Georg Wilhelm Friedrich Hegel

She writes in this period in her Denk Tagebuch, she's writing a lot about what she calls reconciliation.

She cites the great thinker of reconciliation, Hegel, and his maxim, a ripped stocking is better than a darned stocking.

Why is a ripped stocking, one that has a rip in it, better than one that's been fixed or, you know, darned, sewn? And she says, being ripped first makes noticeable the original unity.

The stocking thus appears as a living unity in the ripped stocking, precisely what it proves its uselessness for life.

You need sin.

You need horror to make possible the thought of a unity, of a whole, in a world that is broken.

And so Hegel says, you know, we prefer the ripped than the darned.

And Arendt says, not so fast, right? She says, Hegel's a little too satisfied with the present.

I forget.

Hegel goes back to Hegel that you're all part of a social organism.

Uh, and it goes back to, in France, it goes back to, um, I forget the philosopher, but basically they both shared the idea that there is this entity called society that we are members of.

We contribute to it.

Parmenides himself is the source of a peculiarly interesting strain of mysticism which pervades Plato's thought, the mysticism which may be called logical because it is embodied in theories of logic.

This form of mysticism, which appears, so far as the West is concerned, to have originated with Parmenides, dominates the reasonings of all the great mystical metaphysicians from his day to that of Hegel and his modern disciples.

Reality, he says, is uncreated, indestructible, unchanging, indivisible.

It is immovable in the bonds of mighty chains without beginning and without end, since coming into being and passing away have been driven afar and true belief has cast them away.

The fundamental principle of his inquiry is stated in a sentence which would not be out of place in Hegel.

Thou canst not know what is not, that is impossible, nor utter it, for it is the same thing that can be thought and that can be.

And again, it needs must be that what can be thought and spoken of is, for it is possible for it to be, and it is not possible for what is nothing to be.

This is an outcome of the denial of division.

He studied in Heidelberg where he met Ernst Bloch and the two formed a lifelong relationship.

And despite Lukács' later criticism of Bloch's views on expressionism and surrealism, they stayed like... friends you know and in in 1916 he he wrote the the famous uh the theory of the novel which is regarded as a central piece of of the literature critique and he became a communist after world war one and world war one and then he joined the communist party of hungary and he started to systematically study Hegel and Marx and Kant.

And then he tried to synthesize those thoughts.

In 1923, this is quite important.

Those things taking into focus, not really class struggle, but the everyday life and being alienated.

of the so the the wrong the wrong consciousness or us or something because this it leads to a general reversal that capitalism creates in in in the subjects as a false consciousness within you know like like like adorno summed it up like we like the the whole is the false like a um like taking hegel's um the true is the whole and turning it twice around so so i'm this is something that that ideology is is not really about about one one leader many manipulating like uh but but because it's it is like an like an a personal structure So another point of you is the exploration of, Doug, you already mentioned it, of the philosophical category of totality.

So Hegel, he said, the true is the whole.

from an idealistic stance applied from a dialectical materialist perspective.

Wayfarer, tell the Spartans that we died doing their bidding.

At all times and among all peoples, when a man turns in the midst of need and stress to calm reflection and utters it, there is, as Hegel finely says, an approach to poetry.

And Hebraism, by as its work canonizing and consecrating that mood which looks from the transient to the permanent relations of things, has made that approach to poetry more accessible and more frequented.

Sometimes the vision of things in their eternal relations has overpowered the vision of their transient ones.

All the business of life comes into the story quite naturally.

We discuss the whole economy of the little country town, we get to know how it lives, we see its orchards, gardens, vineyards, and reckon their yield.

Here was once more a true epos where, to recall Hegel's phrase once more, everything that a nation is indeed finds utterance.

Goethe's wonderful epic feeling for the springs of story had its counterpart, as we know, in a not less wonderful lyric feeling for the springs of song, and here he was only the most perfect of a throng of singers whose collective song is not to be matched by the Volkslied of any other people.

The book of nature, the book of organic life, and that of human development can already be read without resorting to the power of a creator.

a mystical vital force, an immortal soul, Hegel's trilogy, or the endowment of abstract symbols with real life.

Mechanical phenomena in their ever-increasing complexity suffice for the explanation of nature and the whole of organic and social life.

There is much, very much in the world that is still unknown to us, much that is dark and incomprehensible, and of such unexplained gaps new ones will always be disclosed as soon as the old ones have been filled up but we do not know of and do not see the possibility of discovering any domain in which the phenomena observed in the fall of a stone, or in the impact of two billiard balls, or in a chemical reaction, that is, mechanical phenomena, should prove inadequate to the necessary explanations.

In the same way, a solid foundation for the history of the development of man's customs, manners, beliefs, and institutions was laid down.

a history the want of which was strongly felt by the 18th century philosophers and by Auguste Comte.

At the present time, this history can be written without resorting to either the formula of Hegelian metaphysics or to innate ideas and inspiration from without.

Without any of those dead formula, behind which, concealed by words as by clouds, was always hidden the same ancient ignorance and the

In 1834 he resigned his commission and went to Moscow, where he spent six years studying philosophy.

Like all philosophical students of that period, he became a Hegelian, and in 1840 he went to Berlin to continue his studies, in the hope of ultimately becoming a professor.

But after this time his opinions underwent a rapid change.

He found it impossible to accept the Hegelian maxim that whatever is, is rational, and in 1842 he migrated to Dresden, where he became associated with Arnold Ruge, the publisher of Deutsch-Jap Bucher.

By this time he had become a revolutionary, and in the following year he incurred the hostility of the Saxon government.

This led him to go to Switzerland, where he became in contact with a group of German communists.

Here, emanation gives way to evolution and intuition to the construction of ideas.

Hegel especially brought this leading fundamental thought to a remarkable expression.

In Hegel's teaching, the process of thought is driven further and further by means of self-engendered antithesis.

Through thesis, antithesis, and synthesis, the thought process evolves in ever richer content.

It ascends from general outlines to concrete forms.

Footnote.

The confusion of these two meanings of is is essential to the Hegelian concept of identity indifference.

End of footnote.

If you were to try to substitute for the author of Waverly in that proposition any name whatever, say C, so that the proposition becomes Scott is C, then if C is a name for anybody who is not Scott, that proposition would become false, while if, on the other hand, C is a name for Scott, then the proposition will become simply a tautology.