this work.
4. Intelligibility is the form in which science is offered to everyone, and is the open road to it made plain for all. To reach rational knowledge by our intelligence is the just demand of the mind which comes to science. Only what can be determined perfectly by form can be understood and capable of being learned by the general public. The Idea, which by itself is no doubt the truth, really never gets any farther than just where it began, as long as the development of it consists in nothing else than such a repetition of the same formula. Also, if this knowing subject within the Absolute Idea is passed around places and gains other ideas and materials, then it is fulfilled in some sense. 5. Concrete substantiality implicates and involves the universal or the immediacy of knowledge itself, as well as that immediacy which is being, or immediacy qua object for knowledge. If the generation which heard God called "One Substance" was shocked and revolted by this description of his nature, the reason would be because of their gut feeling that self-consciousness was obscure and not maintained. If thought combines with itself the being of substance, and conceives immediacy, it is still a question whether this intellectual intuition does not fall back into that inert, abstract simplicity, and exhibit and expound reality itself in an unreal manner. 6. Subject is pure and simple negativity, and just on that account a process of splitting up what is simple and undifferentiated, a process of duplicating and setting factors in opposition, which in turn is the negation of this indifferent diversity and of the opposition of factors it entails. True reality is merely this process of reinstating self−identity, of reflecting into its own self and from its other, and is not an original and primal unity. It is the process of its own becoming. The truth is only realized in the form of system, that substance is essentially subject, is expressed in the idea which represents the Absolute as Spirit which is the grandest conception of all, and one which is due to modern times and its religion. Spirit is alone Reality.
Section 4: Intelligibility is the way a science is able to be understood for every human beings. The mind demands the use of rational knowledge to reach by using intelligences. Everything that is in reach of the human intellect is first known through an unscientific mind, which leads thoughts of pure science. The down side comes when science has not reached entered into thoughts of pure science and the human mind blames the science because it is lacking. The Absolute Idea, everything has reached its own level of scientific knowledge. When an idea within Absolute Idea gains new information then the idea becomes fulfilled. Section 5: Within the context of the Absolute Idea, everything that grasps and expresses the ultimate truth is Subject not Substance. Hearing God be called "One Substance" were shocked and revolted by this description of his nature, the reason would be because of their gut feeling that self-consciousness was obscure and not maintained. Thought is combining with itself has a being of substance, receiving thoughts as knowledge, leave a question. Is this abstract simplicity being outside reality into an unknown fashion. Section 6: Subject is pure negativity. It is a process of pitting factors against each other, which cause negation of indifferent diversity. True reality is a process of self−identity, reflecting own self and other, and is not a primal unity. It is the process of its own becoming. Truth is realized in system, that substance is essentially subject,which expresses the idea which represents the Spirit. The Spirit alone is reality.
Section 4: The life and truths which were once known to be important are still subject to being look back upon for guidance. The reliability of these truths is greater than those which have yet to come because of the actuality of the. Although they may not be totally plausible and necessary for the future, they can give insight on life. Science is, at first, only comprehensible to the few but once the few make sense of the science it is available to learn for the masses. The initial and the developed stages of science are in constant battle to find the how the other works and which is more viable. "This formalism insists that to be dissatisfied therewith argues an incapacity to grasp the standpoint of the Absolute, and keep a firm hold on it. " Hegel believes that formalism will never leave science again which will set aside biases and keep people's minds open. Section 5: In order to find truth and understanding, one must grasp the notion of the subject as well as the substance. Also, any universal notions come to be known through knowledge itself. If those who first heard of God were confused and chose to revolt it would have been because their self-consciousness was out in the open. Those who believe in subjective thinking are not different in this way. Even if thought combines with itself and substance, the idea that thought is conceived immediately is still questionable. Section 6: The living substance is what is actual. The subject is the process of its own becoming. The end is the purpose and its end is also the beginning. The life of God is morally important but becomes dull without negative things which humans deal with. The truth is the whole. The nature of truth is its need to be actual, subject, self-becoming, or self-developmental. What is absolute is also universal. Mediating is self-identity. We begin to misunderstand reason if reflection and mediating are not present. The result is the same as the purpose because the beginning is purpose. Absolute as a subject leads us to make statements of praise towards those things which can be seen as eternal. (God, love) Knowledge can only fully come to be through science. Absolute as the Spirit is self-contained. Mind, once developed, knows itself to be mind.
Section 4: With the ability of consciousness in the world we live in today, it is possible for humans to come to know their intelligence through content. (Just like we talked in class, Hegel considered the time you live in) Hegel considers that humans have the availability of content, thus meaning we can learn more about ourselves. Without such detail, most humans would not be able to comprehend the idea of science, and philosophy. Meaning that when we put our minds to it (when knowledge is available) we can understand ourselves, and science around us. Hegel also defines how some things are absolute, like ideas. Kind of like it being a common knowledge, or understood by everyone. The opposite of this is formalism, which means that we are not capable of having a absolute idea of anything, because we cannot comprehend it. While Hegel is not a big fan of formalism he mentions how he thinks it will never go away from philosophy. Section 5: When it comes to understanding that which is absolute, we must be able to come to know the substance, and Subject of that object. While also considering that this must be universal at the same time. He refers to God, and how many knew of his subject, but were not sure of his substance (which caused problems). Hegel then points out that if we only focus on the subject we cannot come to know it as well because we only take it for its bare-self. He then goes on to say how it comes down to our intelligibility because we must be conscious with what we are studying in life.
4.) Intelligibility is the form in which science is offered to everyone. We are able to reach rational knowledge with our intelligence and that leads us to science. The only things that can be determined perfectly by form can be understood and capable of being learned by the general public. The Idea really never gets any farther than just where it began, as long as the development of it consists in nothing else than such a repetition of the same formula. Also, if this knowing subject within the Absolute Idea is passed around places and gains other ideas and materials, then it is fulfilled in some sense.
5.) Concrete substantiality implicates and involves the universal or the immediacy of knowledge itself. It also implicates that immediacy which is being, or immediacy qua object for knowledge. If the generation which heard God called "One Substance" was shocked and revolted by this description of his nature, the reason would be because of their instincts that self-consciousness was obscure and not maintained. If thought combines with itself the being of substance, and conceives immediacy, it is still a question whether this intellectual intuition does not fall back into that inert, abstract simplicity, and exhibit and expound reality itself in an unreal manner.
6.) Subject is pure and simple negativity, and just on that account a process of splitting up what is simple and undifferentiated, a process of duplicating and setting factors in opposition, which in turn is the negation of this indifferent diversity and of the opposition of factors it entails. True reality is merely this process of reinstating self−identity, of reflecting into its own self and from its other, and is not an original and primal unity. It is the process of its own becoming. The truth is only realized in the form of system, that substance is essentially subject, is expressed in the idea which represents the Absolute as Spirit which is the grandest conception of all, and one which is due to modern times and its religion. Spirit is alone Reality.
4. Science is able to be understood to us as humans threw out intelligibility. The blame of science cannot come from its nature, but the initial and developed stages of science. Hegel says that we can learn about ourselves threw our own content. We can better understand ourselves with the science around us. Hegel looks to God to explain subject. Without our intelligence we would not be able to understand science. With out our context most people would not be able to comprehend science. 5. We must know the Subject to better understand the Absolute. Black rhino is extinct. Immediacy of knowledge is implicated by concrete substantially. Hegel looks to God to explain subject. Substance and mind combined it helps us better understand the actual substance.
4.Intelligence and understanding can be offered to any and everyone if the put the effort in and look for the truth. We all can find rational certainty with our intelligence which can lead us to the truth. Things become most certain when the public has general certainty. However the ideas never get pass the beginning stages. But as long as it develops and keep developing. It can show a positive influence upon the publics intelligence. 5. When absolute understanding comes about, we must know how things come about and where. It also must be in universal state at the time being. God, to how many knew of his creations of natural being within subjective form , but doesn't come about in substance form which causes a red flag. He shows that we also have an only one view focus site view of the subjective matter , because we look at it by itself. Our intelligence must be in conscious state with what we are looking for.
4. Humans being alive and conscious beings allows them to attain ideas and reactions through experience. They can come to know things through experience. Content is what humans acquire their intelligence from. Hegel believes humans have content within themselves, and that is how they can come to know oneself, and one another better. This is not all scientific because some things about human content are subjective, such as things like emotion and influence from experience. 5. Everything within the universe is based around the idea of the absolute. The absolute is that the matter is substance. Substance is what carries throughout each individual and defines them. Hegel sees the root of substances from God and his "one substance" which is the idea of his higher power being able to put something into movement and existence. Human consciousness rejects the one substance because of the absolute.
6. Hegel talks about the absolute that is within the simple and complex matters. There are positive and negative outcomes from the process of evaluating a situation as a human. Actuality from experience defines the legitimacy of how real it is. humans create perceptions from knowing, and desiring the unknown is what the absolute is about, finding the unique qualities within oneself and the subjectivity of the world.
6. Hegel heavily preaches of the process of us as humans, but also the process that the Absolute goes through as well. A difference however is that in our lives, we have obstacles that come into our reality, that may change the our lives. However the Absolute does not have to go through these negative aspects of life. Through this process, we can come to know ourselves through our experience. This also depends on the influence from outside sources. The subject can become, through philosophy, and science. It is when the subject is aware and intelligent, that the. Subject can be considered successful.
4: When there are numerous philosophic writings on the same subject, interest arises. We limit our minds when we concern ourselves with agreement or contradiction, we miss out on the diversity and compromise that truth requires.We acquire our intelligence through content.If the human mind doesn't acknowledge the diversity of certain content,we wont be able to better understand ourselves. We learn ourselves better through our own content.
5: The ultimate truth exists not only in substance, but in subject also. Substantial relies on the immediacy of knowledge The reason for this exists in self consciousness.Through this, we form ideas about ourselves and others. We know that everything is based on the absolute which exists substance. Through substance humans find identity.Also, when Hegel is referring to the universal, he is referring to god.
6:The absolute does not apply to the negative aspects of life. Seeking knowledge through the absolute allows us to be more praiseful of the eternal Hegel elaborates further on the absolute in terms of complicated and simple matters. He reveals to us a different interpretation of reality which is reestablishing a form of self identity. It is hard for us to determine reason. We find our self identity through mediation. We come to know ourselves more through this experience.
Section 4: Only the things that can be determined perfectly by the Form are capable of being understood by the general population. Intelligibility is the form in which science is explained and taught to every human, but to reach rational knowledge by our intelligence is just a demand from the mind. Intelligence means understanding, thinking of what something is in general. Also, something that is intelligible is something that is first known to science and an unscientific mind, but then enables that unscientific mind to enter the thoughts of pure science, and then becomes a scientific mind. Although when science has not yet reached its completion or perfection, people blame science for this lack of completion. Within the Absolute Idea, everything seems to be within its boundaries and has become a system in its entirety of scientific knowledge. Also, if this knowing subject within the Absolute Idea is passed around places and gains other ideas and materials, then it is fulfilled in some sense. To assert that "in the Absolute all is one" against the structured complete knowledge of someone, is a pure lack of wisdom and knowledge. For the Absolute knows what we know, it learns through our gaining of knowledge.
Section 5: Everything, within the context of the Absolute, depends on grasping and expressing the ultimate and final truth not as Substance but as a Process. It also discusses how that if the generation which heard God called "One Substance" was shocked and revolted by this description of his nature, the reason would be because of their gut feeling that self-consciousness was obscure and not maintained. Finally, if thought is combined with itself the being of substance, and conceives intuition or knowledge as thoughts, the question at play is still if this intuition is abstract simplicity, expanding outside of reality into an unreal manner, which can also be describes as thought in some instances.
Section 6: The living substance comes about by its own becoming. The end is not just the end, but also the beginning. Like when a thesis and antithesis become a synthesis, that synthesis is the end of one thing but can become the thesis and beginning of another. In order for it to be an actual truthIt must be whole and needs to be actual and have some sense of development amongst a person.. Truth is universal, but sometimes this universality isn't actualizes by humans due to us not reflecting on the truth and coming to discover how it is true. Knowledge is only is present in many aspects and becomes truth. These truths will then be contained in the mind, which is only known by the mind itself.
Section 4: Through the use of consciousness, we can learn of intelligence through content and context. Hegel always stated that the moment of time we are in heavily influences what and how we learn. With us being able to use this ability, we can learn more about ourselves. Without it we cannot even learn science and better ourselves. With the ability to learn and think, we better ourselves and society.
One thing Hegel also talks about is the idea of things being absolute. This absoluteness means that things are known by all people, they are innate. Hegel also writes about an antithesis to absoluteness, formalism. Formalism describes ideas that humanity can never understand and never fully grasp. Ideas like this will always be around and we will never be able to understand them.
Section 5: In this section Hegel delves into the idea of absoluteness. Hegel begins by explaining the context of absoluteness as grasping and expressing the ultimate and final truth not as Substance but as a process. Hegel uses the reception of the idea of God as an example. Hegel says that the people who first thought of God as the One Substance were appalled as they felt that it conflicted with self-consciousness as it makes it obscure or difficult to understand.
Hegel goes on to stress the importance of delving into an idea. Hegel forbids the practice of only focusing on the subject as it keeps us from truly understanding it. We need to use intelligibility as a means to understand things fully. By doing so we become fully conscious with the subject of studying.
4. Intelligibility is the form in which science is offered to everyone. It is the gateway made plain for all. To reach rational knowledge, our intelligence has to be demanded by the mind which comes to science. Only what can be determined perfectly by form can be understood and capable of being learned by the general public. The Idea by itself is no doubt the truth. It never gets any farther than where it began, as long as the development of it consists in nothing else than such a repetition of the same formula. Also, if this knowing subject within the Absolute Idea is passed around places and gains other ideas and materials, then it is fulfilled in some sense. 5. Concrete substantiality implicates and involves the universal or the immediacy of knowledge itself. It also immediate which is being, or immediacy qua object for knowledge. If the generation, which heard God called "One Substance" was shocked and revolted by this description of his nature, the reason would be because of their gut feeling that self-consciousness was obscure and not maintained. If thought combines with itself, the being of substance, and conceives immediacy, it is still a question whether this intellectual intuition does not fall back into that inert, abstract simplicity, exhibit, and expound reality itself in an unreal manner. 6. Subject is pure & simple negativity, and on that account a process of splitting up what is simple and undifferentiated is a process of duplicating and setting factors in opposition, which in turn is the negation of this indifferent diversity and of the opposition of factors it entails. True reality is merely this process of reinstating self−identity, of reflecting into its own self and from its other. It is not an original and primal unity. It is the process of its own becoming. The truth is only realized in the form of system. The substance is essentially subject, is expressed in the idea which represents the Absolute as Spirit which is the grandest conception of all, and one which is due to modern times and its religion. Spirit is alone Reality.
Section 6: In this section, Hegel brings up a cyclical type way of substances and their evolution. A substance that goes through the dialectic process and finishes as a synthesis can easily become another substance's thesis and begin the process again. This is a means to find truth. It must be whole in itself and actual to everyone and must be able to be adapted with time.
Hegel writes that Truth is universal, however most of the time we do not recognize the truth. This comes from mankind's ignorance towards focus and maintaining what is true. A key component of this is knowledge. Knowledge helps learn truth because it is in many aspects of truth. This helps us learn more of the mind.
4. Scientifically the forms are offered to many. To acknowledge rationality by our intelligence is the concept of the mind. What can be determined is the form can be understood.The Idea, which by itself is no doubt the truth, really never gets any farther than just where it began. Also, if this knowing subject within the Absolute Idea is passed around places and gains other ideas and materials, then it is fulfilled in some sense.
5. With in the context of the Absolute everything depends on expressing the truth not as Substance but as a Process. Also discuss the heard God called "One Substance" this description of his nature. If thought combines with itself the being of substance. The question whether this intellectual intuition does not fall back into that inert, abstract simplicity, and exhibit and expound reality itself in an unreal matter.
6. Subject is pure negativity, and just on that account a process of splitting up what is simple and undifferentiated, a process of duplicating and setting factors in opposition, which in turn is the negation of this indifferent diversity and of the opposition of factors it entails. The nature of truth is its need to be actual, subject, self-becoming, or self-developmental.
4) "Form" gives the public eye the ability to understand things in depth (intelligibility). Intelligibility in this manner is accessible to all human beings, intelligibility is gaining clarity of what something is. The public only has fundamental knowledge of that subject which means the ideas and conversation will revolve around the subject. Those same ideas will spread and eventually develop into other ideas which will show progression of the public's intelligence.
5) To find "truth" and understanding" you must understand the context of the subject. These thoughts involving the subject must be universal. This references to God and those who knew of him but didn't completely understand his substance. As a result arguments and revolts ensued. Hegel mentions if we focus on one issue we wont know the overall subject. This also relates to our intelligibility because we are required to be aware of our life studies.
6) Subject is absolute negativity. It is a procedure of setting opposing factors up against each other which caused indifference. True reality is a procedure of restoring self identity, which will lead to its own "becoming." Truth is clarified in the form of a system substances is an essential subject, also relates to the spirit the highest power of us all.
4. Talks about the initial relation with which experience starts and the ground of the possibility of any relation between the terms in question "consciousness of self.” This result is the point for a further analysis of experience, but of experience at a higher level of realization. The immediately succeeding section takes up the first stage of the development of self−consciousness the consciousness of self in relation to nature. 5. The kinds of certainty are considered, the truth for consciousness is something other than consciousness itself. Abstract conception of the object gives way before the actual concrete object, or the first immediate idea is cancelled in the course of experience. With self−consciousness, then, we have now passed into the native land of truth, into that kingdom where it is at home. If we distinguish more exactly the moments contained here, we see that we have as first moment the subsistence of the independent forms. 6. The selves conscious of self in another self are, of course, distinct and separate from each other. The background of Hegel's thought is the remarkable human phenomenon of the subordination of one self to another which we have in all forms of servitude whether slavery, serfdom, or voluntary service. In principle a condition of the development and maintenance of the consciousness of self as a fact of experience.
Section 4
ReplyDeleteIn the realm of science there is no complete knowledge primarily in the subject. Science entails one to put forth effort to gain knowledge from science because at face value science seems to be a subject that only a select few of people can understand. Intelligibly is the form of science that makes knowledge understandable for everyone from pure activity of the self in general and thinking.
The tricky thing about people with intelligence is how they seem to display there wealth. One half will boast on their intelligibility while the other will focus on the rationality and quality of said knowledge. Ultimately the side with the abundance of knowledge wins when the other side feels weary of the little quality that is refined while the opposite happens when expectations are though but not meet.
Section 5
When bringing the absolute it should also be subjective and well as substance. Move for thought and discussion need to be made in order to find the full potential of something absolute.
Section 4:
ReplyDeleteOnly what can be determined perfectly by form can be understood and capable of being learned by the general public. Intelligibility is the form of how science is offered to every human beings, but to reach rational knowledge by our intelligence is just a demand from the mind. Intelligence means understanding, thinking of what something is in general. Also, something that is intelligible is something that is first known to science and an unscientific mind, but then enables that unscientific mind to enter the thoughts of pure science. Although when science has not yet reached this completeness or perfection, people blame science for this lack.
Within the Absolute Idea, everything seems to be within its boundaries and has become a system in its entirety of scientific knowledge. Also, if this knowing subject within the Absolute Idea is passed around places and gains other ideas and materials, then it is fulfilled in some sense. To assert that "in the Absolute all is one" against the structured complete knowledge of someone, is a pure lack of wisdom and knowledge.
Section 5:
Everything, within the context of the Absolute Idea, depends on grasping and expressing the ultimate and final truth not as Substance but as well as Subject. It also discusses how that if the generation which heard God called "One Substance" was shocked and revolted by this description of his nature, the reason would be because of their gut feeling that self-consciousness was obscure and not maintained.
Finally, if thought is combined with itself the being of substance, and conceives intuition or knowledge as thoughts, the question at play is still if this intuition is abstract simplicity, expanding outside of reality into an unreal manner, which can also be describes as thought in some instances.
Section 6:
DeleteThe living substance comes about by its own becoming. The end is not just the end, but also the beginning. Truth is whole and needs to be actual and have some sense of development amongst a person to be actual truth.
Truth is universal, but sometimes it is not if humans do not reflect on this truth and come to discover why it is true. Knowledge is only present in science and this knowledge will be contained in the mind, which is only known by the mind itself.
4.
ReplyDeleteOnly absolutes can really be understood by the masses. Science serves as the means to acquiring this knowledge. Only through not knowing something can we get to know it through science. This leads to intelligence in the person.
Human knowledge has certain restraints to it though. Rationality is a key thing to knowledge. Without the rationality the intelligence will become damaging to the individual. An absolute form of knowledge would require rationality to strive.
5. Everything one deals with depends on their grasp of the ultimate truth. This great principle is the supreme principle of humanity. Substance and subject. A paradox this is essential in this work.
ReplyDelete4. Intelligibility is the form in which science is offered to everyone, and is the open road to it made plain for all. To reach rational knowledge by our intelligence is the just demand of the mind which comes to science. Only what can be determined perfectly by form can be understood and capable of being learned by the general public. The Idea, which by itself is no doubt the truth, really never gets any farther than just where it began, as long as the development of it consists in nothing else than such a repetition of the same formula. Also, if this knowing subject within the Absolute Idea is passed around places and gains other ideas and materials, then it is fulfilled in some sense.
ReplyDelete5. Concrete substantiality implicates and involves the universal or the immediacy of knowledge itself, as well as that immediacy which is being, or immediacy qua object for knowledge. If the generation which heard God called "One Substance" was shocked and revolted by this description of his nature, the reason would be because of their gut feeling that self-consciousness was obscure and not maintained. If thought combines with itself the being of substance, and conceives immediacy, it is still a question whether this intellectual intuition does not fall back into that inert, abstract simplicity, and exhibit and expound reality itself in an unreal manner.
6. Subject is pure and simple negativity, and just on that account a process of splitting up what is simple and undifferentiated, a process of duplicating and setting factors in opposition, which in turn is the negation of this indifferent diversity and of the opposition of factors it entails. True reality is merely this process of reinstating self−identity, of reflecting into its own self and from its other, and is not an original and primal unity. It is the process of its own becoming. The truth is only realized in the form of system, that substance is essentially subject, is expressed in the idea which represents the Absolute as Spirit which is the grandest conception of all, and one which is due to modern times and its religion. Spirit is alone Reality.
Section 4:
ReplyDeleteIntelligibility is the way a science is able to be understood for every human beings. The mind demands the use of rational knowledge to reach by using intelligences. Everything that is in reach of the human intellect is first known through an unscientific mind, which leads thoughts of pure science. The down side comes when science has not reached entered into thoughts of pure science and the human mind blames the science because it is lacking.
The Absolute Idea, everything has reached its own level of scientific knowledge. When an idea within Absolute Idea gains new information then the idea becomes fulfilled.
Section 5:
Within the context of the Absolute Idea, everything that grasps and expresses the ultimate truth is Subject not Substance. Hearing God be called "One Substance" were shocked and revolted by this description of his nature, the reason would be because of their gut feeling that self-consciousness was obscure and not maintained.
Thought is combining with itself has a being of substance, receiving thoughts as knowledge, leave a question. Is this abstract simplicity being outside reality into an unknown fashion.
Section 6:
Subject is pure negativity. It is a process of pitting factors against each other, which cause negation of indifferent diversity. True reality is a process of self−identity, reflecting own self and other, and is not a primal unity. It is the process of its own becoming.
Truth is realized in system, that substance is essentially subject,which expresses the idea which represents the Spirit. The Spirit alone is reality.
Section 4: The life and truths which were once known to be important are still subject to being look back upon for guidance. The reliability of these truths is greater than those which have yet to come because of the actuality of the. Although they may not be totally plausible and necessary for the future, they can give insight on life. Science is, at first, only comprehensible to the few but once the few make sense of the science it is available to learn for the masses.
ReplyDeleteThe initial and the developed stages of science are in constant battle to find the how the other works and which is more viable. "This formalism insists that
to be dissatisfied therewith argues an incapacity to grasp the standpoint of the Absolute, and keep a firm hold on it. " Hegel believes that formalism will never leave science again which will set aside biases and keep people's minds open.
Section 5: In order to find truth and understanding, one must grasp the notion of the subject as well as the substance. Also, any universal notions come to be known through knowledge itself. If those who first heard of God were confused and chose to revolt it would have been because their self-consciousness was out in the open.
Those who believe in subjective thinking are not different in this way. Even if thought combines with itself and substance, the idea that thought is conceived immediately is still questionable.
Section 6: The living substance is what is actual. The subject is the process of its own becoming. The end is the purpose and its end is also the beginning. The life of God is morally important but becomes dull without negative things which humans deal with.
The truth is the whole. The nature of truth is its need to be actual, subject, self-becoming, or self-developmental. What is absolute is also universal. Mediating is self-identity. We begin to misunderstand reason if reflection and mediating are not present. The result is the same as the purpose because the beginning is purpose. Absolute as a subject leads us to make statements of praise towards those things which can be seen as eternal. (God, love) Knowledge can only fully come to be through science. Absolute as the Spirit is self-contained. Mind, once developed, knows itself to be mind.
Section 4: With the ability of consciousness in the world we live in today, it is possible for humans to come to know their intelligence through content. (Just like we talked in class, Hegel considered the time you live in) Hegel considers that humans have the availability of content, thus meaning we can learn more about ourselves. Without such detail, most humans would not be able to comprehend the idea of science, and philosophy. Meaning that when we put our minds to it (when knowledge is available) we can understand ourselves, and science around us.
ReplyDeleteHegel also defines how some things are absolute, like ideas. Kind of like it being a common knowledge, or understood by everyone. The opposite of this is formalism, which means that we are not capable of having a absolute idea of anything, because we cannot comprehend it. While Hegel is not a big fan of formalism he mentions how he thinks it will never go away from philosophy.
Section 5: When it comes to understanding that which is absolute, we must be able to come to know the substance, and Subject of that object. While also considering that this must be universal at the same time. He refers to God, and how many knew of his subject, but were not sure of his substance (which caused problems).
Hegel then points out that if we only focus on the subject we cannot come to know it as well because we only take it for its bare-self. He then goes on to say how it comes down to our intelligibility because we must be conscious with what we are studying in life.
4.) Intelligibility is the form in which science is offered to everyone. We are able to reach rational knowledge with our intelligence and that leads us to science. The only things that can be determined perfectly by form can be understood and capable of being learned by the general public. The Idea really never gets any farther than just where it began, as long as the development of it consists in nothing else than such a repetition of the same formula. Also, if this knowing subject within the Absolute Idea is passed around places and gains other ideas and materials, then it is fulfilled in some sense.
ReplyDelete5.) Concrete substantiality implicates and involves the universal or the immediacy of knowledge itself. It also implicates that immediacy which is being, or immediacy qua object for knowledge. If the generation which heard God called "One Substance" was shocked and revolted by this description of his nature, the reason would be because of their instincts that self-consciousness was obscure and not maintained. If thought combines with itself the being of substance, and conceives immediacy, it is still a question whether this intellectual intuition does not fall back into that inert, abstract simplicity, and exhibit and expound reality itself in an unreal manner.
6.) Subject is pure and simple negativity, and just on that account a process of splitting up what is simple and undifferentiated, a process of duplicating and setting factors in opposition, which in turn is the negation of this indifferent diversity and of the opposition of factors it entails. True reality is merely this process of reinstating self−identity, of reflecting into its own self and from its other, and is not an original and primal unity. It is the process of its own becoming. The truth is only realized in the form of system, that substance is essentially subject, is expressed in the idea which represents the Absolute as Spirit which is the grandest conception of all, and one which is due to modern times and its religion. Spirit is alone Reality.
4. Science is able to be understood to us as humans threw out intelligibility. The blame of science cannot come from its nature, but the initial and developed stages of science. Hegel says that we can learn about ourselves threw our own content. We can better understand ourselves with the science around us. Hegel looks to God to explain subject.
ReplyDeleteWithout our intelligence we would not be able to understand science. With out our context most people would not be able to comprehend science.
5. We must know the Subject to better understand the Absolute. Black rhino is extinct. Immediacy of knowledge is implicated by concrete substantially. Hegel looks to God to explain subject. Substance and mind combined it helps us better understand the actual substance.
4.Intelligence and understanding can be offered to any and everyone if the put the effort in and look for the truth. We all can find rational certainty with our intelligence which can lead us to the truth. Things become most certain when the public has general certainty. However the ideas never get pass the beginning stages. But as long as it develops and keep developing. It can show a positive influence upon the publics intelligence.
ReplyDelete5. When absolute understanding comes about, we must know how things come about and where. It also must be in universal state at the time being. God, to how many knew of his creations of natural being within subjective form , but doesn't come about in substance form which causes a red flag. He shows that we also have an only one view focus site view of the subjective matter , because we look at it by itself. Our intelligence must be in conscious state with what we are looking for.
4. Humans being alive and conscious beings allows them to attain ideas and reactions through experience. They can come to know things through experience. Content is what humans acquire their intelligence from. Hegel believes humans have content within themselves, and that is how they can come to know oneself, and one another better. This is not all scientific because some things about human content are subjective, such as things like emotion and influence from experience.
ReplyDelete5. Everything within the universe is based around the idea of the absolute. The absolute is that the matter is substance. Substance is what carries throughout each individual and defines them. Hegel sees the root of substances from God and his "one substance" which is the idea of his higher power being able to put something into movement and existence. Human consciousness rejects the one substance because of the absolute.
6. Hegel talks about the absolute that is within the simple and complex matters. There are positive and negative outcomes from the process of evaluating a situation as a human. Actuality from experience defines the legitimacy of how real it is. humans create perceptions from knowing, and desiring the unknown is what the absolute is about, finding the unique qualities within oneself and the subjectivity of the world.
Delete6. Hegel heavily preaches of the process of us as humans, but also the process that the Absolute goes through as well. A difference however is that in our lives, we have obstacles that come into our reality, that may change the our lives. However the Absolute does not have to go through these negative aspects of life.
ReplyDeleteThrough this process, we can come to know ourselves through our experience. This also depends on the influence from outside sources. The subject can become, through philosophy, and science. It is when the subject is aware and intelligent, that the. Subject can be considered successful.
4: When there are numerous philosophic writings on the same subject, interest arises. We limit our minds when we concern ourselves with agreement or contradiction, we miss out on the diversity and compromise that truth requires.We acquire our intelligence through content.If the human mind doesn't acknowledge the diversity of certain content,we wont be able to better understand ourselves. We learn ourselves better through our own content.
ReplyDelete5: The ultimate truth exists not only in substance, but in subject also. Substantial relies on the immediacy of knowledge The reason for this exists in self consciousness.Through this, we form ideas about ourselves and others. We know that everything is based on the absolute which exists substance. Through substance humans find identity.Also, when Hegel is referring to the universal, he is referring to god.
6:The absolute does not apply to the negative aspects of life. Seeking knowledge through the absolute allows us to be more praiseful of the eternal Hegel elaborates further on the absolute in terms of complicated and simple matters. He reveals to us a different interpretation of reality which is reestablishing a form of self identity. It is hard for us to determine reason. We find our self identity through mediation. We come to know ourselves more through this experience.
ReplyDeleteSection 4:
ReplyDeleteOnly the things that can be determined perfectly by the Form are capable of being understood by the general population. Intelligibility is the form in which science is explained and taught to every human, but to reach rational knowledge by our intelligence is just a demand from the mind. Intelligence means understanding, thinking of what something is in general. Also, something that is intelligible is something that is first known to science and an unscientific mind, but then enables that unscientific mind to enter the thoughts of pure science, and then becomes a scientific mind. Although when science has not yet reached its completion or perfection, people blame science for this lack of completion.
Within the Absolute Idea, everything seems to be within its boundaries and has become a system in its entirety of scientific knowledge. Also, if this knowing subject within the Absolute Idea is passed around places and gains other ideas and materials, then it is fulfilled in some sense. To assert that "in the Absolute all is one" against the structured complete knowledge of someone, is a pure lack of wisdom and knowledge. For the Absolute knows what we know, it learns through our gaining of knowledge.
Section 5:
Everything, within the context of the Absolute, depends on grasping and expressing the ultimate and final truth not as Substance but as a Process. It also discusses how that if the generation which heard God called "One Substance" was shocked and revolted by this description of his nature, the reason would be because of their gut feeling that self-consciousness was obscure and not maintained.
Finally, if thought is combined with itself the being of substance, and conceives intuition or knowledge as thoughts, the question at play is still if this intuition is abstract simplicity, expanding outside of reality into an unreal manner, which can also be describes as thought in some instances.
Section 6:
The living substance comes about by its own becoming. The end is not just the end, but also the beginning. Like when a thesis and antithesis become a synthesis, that synthesis is the end of one thing but can become the thesis and beginning of another. In order for it to be an actual truthIt must be whole and needs to be actual and have some sense of development amongst a person..
Truth is universal, but sometimes this universality isn't actualizes by humans due to us not reflecting on the truth and coming to discover how it is true. Knowledge is only is present in many aspects and becomes truth. These truths will then be contained in the mind, which is only known by the mind itself.
Section 4: Through the use of consciousness, we can learn of intelligence through content and context. Hegel always stated that the moment of time we are in heavily influences what and how we learn. With us being able to use this ability, we can learn more about ourselves. Without it we cannot even learn science and better ourselves. With the ability to learn and think, we better ourselves and society.
ReplyDeleteOne thing Hegel also talks about is the idea of things being absolute. This absoluteness means that things are known by all people, they are innate. Hegel also writes about an antithesis to absoluteness, formalism. Formalism describes ideas that humanity can never understand and never fully grasp. Ideas like this will always be around and we will never be able to understand them.
Section 5: In this section Hegel delves into the idea of absoluteness. Hegel begins by explaining the context of absoluteness as grasping and expressing the ultimate and final truth not as Substance but as a process. Hegel uses the reception of the idea of God as an example. Hegel says that the people who first thought of God as the One Substance were appalled as they felt that it conflicted with self-consciousness as it makes it obscure or difficult to understand.
ReplyDeleteHegel goes on to stress the importance of delving into an idea. Hegel forbids the practice of only focusing on the subject as it keeps us from truly understanding it. We need to use intelligibility as a means to understand things fully. By doing so we become fully conscious with the subject of studying.
4. Intelligibility is the form in which science is offered to everyone. It is the gateway made plain for all. To reach rational knowledge, our intelligence has to be demanded by the mind which comes to science. Only what can be determined perfectly by form can be understood and capable of being learned by the general public. The Idea by itself is no doubt the truth. It never gets any farther than where it began, as long as the development of it consists in nothing else than such a repetition of the same formula. Also, if this knowing subject within the Absolute Idea is passed around places and gains other ideas and materials, then it is fulfilled in some sense.
ReplyDelete5. Concrete substantiality implicates and involves the universal or the immediacy of knowledge itself. It also immediate which is being, or immediacy qua object for knowledge. If the generation, which heard God called "One Substance" was shocked and revolted by this description of his nature, the reason would be because of their gut feeling that self-consciousness was obscure and not maintained. If thought combines with itself, the being of substance, and conceives immediacy, it is still a question whether this intellectual intuition does not fall back into that inert, abstract simplicity, exhibit, and expound reality itself in an unreal manner.
6. Subject is pure & simple negativity, and on that account a process of splitting up what is simple and undifferentiated is a process of duplicating and setting factors in opposition, which in turn is the negation of this indifferent diversity and of the opposition of factors it entails. True reality is merely this process of reinstating self−identity, of reflecting into its own self and from its other. It is not an original and primal unity. It is the process of its own becoming. The truth is only realized in the form of system. The substance is essentially subject, is expressed in the idea which represents the Absolute as Spirit which is the grandest conception of all, and one which is due to modern times and its religion. Spirit is alone Reality.
Section 6: In this section, Hegel brings up a cyclical type way of substances and their evolution. A substance that goes through the dialectic process and finishes as a synthesis can easily become another substance's thesis and begin the process again. This is a means to find truth. It must be whole in itself and actual to everyone and must be able to be adapted with time.
ReplyDeleteHegel writes that Truth is universal, however most of the time we do not recognize the truth. This comes from mankind's ignorance towards focus and maintaining what is true. A key component of this is knowledge. Knowledge helps learn truth because it is in many aspects of truth. This helps us learn more of the mind.
4. Scientifically the forms are offered to many. To acknowledge rationality by our intelligence is the concept of the mind. What can be determined is the form can be understood.The Idea, which by itself is no doubt the truth, really never gets any farther than just where it began. Also, if this knowing subject within the Absolute Idea is passed around places and gains other ideas and materials, then it is fulfilled in some sense.
ReplyDelete5. With in the context of the Absolute everything depends on expressing the truth not as Substance but as a Process. Also discuss the heard God called "One Substance" this description of his nature. If thought combines with itself the being of substance. The question whether this intellectual intuition does not fall back into that inert, abstract simplicity, and exhibit and expound reality itself in an unreal matter.
ReplyDelete6. Subject is pure negativity, and just on that account a process of splitting up what is simple and undifferentiated, a process of duplicating and setting factors in opposition, which in turn is the negation of this indifferent diversity and of the opposition of factors it entails. The nature of truth is its need to be actual, subject, self-becoming, or self-developmental.
ReplyDelete4) "Form" gives the public eye the ability to understand things in depth (intelligibility). Intelligibility in this manner is accessible to all human beings, intelligibility is gaining clarity of what something is. The public only has fundamental knowledge of that subject which means the ideas and conversation will revolve around the subject. Those same ideas will spread and eventually develop into other ideas which will show progression of the public's intelligence.
ReplyDelete5) To find "truth" and understanding" you must understand the context of the subject. These thoughts involving the subject must be universal. This references to God and those who knew of him but didn't completely understand his substance. As a result arguments and revolts ensued. Hegel mentions if we focus on one issue we wont know the overall subject. This also relates to our intelligibility because we are required to be aware of our life studies.
6) Subject is absolute negativity. It is a procedure of setting opposing factors up against each other which caused indifference. True reality is a procedure of restoring self identity, which will lead to its own "becoming." Truth is clarified in the form of a system substances is an essential subject, also relates to the spirit the highest power of us all.
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ReplyDelete4. Talks about the initial relation with which experience starts and the ground of the possibility of any relation between the terms in question "consciousness of self.” This result is the point for a further analysis of experience, but of experience at a higher level of realization. The immediately succeeding section takes up the first stage of the development of self−consciousness the consciousness of self in relation to nature.
ReplyDelete5. The kinds of certainty are considered, the truth for consciousness is something other than consciousness itself. Abstract conception of the object gives way before the actual concrete object, or the first immediate idea is cancelled in the course of experience. With self−consciousness, then, we have now passed into the native land of truth, into that kingdom where it is at home. If we distinguish more exactly the moments contained here, we see that we have as first moment the subsistence of the independent forms.
6. The selves conscious of self in another self are, of course, distinct and separate from each other. The background of Hegel's thought is the remarkable human phenomenon of the subordination of one self to another which we have in all forms of servitude whether slavery, serfdom, or voluntary service. In principle a condition of the development and maintenance of the consciousness of self as a fact of experience.