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Art

The art is the first step through which the spirit takes consciousness of art itself, because, through it, man becomes aware of himself or situations that concern him by tangible forms (pictures, words, music, etc..) . Also in the art spirit lives in an immediate and intuitive that fusion between subject and object, spirit and nature, which theorizes conceptually idealistic philosophy, arguing that nature is nothing but a manifestation of the spirit. This is because the experience of artistic beauty, such as in front of a Greek statue, spirit and nature are perceived as a whole, as in the statue of the object (marble) is already spiritualized nature, that is the tangible manifestation of a spiritual message, and the subject (the artistic idea) spirit is already naturalized, or concept embodied and made visible.
Hegel's dialectical art history into three stages: the symbolic art, classical art and romantic art. ^
symbolic art, typical of Eastern nations, is characterized by the imbalance between content and form, namely the inability to express a spiritual message in ways appropriate sensitive. Living expression of this imbalance and this inability is the use of the symbol and the tendency towards the bizarre and gorgeous, just witnessing the immaturity and the labor of this first moment of art. ^
Art classic features a harmonious balance between spiritual content and sensible form, as implemented by the human figure, which is the only sensible form in which
the art can fully represent and manifest. As such, the classical art itself as the pinnacle of artistic perfection.
^ The romantic art is characterized by an imbalance between spiritual content and sensible form, as the spirit acquires consciousness that any sensible form is no longer enough to express in a complete spiritual inwardness, which in fact prefer to turn to philosophy, or making art itself a sort of philosophy, in which the content overflows the form. In other words, if art symbolic spiritual message is so poor that they find expression proper shape, romantic art is so rich that any tangible form to find inadequate.
This determines the so-called "crisis" of modern art. The beautiful days of Greek and the Golden Age of the Middle Ages advanced are gone. No one sees more in the works of art the highest expression of the idea, we respect the art and is admired, but undergoes analysis of thought to recognize the function and place. The artist himself can not escape the influence of rational culture, which depends ultimately on opinion on his work: "In all these reports - says Hegel - Art is and remains for us, what its ultimate fate, a thing of the past. "
This "death of art" would not mean (such as Benedetto Croce will) like a funeral in fact, but as his inability to express the deep spirituality of modern times. In fact, what has disappeared and can not return it, according to Hegel, the supreme value of art, that the consideration that it was the highest and most complete manifestation of the Absolute. Can not return, in other words, the classical form of art. But the art is and remains a category of absolute spirit.

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Consistent with its theoretical horizon, based on the categories of totality and neces ¬ sity, Hegel believes that the task of philosophy is to acknowledge the reality and understand the rational structures that constitute it: "To understand what is is the task of philosophy, because what is the reason. " To tell the world as it should be, philosophy always comes too late, as reality comes when the com ¬ Pluto has its training process. It says a comparison with Hegel's famous, is like the owl of Minerva begins its flight at the break of dusk, that is when reality is already ready-made. Philosophy must therefore "keep peace with reality" and give up the absurd claim of determination and leadership. It should only take the form of thought, that develop into concepts, the actual content that the experience offers, demonstrations, and a reflection of the intrinsic rationality. This clear delineation The essential feature of Hegel's philosophy and personality. The real task which Hegel sought to give the philosophy. (And ¬ tried to achieve with its philosophy) is the rational justification of the reality, alive, the fact. This task he has tackled more vigorously pro ¬ priority when it appears more risky, that is against the political reality of state:

on law, ethics, truth is as old as the state, as known and openly exposed in public laws, public morals and religion. What needs further ¬ mind this truth, as the spirit of thinking is not content with owning so por ¬ tata hand, if you do not even understand it, and to capture the content already in itself a rational rational also, so it would seem justified to free thought?

that the philosophy of Hegel involves an attitude programmatically giustificazio ¬ nist to reality is evident from what has been said so far. The fact remains that Hegel, in order to avoid that his philosophy could be mistaken for a trivial accept ¬ tion of reality in all its aspects, even in the most immediate, has felt the need to point out:

"In ordinary life is called random fact every whim, error, evil and what is on this line, and any and all defective capricious existence. But even for the ordinary way of thinking accidental existence does not deserve the emphatic real name: - the accident is a life that has no more value than a possible, which may not be the same way that . But when I talked about reality, he would have had to think about the way in which I use this expression, since in my own extended logic [... ] I have carefully distinguished not only against accidental, which did exist, but also from being determined, and the existence of other concepts. "

According to some critics, this step would be to demonstrate as Hegelianism is not reducible to a form of justification. Indeed, if we consider the whole paragraph 6 of the Encyclopedia, you realize how Hegel, with its inter ¬ wind "defensive", he had no intention to repudiate the thesis of substantive rationality of reality, but only to exclude dall'accezione philosophical 'reality', the expecta ¬ ti "superficial" or "accidental` immediate existence. In fact, in the rest of the paragraph, Hegel, suggesting how the course or the texture of the world can never do without, in the essential aspects (ie, those that matter) to be necessarily rational, argues once again against "the separation idea of \u200b\u200breality 'and, finally, unequivocally concludes:

who does not possess the wisdom to discover, in what is around him, many things in fact are not as they ought to be? But this wisdom is wrong when he imagines Agios ¬ RARs, with such items and with their having to be in the circle of the philosophical interests of science. This has to do only with the idea, which is not as powerless to restrict to only have to be, and then actually not be: it has to do so with a reality of which those objects, institutions, etc. conditions. Are only and the outside surface.

A well-known strand of interpretation, ranging from Engels to Marcuse, while acknowledging aspects "¬ with conservatives" of Hegelian thought, however, has tried to show how it can be read even in a dynamic and revolutionary. According to those authors, Hegel's aphorism would, in essence, that the real is intended to coincide with the rational and the ir ¬ rational is bound to perish. Now that such a reading, rather than a "'interpretation" of Hegel, constitutes a sort of "correction" of its system in light of the revolutionary ideals of his nostrils ¬ champions is something that is not obvious from an examination of the ideological mind-affected of the above mentioned texts of the philosopher. So much so that it is able to give a semblance of legitimacy only historiographical pact distinguish Engels in German philosophical ¬ kr, the so-called method (classified as "revolutionary") from the so-called system (classified as "conservative"). Distinction that was later challenged by several parties and that, among other things, we do not find even in the young Marx, "for which there is no point talking ¬ king of contradiction between the method and system in Hegel, who indeed is the very method (ipostatiz-zante) Hegel to explain the findings of its reactionary philosophy "(G. Bedell). ¬ indefatigable you the young Marx (certainly not Hegel on this point, many of Engels and subsequent Marxists) has explicitly challenged the "canonization" or "sanctification" the existing operations by the Philosophy of Law. And if his way of relating to Hegel found after less than Engels, this is due to very specific historical and cultural circumstances (primarily to the fact that his philosophical writings were known much later) and certainly not to the lower validity his exegesis. In conclusion (it is good to stress this point even against the ambiguities and equiv ¬ there perpetuated by some manuals) it seems that the texts of Hegel, beyond any "construction ¬ tion" interpretation, documenting in a clear and unequivocal His attitude to fundamentally ¬ justificationism to reality.

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absolute philosophy of history

Hegel does not deny that the story may seem, from a certain point of view, a tissue of contingent facts, insignificant and ephemeral, and therefore devoid of any rational plan or divine and dominated by the spirit of disorder, destruction and evil. But this may appear only in terms of intellect over, ie the individual, which measures the same way as his personal history, though respectable, ideal and can not rise to the purely speculative of absolute reason.
In fact, "the general content of the history of the world is rational and must be rational: a powerful divine will dominate the world, and it is not so helpless as not to know much to determine the content." The same religious faith in providence, that in the divine government of the world, implies the rationality of history, except that this faith is often generic and is hiding behind the human inability to understand the providential designs. It is to be subtracted from this limit, according to Hegel, and brought to the form of a knowledge of divine providence, to recognize the streets and be able to determine why the end, the means and modes of rationality in history.
The end of world history is that "the spirit comes to know what it really is, and this objective knowledge, making him realize a world existing objectively manifests itself." This spirit manifested and place in a world exists - that is, in alive, in fact, in historical reality - the world is the spirit that is embodied in the minds of the people who succeed at the forefront of history.
The means of the history of the world are the individuals with their passion. Hegel is far from condemning or from excluding the passions, even states that "Nothing great in the world has been accomplished without passion." But the passions are mere instruments in history leading to purposes other than those to which they explicitly aim. And since the spirit world is always the spirit of a people determined, the action of the individual will be all the more effective will be in accordance the spirit of the people which the individual belongs.
Everyone is the son of his people, at a given moment in the development of this people. No one can jump over the spirit of his people more than he can jump off the ground.
However, the tradition is not only conservation, but also progress, and, as well as keep their instruments in individuals is conservative, so progress is its own tools in the heroes of world history. These are the visionaries: they know what the truth of their world and their time, what is the concept, the universal rise in the next, and the others gather around their flag, because they express what is Now it's time. "The others must obey them, because they feel it." Only those individuals Hegel recognizes the right of opposing the state of things in mind and work for the future. The sign of their success is the exceptional destiny: to resist them is futile undertaking.
Apparently these individuals (Alexander, Caesar, Napoleon) are simply following the Cunning own passion and ambition, but it is, Hegel says, a ruse of reason, of reason that serves individuals and their passions halve as to implement its goals. The individual at some point dies or is brought to ruin by its own success: the universal idea, which had given rise, has already reached its end. Compared to that end, individuals and peoples are only means. The providential plan of history is revealed in the victory which in turn follows the people who expressed the highest concept of the spirit.
It is seen as the ultimate goal of world history is therefore the realization of freedom of the spirit. This freedom is achieved, according to Hegel, in the State, the State is thus the supreme goal. And the story is set up rather than as a history of peoples, as history states, ie those people who were able to give the political institutions.
The history of the world is from this point of view, the succession of state forms that are moments of becoming absolute. The three moments of it, the Eastern world, the greek-roman world, the Germanic world, are the three moments of realization of freedom of the spirit world. In the East one is free, greek-roman in the world some are free, in Christian-Germanic all men know that they are free. In fact, the modern monarchy, abolishing the privileges of the nobles and even the rights of citizens, frees man as man. Of course, this freedom, which is claimed by men and shared by individuals in recognition of their common dignity, according to Hegel, can only be realized in the 'ethical state', which resolves the individual organism of the universal community, and certainly not in a state of type Liberal, in which the individual claims to assert its will and its particular needs. In fact, for Hegel, "the law, morality, the state, and they are the only positive reality of freedom and satisfaction. The agency is not freedom of the individual "(Philosophy of History).
The spirit of the world is embodied in people and then different states, representing different degrees of spiritual development. The historical process develops dialectically, through the conflict between peoples, each of which lies at a later date the role of complete manifestation of the spirit of the people and therefore dominant, or - as Hegel says - by people "world-historical." Understanding the history so Hegel assigns the function of the court in the world in this sense that, given the absolute right of the people derives from the dominant "agent of the present, and thus more highly developed spirit of the world" - "the spirits of other people are without rights, and they, like those times are gone, no longer count for anything in history. " Emphatic expressions which Hegel used - if some are indicative of the stark realism with which the philosopher looks at the political-historical events should not obscure the fact that in his vision, the people is the dominant one in which the principle of freedom is more fully developed and therefore derives from its right to represent - in a given time Town - the ace politician more in keeping with human dignity. Moreover, the fact that the story is assigned the function of the court in the world .- while means that it is improper to judge the actions of states and major political figures who guide them on the basis of ordinary mortals - other implies that individual political action is subject to assessment by history and therefore the posterior, which will be able to evaluate the effective compliance of it with the task of achieving freedom in the world.

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spirit

The absolute spirit is the time where the idea comes to full consciousness of their infinite or absolute (that is, to realize that everything is spirit and that there is nothing outside of the spirit). This forms the absolute self-knowing of the Absolute is not something immediately, but the result of a dialectical process represented by art, religion and philosophy. These activities do not differ in their content, which is identical, but only to the form in which each of them has the same content, which is the Absolute or God knows the Absolute The art in the form of sensuous , religion in the form of representation, the philosophy in the form of pure concept.

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IDEA philosophy of the spirit out of his element

"Without the world, God is not God." "Creating is the actual activities of the absolute idea." Statements like the above are intended to give an account of the passage - which is conceptual and historical - from logic to nature. While in theological language, these formulas express with sufficient clarity the philosophical reasons that determine the need for such a transition. Hegel's view, the reason or idea, studied in its pure form the logical model is the inherent characteristic of the development of reality: it therefore can not remain in itself, but must be real objectivity in nature and spirit.
Nature is a manifestation of the idea "in the form of being more by itself. " By becoming nature, the idea becomes alien and foreign to itself. As a result, the nature of purely external appearance are constitutive and that affected all its manifestations. Determinations that are natural with respect to each other and a relationship of mutual isolation and alienation. In order to understand this position may be useful to consider at least one example in which the mutual externality determinations is clear: space and time appear irreducibly external to each other and it is difficult at first to see two aspects of reality only (which is instead - according to Hegel - the movement that unifies them). The externality reciprocal of the natural elements is a consequence of the fact that the idea of \u200b\u200bnature and reason are present only in trace amounts, here they are hidden, so to speak and unable to fully carry out the unifying function which is theirs. For this reason, Hegel goes so far as to approve the reality of natural evil, presenting it as a result of a moment of "deprivation of the idea by itself." Even the evil committed by men would, from this perspective, something infinitely greater - as the spiritual and natural phenomena the most magnificent and solemn.

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Philosophy is the science of the spirit "of the idea that returns to itself by its otherness." By the dispersion and its ignorance of reality accrued. The idea comes back as a spirit. In his own element. The human world, which is that of consciousness, the spirit has been seen primarily as a human consciousness.
The first steps of the metaphorical back of the idea itself coincide with the rise of man from the level of pure and natural with the gradual emergence of consciousness from the first spiritual manifestations, fatigue and confused easily extricate himself from the corporeal animal, all the way through to more complex forms of intellectual activity and rational.
In the system, this matter is addressed in the first moment of philosophy of mind, that of subjective spirit: this name shows how manifestations of the spirit of this study are those specific subjectivity, but astrattamene considered, that in the individual regardless of the legal and moral fabric of relationships and socio-economic and political institutions in which every man is always quote.
The human spirituality, in fact, is one part in a self that is us: that is, intersubjective is highly additive and is based on mutual self-consciousnesses do know. The men recognize one another is the basis of the legal and moral, social and political institutions and their history. In the spirit they manifested, and gives concrete existence, objectivity; they are therefore the subject of the second moment of spiritual dialectic. Finally, the third and final moment of the dialectic of the spiritual world includes the highest forms of spiritual life: art, religion, philosophy - through which the spirit comes to know himself and became very absolute spirit. .

HERE CONTINUE WITH NOTES ON THE SUBJECT OF EACH FIGURE.

The state is the culmination of ethics, namely the re-affirmation of the unity of the family (thesis) beyond the dispersal of civil society (the antithesis). The state, which is sort of a big family, where the ethos of a people knowingly expresses himself, is indeed to civil society as the universal (the search for the common good) is to detail (the private pursuit of profit): "'The State is the ethical substance in large, self-aware, - the meeting of the principle of family and civil society "(Encyclopaedia, par. 537). Consequently, the State does not imply a suppression of civil society (which is a necessary, and then eliminated, the life of the spirit), but an effort to address the particularities to the collective good.
This ethical conception of the state, seen as the supreme embodiment of social morality and the common good, is different sharply from the political model developed by authors such as Locke, Kant, etc., that the liberal theory of the state as an instrument to ensure the safety and rights of individuals. In fact, from the standpoint of Hegel, a theory of this kind would lead to a confusion between civil society or the State or some sort of reduction of the state single guardian of the particulars of civil society: If the state is confused with civil society and destination it is placed in security and protection of property and personal freedom, then the interest of individuals as such is the extreme end for which they are united. (Outline, par 258).
The State of Hegel also differs from the model democracy (see Rousseau), or from the idea that sovereignty resides in the people. A closer look, writes Hegel's concept of popular sovereignty "belongs to the confused thoughts" (Outline, par. 279) as the people outside the state, is only a shapeless multitude, "I like a lot of individuals, which would means willingly to the people, are certainly a whole but only as a host - a formless mass "(Outline, par. 303). In such "abstractions", Hegel contrasts the theory that state sovereignty is derived from that State, which thus in itself and not outside of himself, his raison d'être and its purpose. That is to say that the state is not based on individuals, but the idea of \u200b\u200bthe State, namely the concept of a universal good. The controversy surrounding anti-liberal and anti-democratic Hegel therefore, as its premise the conviction that organismic individuals are not so much to found the state but the state to establish individuals, both in terms of historical time ( because the State is chronologically "first" of individuals who are born under it), both in terms of ideal and axiological (because the state is "superior" individuals, just as the whole is greater than the parts it up). The optical organicistic is accompanied by a simultaneous rejection of the model contracts, or theories that would like to depend on the social life of a contract scaturiente by the arbitrary will of individuals. Such theories, for Hegel, are an insult to the 'absolute authority and majesty of the state and an attack on the "higher law that it has towards the citizens.
Hegel also disputes the natural law, namely the idea of \u200b\u200bnatural rights, existing before and beyond the state, saying that "society is a condition in which only the right reality '(Encyclopaedia, par. 502). However, as shown by Norberto Bobbio, 'Hegel shares with the natural law is the tendency to state the climax of the historical process, is the thesis the rule of law, conceived as the most rational manifestation of the will of the state. The State of Hegel, in fact, despite being absolutely sovereign, it is not, therefore, a despotic state, illegal, as the German philosopher, in accordance with a tradition that runs from Hobbes to Rousseau believes that the Government should act only through the laws and in the form of laws. And what a tribute to the principle that a rule should not be men, but the laws (see Outline, par. 278). Consequently, the Hegelian state is set up as "what the German courts later called a Rechtstaat (GH Sabine), or a rule of law based on respect for the laws and protection of freedom "formal" individual and his property (hence the admiration for Hegel Napoleonic codification).
Consistent with its historicist perspective, Hegel argues that the constitution, that they concept of the state "is not the result of un'elucubrazione desk, but something that necessarily arises from the collective life and history of a people: What is called make a constitution is never [...] happened in history, as it never had a code, a constitution was carried out only by the spirit. (Encyclopaedia, par. 540)
Every people has therefore the constitution that is appropriate. (Outline, par. 274) In fact
true, it simplifies Hegel, that if you want to impose a priori a constitution (as did Napoleon and the English example) inevitably fails, even if the proposed constitution is certainly better than the existing one.
Hegel identifies the constitution "rational" by modern constitutional monarchy, that is a political body that includes a number of distinct powers, but not distinct. These are three powers: legislative, governmental and princely (lacking, as are: judicial eras, as the administration of justice is part of civil society). The prince is the embodiment of the unity of the state, the power in which the sovereignty of the latter takes the form of individuality monarchy to a final decision about the affairs of the community, "the personality of the statement is true only if understood as a person, the monarch" (Outline, par. 279). However, beyond that Hegel puts emphasis on the figurehead of the monarch, the function of this man seems to be, ultimately, in the "say yes, and put the dot on VAT '(Outline, par. 280). Therefore, "the true political power in the constitutional model Hegel, is the power of government [...]. Vera politicians are ministers and civil servants ''. In any case, the constitutional monarchy is on the German philosopher, 'the constitution of reason developed, compared to which all others belong to the lower grades "(Encyclopaedia, par. 542). In addition, it will resolve itself organically in the classical forms of government: monarchy, aristocracy and democracy, "the monarch is one, with the power of government and some involved with the legislature intervenes in gender diversity" (Outline, par. 273) . Hegel's political thought makes an explicit end to deification of the State: The state is God's will, as the spirit alive, as esplicantesi spirit and real shape and organization of a world. (Outline, par. 270). The entry of God in the world is the state. (Outline, par. 258, "Adding")
Some scholars, to defend Hegel accusation of "statolatria" tried to minimize, even to "rectify" the claims text of the philosopher, pointing out that, according to the premises of his thought, God, strictly speaking, is not identified with the state, but with the absolute spirit, which, through art and religion, culminating in philosophy (see par. "absolute spirit", p. 904). This is partly true, although we must not forget that art, religion and philosophy exist only in the State and by virtue of the state, which is then, just as Hegel writes, "the entry" concrete and visible God (spirit) in the world. How divine life that takes place in the world, the State can not find, in the laws of morality, a limit or hinder their action. In fact, Hegel writes, "the welfare of a State has a completely different justification that does not have the welfare of the individual" and can not depend on those "universal thoughts" that go under the name of "moral principles" (Outlines, par . 337).
Focusing specifically on the Law of the State and outside on the history of the world. Hegel declares that there is a higher organism capable of regulating inter-state relations and to resolve their conflicts. In other words, there is no judge or magistrate that can examine the claims of States (Outline, par. 333). Only the judge or arbitrator is the universal spirit, that is the story (See par. "The philosophy of history ', p. seq.), Which has as its structural moment the war. Moving in a completely different line of thought from the Enlightenment cosmopolitanism and peace of Kant, Hegel attributes to the war not only character of necessity and inevitability (when there are no conditions for a settlement of disputes between states), but also a high moral value. In fact, says the comparison with a famous German philosopher, as "the movement of the winds preserves the sea from decay, which would be reduced by a durable peace ", so the war keeps people from fossilization to which they would reduce a lasting peace or perpetual (Outline, par. 324).

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The dialectic and contradiction

The Science of Logic, Hegel again reiterate the importance of negation given (finite) presented in Phenomenology: the determinate negation plays a key role in the dialectic, and effectiveness that is part of the dialectical movement is crucial and allows it to proceed: The dialectic is not, as tradition, part logic, but it costs ¬ rather the soul and constitutes the beginning, the speculation.

What, so the concept goes forward that is not, just now mentioned. which in itself; Cotesta is the real dialectic. The dialectic, which was treated as a separate part of the logic and that, for the purpose intended and to the point & view was, it can be said, entirely disregarded, thereby acquires a very different dignity [...]. In this dialectic, as you take here, and hence that ¬ in understanding the opposite in its unity, that is positive in the negative, the sys ¬ speculative.
The central thesis of the Hegelian logic was the affirmation of the need and the objectivity of contradiction, a necessity that Kant had seen. according to Hegel, with the doctrine of the antinomies mo ¬ strand in which the contradictions of human reason inevitably falls when it claims to know the ideas that go beyond the phenomena: God, soul, mon ¬ do. The antinomies then express the Kantian idea of \u200b\u200bthe limits of reason, and pro ¬ precisely in what the error is Kantian. The contradiction

is more important than the mere identity of things to ¬ that it is the principle of the dialectic as a movement. The traditional logic can not think of the contradiction, and considers a defect in the region ra ¬ subjective, an anomaly, a mistake, rather than the structure of the pen ¬ serum, and then the real. It should now say, 'All things are contradictory in themselves, and this pro ¬ priamente in the sense that this sentence expresses the contrary, in comparison to the three ¬, the truth and the essence of things [... ]. But it is one of the old prejudices ¬ core logic and the ordinary representation, that the contradiction is not a determination as essential and immanent as the identity. Instead, when you were talking about an order of precedence and dovesser be varied as the two separate determinations, one should take the contradiction co ¬ me the deepest and most essential. Because in front of them the identity is not that simple determination of the immediate, to be dead, and the contradiction ¬ but it is the root of all movement and vitality, something moves, and has an instinct to ¬ activity, only as it has in itself a contradiction. From The science of logic. The contradiction is routinely removed in the first place, from things, and from what is true in general, it is stated that there is nothing contradictory. Es ¬ SA is then indeed rejected the subjective reflection, which alone would place in his report and compare. But it really was not even in this re ¬ decline, because the adversarial process, it is said, can neither represent nor think. The contradiction is true in general, and in fact, in both reflection and thinking, as an accidental, almost an anomaly and a transient paroxysm morbid.

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Logic and ontology

"What then, that an orderly means for logic, it is considered without regard to a metaphysical meaning. This science, in that state still is, has not any kind of content that is usual in the consciousness as a reality and as a real thing. But not for this reason it is a formal science, devoid of an essential truth. Not to mention that the field of truth is not to look into that matter in science Cotesta missing (no you wont im ¬ putare the fact that it does not meet science). The emptiness of logical forms is indeed the only way to consider them and treat them. As such determinations still, a fall out of Annex I ¬ between, and are not held together in an organic unity, coceste are dead forms, or resides in them the spirit, which is their actual living units. So lack of real content, - a matter which is in itself a substance and value. The content, which one finds the missing logical forms, is not that ¬ between a firm base and concretion of these abstract determinations, and such a substantial essence is usually to go and seek out those forms. But the substantive or real, that brings together, in itself, all the abstract determinations, and it is their sincere and absolutely concrete drives, ¬ to an appointment with the logical reason. There is therefore need to go far to look for what is usually on call. Do not fault the logic of the object, whether it is considered empty, but the only way that object is understood as "Science of Logic, Introduction

As can be seen from the above passage, Hegel insists in differentiating its logic from the logic formalism (also called "general logic"). The latter conceived forms of pure thought as conceptual entities that have an epistemological function only and that only exist in the mind of the thinking subject. For Hegel logical categories - ol ¬ trecho determinations of pure thought - are also elements of the essence of reality ¬. In other words, they have value besides ontological sense. Therefore, the logic coincides with metaphysics: the pure thought is reality and reality is the pure thought. If, therefore, logic studies the thought in its purity-the thought is expressed in the same reality as immanent reason.
The 'science of reason, "or" concept "or" pure idea, "as from time to time Hegel defines the logic, is thinking of carrying out the exposure, but this rule is both essential and immanent development of reality, which is therefore also - as thought - conceived in terms not static but dynamic. Thus understood the concept of the Hegelian logic was created from the original meaning of the greek logos, which is both a "thought" or knowledge "and as" idea "in the sense of rational core of reality. The Hegelian logic is also an ontology.
Later (see above) - in the Preface to the Philosophy of Law - Hegel will continue this theme, claiming the identity of rational and real ("All that is rational is real, everything is real and rational). By this he means that Hegel the rational structure of the world but there is one with the essence of reality.
The Science of Logic classes are called abstract because it does not - as in traditional logic - are free of material content, but because they are considered in itself, or as expressions of pure thought separated from their real content. Quest 'operation of abstraction (which for Hegel always mean separation) is not entirely one-sided and does not give us the real science of reality. This there will be only in the philosophy of mind, when pure thought and objective reality will once again be considered in their intrinsic unity.
The faculty of conceiving the unity of logic and metaphysics - that is rational and real, of subject and object - lies for Hegel the speculative reason (which corresponds to what in phenomenology is the absolute knowledge. Conversely, any philosophy that does not come to this unit - separating the different aspects and flat in absolute opposition - remains at the level of intellect. (see above)

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CHARACTERS OF GENERAL LOGIC

Logic is the first part of the system, that - we might say - that offers the an operation; its task is to expose "the concept of self-movement, namely to study the
" thought or reason as such. " Here thought has cone-nised himself and thinks in pure form, ie independently of the areas of real
in which thought is expressed, as immanent reason, without regard to the different knowledge and disciplines in which thought is activated as knowledge. You can get an idea
preliminary and approximate some of the logic of Hegel setting
attention briefly on the activity of thinking. Thinking is a whole complex
. You can distinguish the modes of operation and functions - or, in Kantian
categories - only with some difficulty, taking them out (abstracting) from artificially thought and thus breaking its actual performance. There would not be thought without the individual categories, but for Hegel it is important that they be seen as moments or joints that everyone is thinking, that is their common ground. Here too, in fact, the principle that the truth is the Whole, which is the basis of the Hegelian conception of the absolute, but in fact, the absolute idea is, you thought. The thought, however, is not a static, but dynamic
. It is activity of thought, self movement, development. Thinking implies a continuous change from an act or transaction of thought to another.
A witness takes the ground that this aspect of the logic, is true that the first category covered by
Hegel is becoming.

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From Phenomenology "to the" 'system'

We have already said that for Hegel the truth is attained only with the knowledge of the whole. The process of establishing the whole, however, can happen in two ways.
1) On the one hand, it can be represented in terms of the phenomenology of the spirit, describing the journey of conscience from the lower and more par ¬ tial awareness of themselves as "natural conscience" to "absolute knowledge", that is the perfect science of total reality and infinite.
2) On the other hand, it can be represented in terms of system, analyzing the par ¬ tial determinations which make up the reality and illustrate the relationships that make them all. The exhibition is full of ¬ Hegelian system is contained in the Encyclopedia of Philosophical Sciences in Outline, and other works or collections of lectures - as we shall see later - is entrusted with the study of certain sections of the system.




But what is the general subject of the discussion of the Hegelian system? It coincides with the totality of reality as absolute and infinite reason, which Hegel calls the Idea. This corresponds to the U ¬ nity dialectic of thought and being, of subject and og ¬ jet, rationality and nature - in this sense - is synonymous with the Absolute or of universal reason. The idea, however, be considered in three different mo ¬, which put the three head joints fon ¬ tal system.
1) The first part is the logic of the Hegelian system. It is dealt with in the Science of Logic and more concisely in the first part of the Encyclopedia of the Philosophical Sciences. The rationale relates to the goddess ¬ I considered "the element of abstract thinking ¬ ro," or categories that make up the structural ¬ ra formal and rational reality. Despite these groups are not indistinguishable from reality itself, the logic they are considered - by an act of abstraction, that of separation from reality with ¬ clay - as a standalone, that is, regardless of their embodiment outside of thought. Hegel expresses this by saying that the logic is the science of the 'pure idea' or concept itself.
2) The second part of the Hegelian system is the FIA \u200b\u200b¬ philosophical nature. It addresses the alienation of
¬ the idea itself, that his exit from the pure element of thought,
to be realized in the self, the element of material nature. In this way, the character loses
Idea had the universal logic, particu-bristles in each local
natural and becomes itself.
3) The third part of the system is the philosophy of mind. It addresses just
spirit, namely the idea that - after being externalized in nature - in return if
same as the unit of rational and real, formal and material, pen ¬ serum
and abstract in nature. As such it represents the spirit in and of itself.

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unhappy consciousness Self-consciousness between stoicism, skepticism,

The achievement of the independence of the ego against of things, which is the result of the dialectic between servant and master, is manifested in the philosophical stoicism, or in a type of worldview that celebrates self-sufficiency and freedom of the test with ¬ in the fronts of his surroundings. But in stoicism, self-consciousness, which claims to be released from the constraints of reality larsi ¬ (passions, affections, wealth, etc..), Considering to be free "on the throne or in chains' interchangeably, it reaches only an abstract freedom than inte ¬, since those who remain and external reality is not denied.
Who wants to put in brackets that is completely outside world from which he feels independent co stoi ¬ (And that leaves the other hand there) is skepticism, which is a type of worldview suspending the agreement on everything that is commonly considered as true and real (as a result, skepticism is in itself, that is so aware, this stoicism that is in itself, that is so unaware, just like stoicism is for himself what the easement is in itself). Precisely because of its exaggerated negative attitude to external reality, that is, towards something else, the skepticism comes down to a problematic relationship with the world, a radical split of self, including a permanent and unchanging aspect - the continuing consciousness - and one aspect of bewilderment and confusion, the consciousness of skepticism is reflected in what appears to dance and who also considers illusory.
Hegel argues that the skeptic

utter absolute dissipated, but the proffer is, [... the utter nullity of seeing, hearing, etc. The ¬. And it is she who sees, hears, etc.., Uttering void of ethical essences, and makes the power of his acting. His work and his words contradict each other forever.

In other words, Hegel does not use that, against the skepticism, the traditional argument: the argument that the skeptic is autocontraddice because on the one hand says that everything is futile and non-real, while the other wants to say something real and true. Paradox even more serious if you think that consciousness is talking about the skeptic is a single consciousness, which can not help but come into conflict with each other consciousnesses:

In fact, his chat is a fight stubborn child, In one of them says when the other says B, B to say when the other says A, and so each, it being in contradiction with itself, you pay the satisfaction of being at odds with others.

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Splitting, this skepticism, between immutable and mutable consciousness becomes explicit (or "per se") in the figure of the unhappy consciousness and takes the form of a radical separation between man and God
This separation is manifested first in the form of an antithesis between the 'intrasmutabile "and" mutable. " This is the personal situation of Judaism, in which the essence, ¬ As the solute, the true reality is felt as far away from consciousness and takes the shape of a transcendent God, the absolute master of life and death, that of a Lord inac ¬ bility in the face of which man is in a state of dependence (as you can see, the unhappy consciousness is the Hebrew translation, in religious terms, the social situation ¬ tion expressed by the servant-master relationship). In the later
intrasmutabile assumes the figure of a God incarnate. This is the personal situation of medieval Christianity, which, instead of viewing God as a father or a judge as far as the prospect of a reality effectual. " However, the claim to grasp the Absolute in a particular and sensitive presence is intended ¬ born to fail. Eloquent symbol of this failure are the Crusades, in which the in ¬ quiet search for God ends with the discovery of an empty tomb. Moreover, Christ, in the face of consciousness, is still something different and separate. Especially since he, as a transcendent God, still expresses that "the time of the afterlife" (phe ¬ nology, cit., Vol. 1, p. 178) and, as God incarnate, lived in a specific and unique historical period, it is still, for posterity, inevitably away "rule is necessarily so vanished in time and space, and it was far and sen ¬ z'altro far remains" (ibid.). Therefore, with Christianity, consciousness with ¬ tinues to be "unhappy" and God continues to constitute a "unreachable beyond that escapes", indeed, that is "already escaped in the act where you try to grasp "(Phenomenon ¬ nology, cit., vol. 1, p. 180).
Events of this unhappiness are the Christian-medieval sub-figure of devotion, doing and self-mortification. Devotion is the thought to hear background ¬ mental and religion that has not yet been elevated to the concept (and thus the speculative consciousness of unity between the finite and infinite). In other words, as Hegel writes with a kind of poetic prose to recreate certain "atmosphere" medieval-hued romantic to think of devotion "is a vague hum of bells or a warm haze, a musical that does not come to think of concept" . The
do or pious act of consciousness is the moment when consciousness, giving up an immediate contact with God, seeks to express itself in appetite and work. However, the Christian conscience can not help but feel the fruits of his labor as a gift from God the contrary, it feels like God's gift also forces and abilities, which seem to be granted from above "that uses it." In so doing, it will humble themselves and acknowledge that the agent is only God
This story continues and exacerbates the self-mortification, which has the most complete negation of the ego in favor of God In fact, asceticism and its practices of humiliation of the flesh, we are faced with a personality as unhappy and miserable as "confined to himself and to make her miserable," or, as Hegel
adds characteristically, to a person "if that fails to hatch itself "(Phenomenology, vol. 1, p. 186).
But the lowest point reached by the individual (who is seeking an extreme point of contact between himself and the immutable in mediating figure of the Church) is intended to pierce dialectically the highest point when consciousness, in his vain effort to unite with God, he realizes that he, she, God, or the 'universal or absolute subject (Phenomenology, cit., vol. 1, p. 193). This is not the Middle Ages, but in the Renaissance and modern times. Even the figure of the unhappy consciousness has had a considerable fortune. So much so that sometimes, as already mentioned, we have seen in it is not a mere figure, but the key to the whole of the Phenomenology.

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unhappy consciousness Self-consciousness and the dialectic of master and servant

The first experi ¬ ence cognitive thus show that the self, knowing the world of things, comes to co ¬ nosce himself, but this self-knowledge must be challenged and conquered all the way in dealing with other minds, because self-consciousness is really ta ¬ when recognized by other thinking beings. This is the theme of the section devoted ¬ ed note to self, where the focus is on the subject, while the jet og ¬ so to speak disappears from the field of observation, so the analysis is no longer confined to ' epistemological framework, but expands the size and historical practice.
The transition from consciousness to self is a critical issue, which focuses on the problem of how man, as natural being (with the vegetative and sensible souls ¬ is, to use Aristotle's terminology), it appears distinguishable from other natural beings (Such as intellectual soul, Aristotle would say). It is therefore the transition from consciousness ¬ za understood as being animated, which is "confused" with the natural world and biological processes in which it is immersed and in which he finds satisfaction to its basic needs, the consciousness that perceives the consciousness of himself and his difference from the surrounding world. For ¬ consciousness before it is a kind of continuity between himself and the world so that, on the one hand, the world ste ¬ existing as something separate and independent and, secondly, consciousness does not arise again as true consciousness, that is as independent will. But when the consciousness is aware of its centrality in the face of objects, it begins ¬ considered rare in their desires as something separate and independent from the surrounding world, which in turn is transformed into something alien, who opposes and resists the desi ¬ Deri now aware of the consciousness of self, or self-consciousness, something against ¬ is the will of self. In other words, according to Hegel, the first form in which it manifests self-consciousness is the appetite, the desire to possess the objective of re ¬ nature, which is the basis of the pulse of life.
In the new position is located in, law enforcement and not more than continuity with the world, now self-consciousness does not just want the simple biological survival, but wants to affirm its intention as a distinct from the world that is opposed, and because the natural world is the life, the source that gives food to life, as if self-consciousness is located outside of life, leading to the confrontation with death. On the relationship with death is a fundamental part Thurs ¬ ca, determined by the clash between the self and other sciences autoca ¬ like her aim to satisfy their desires in the world and assert their own will as independent will. In the conflict that Hegel illustrates in one of the most famous and fascinating figures of the Phenomenology, that the relationship between the boy and his father ¬ tion, each struggle to impose themselves on the other, not only to be recognized as superior, but simply to be recognized. In fact, according to Hegel, the consciousness of independence ¬ (being itself) of self-consciousness necessarily involves a re ¬ torn knowledge on to others just checking the other self-consciousness, making it depend ¬ DERE from us, we receive a 'image of ourselves that is itself under our own control and domination, and therefore we confirm our independence and identity. In this struggle for recognition who is not afraid of losing his life as a master on the one who says, however, fear death and becomes the servant of the first.
The dramatic way in which it operates the struggle for the recognition shown by the posting of Hegel from his positions youth, when he supported the power of love as a force capable of uniting the opposites. Now he stresses the value of the negative, the painful effort of the opposition, by which alone can be a real possession dell'autoco ¬ science, the challenge and the conflict appears therefore necessary conditions for self of the individual conscience, which must be ready for any test, also for the approach ¬ TARE the extreme danger, to imperil the life, to establish itself as independent.
The master-servant relationship, representative sample, according to Hegel, from the system of slavery characteristic of the ancient world, highlights a dynamic that results in wholesale ¬ version of roles between the two main characters, so the ladies becomes the servant of the servant and the servant becomes lord of the lord. Let's see how this reversal occurs. The self-defeat is inevitably submit to the orders of the winner but the loser does not lapse at the condition of simple ¬ animal (ie a being who merely survive in the natural world ¬ do), because in order to serve the lord is forced to work , reining in the immediate thrust of his desires, at the same time, thanks to the work, the world ceases to equip ¬ rirgli as a mere obstacle to be rather a stimulus to its human resources processing and reprocessing of nature.
The relationship between the servant and the master then you configure it this way: the owner did not ¬ vora, lives of forced labor of the servant, who, instead, work, that transforms the na ¬ tural reality with their work, humanization, that is, enter your essence, they re ¬ active and "creative". From this sort of work product humanized ¬ survival depends on the know of the master, who then ends up dependent on the servant, the latter, in turn, not only finds itself (with its commitment in its design) in the product of his work, gaining thereby self-consciousness, but is also aware of the subjection of the owner against it, which gives the feeling of being substantially free (because the master-depends "on him). His freedom states that an ¬ about things, as submitted to the manipulation of human labor. In this sense, the servile self-consciousness, which is identified with the production capacity of ¬ man, asserts itself as genuine and lasting more than gentlemanly. Clarifications in the Hegelian
figure of the servant-master, who is certainly "one of the best things in Feno ¬ phenomenology" (N. Hartmann), presents a considerable thematic richness, which was especially appreciated by the Marxists, who saw insight into it - albeit still in "speculative" - \u200b\u200bthe importance of work and configuration dialect ¬ cy history, in which, thanks to the submission, are generated with ¬ tions for the release. This does not mean (and the Marxists themselves to detect it) it can be read Hegel in fact thinking of Marx. In fact, the Hegelian figure does not end with a social or political revolution, but with the consciousness of independence against the servant of things and the dependence of the lord against slave labor. The figure in question contains some kind of existentialist ideas: such as the attainment of self-awareness through the anguish of death (Heidegger) or the relationship that binds the conscience originally conflicted with each other (Sartre).

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The figure of consciousness

The first figure of the Phenomenology, from which the path moves of individual consciousness, is what Hegel calls "simple co ¬ science", a term which is intended to indicate the status of the person who puts the object co ¬ me something else. This first level of consciousness is expressed in the most immediate form of knowledge, sensation, or, in Hegelian language, the sense certainty, which takes place in the relationship between a particular subject and an object particularly well defined by the spatial and temporal characteristics of here and now. But the certainty
sensitive soon reveals its illusory nature, dissolving, as the individual realizes that the here and now they are applicable to any objective measurements to ¬ (the sheet in front of me, the pen with which I write, the table to which I support, and so on), chief and therefore empty, as the person who feels, and which also determines that depend ¬ tion, can be any person (X, Y, Z, as well as me, may have the same way the feeling of the paper, pen, table), so not a real person, has special properties, but a subject "anonymous."
Sense certainty is resolved then the perception that knowledge is universal, that is, an object considered as a whole as the substrate - the idea of \u200b\u200bso dark ¬ room, according to Locke - who several inherent properties (the sheet is white, thin, ¬ scio them etc...) Perception is Warhnehmung - belief in the truth 'of the outside world. But the reference to the many qualities that one is the work of the ego, who appears as the unifying element of what constitutes the object perceived. Conscience then reveals himself as that which holds together the different properties of things.
It then goes to the highest degree of development of consciousness, intellect, who warns that the unity of the object in its manifold determinations depends on the subject (which in its role as a unifying principle operates in the form of a priori synthesis Kanta-na). The intellect recognizes things in a force acting on the basis of a given law, the thing, subject, therefore appears to him as a phenomenon, which contrasts with the essence au ¬ thentic object that does not belong to the realm of sensible reality. As the mol-multiplicity of factual determinations is held together by the person who fixes the unit, object, or at least its condition, it is once more nothing but the same subjective consciousness. The consciousness becomes self-awareness, self-consciousness.

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General outline of Phenomenology of Spirit

EXPERIENCES OF CONSCIOUSNESS IN PERSONAL TRAINING
Consciousness: Consciousness cognitive experiences
still jammed in exteriority
discovers that the truth is not in the object as
opines at the start - but the ego

Self-consciousness: practical experiences
Self-consciousness is constructed through the
confrontation and conflict with the world and with each other, with the other
self-consciousness, as "god": the
finally discovers the truth that the essence of the world is the freedom of the ego

Reason: Copernican revolution
Summary of consciousness and self-awareness, consciousness learns
- Kant and Fichte - that the world is the world
Ego: a. is the a priori that, theoretically, "is" the world;
b. is the practical reason that legislates in the sphere of morality.

HISTORICAL EVENTS OF THE SPIRIT, THAT IS THE HISTORY OF CIVILIZATION '

spirit: history

predominantly political institutional religion: ideal history of religion



the philosophy of absolute knowledge = CURRENT
know that is true' whole, namely identity dialectic of subject and object, conceptual apprehension of a mature historical time, which retain the essential elements of past cultures and their religious, artistic, philosophical.

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The plot and the "figures" Phenomenology of Reason

The Spirit who is determined and is the consciousness in the broadest sense, means that awareness of something else (inside or outside of any kind and it is). Consciousness always indicates a certain relationship to a "subject" and an "object", a subject-object relationship. The subject-object opposition is so distinctive feature of consciousness. Now, the route of the Phenomenology is a progressive mediation of this opposition to its higher total ¬ ment
The phenomenological route, so the summary covers the following stages: 1) Consciousness (in the strict sense), 2) Self-awareness, 3 ) Company, 4) Spirit 5) Religion 6) absolute knowledge. "Hegel's thesis is that all consciousness and self-consciousness (in the sense that self-consciousness is the truth of consciousness), in turn, self-awareness as it turns out reason (in the sense that reason and the truth of self-consciousness); infi ¬ I The Company is fully realized. as Spirit, which, by Religion, absolute knowledge reaches its peak. Each of these stages consists of different phases or "figures". Hegel presents each of the individual moments or figures in each of the individual so as to show that its de-terminatezza is inadequate, and that, therefore, forced to switch to its opposite, it is more than the negative of the above, but in turn , even at the highest level, shows it also de-finished, and therefore inadequate, and forced to pass over, and so on, at the rate of dialectical reason that we know well. Hegel states that the spring of this dialectic is phenomenological in the inequality or difference between the ol'Io consciousness and its object (which is the "'negative') and progressive than ¬ tion of this inequality. The culmination of this process coincides with the moment when the spirit becomes a subject in itself.

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The Phenomenology of Spirit Meaning - and purpose of Reason Phenomenology of Spirit

As we noted above implies, of course, that man, when philosopher, be raised well above the common consciousness, namely that his consciousness will be raised and that emphasis in a perspective ¬ tive absolute (ie, you earn the point-of-view-of the absolute). Hegel says very clearly: "The reason why becomes philosophical speculation rises to herself. Absolute." And "to build the Absolute in consciousness," we must deny and overcome the finitude of consciousness, and thereby raise the empirical self in transcendental ego, a Reason and Spirit.
Hegel is convinced that the transition from consciousness to consciousness common philosophy must be so me-diate and not romantically so immediate, and thus Hegel admits that there is a sort of "introduction to philosophy." Now, the Phenomenology of Spirit was designed and written by Hegel exactly the purpose to purify the empirical consciousness and raise it up mediately to the Spirit and the. Absolute knowledge itself already a science. It is the output of consciousness narration from the "cave" and his rise to science experiences that not only are of theoretical, but also affect the practical dimension.
The introduction to philosophy is therefore already philosophy. But there's more. To understand the phenomenology (which is perhaps the work of Hegel, which continues to exert greater interest), must keep in mind the general structure of the Hegelian system, which we schematically outlined above. Philosophy, for Hegel, is knowledge of the Absolute in two ways: a) the Absolute as an object b) has the Absolute as subject, as it is in the Absolute is known (self known through the philosopher).
If that is the Absolute is not only the end toward which the phenomenology, but, as many scholars have clearly pointed out, is the motor that raises consciousness. Indeed one can say that the man in the Phenomenology of the Absolute that is no less involved. Indeed there is, Hegelian horizon, the finite disconnected from the infinite, especially the "separated" from the universal, and therefore man is not detached and separate from the Absolute, but they have structural and decisive, because the ' Hegelian infinite is the infinite-that-makes-by-the-end, and the Absolute is' the being that is eternally back from another. " Therefore, the "Phenomenology of Spirit" is the path that leads over to the Absolute infinite consciousness, which coincides with the way that the As-¬ solute and walked along to reach to himself (by himself in the back ' es ¬-other evenings). Then, the phenomenology represents a necessary step, scientific, as above mentioned, and its methodology can not be if not the most rigorous scientific methodology: the dialectic. The knowledge of consciousness is therefore not only misleading appearance. The finite consciousness is indeed an aspect of "arise in other" of the absolute
That said, it's easy comprehension of the term "phenomenology" in the Hegelian sense. The term derives from the greek phainómenon, which means but ¬ themselves known or appear, and then it means the science of appearances and manifest. This show is (and in the Hegelian system could not be otherwise) the equip ¬ rire same at different stages of the Spirit, which, from the empirical consciousness, gradually rises to higher levels. Phenomenology, then, is the science of the spirit that appears in the form of being determined and being diverse, and that in a later series of "figures", ie moments dialectically intertwined comes to absolute knowledge.
In the Phenomenology of Spirit, as is evident from what has been said, there are like two intersecting planes and juxtapose: 1) there is the plan costs ¬ lished by the path taken by the Spirit to come to him through all the vicissitudes of world history, which for Hegel is the means by which the Spirit has come true-and is-- known, 2) but there is also the plan that is right of the individual empirical must retrace the same path and appropriarsela. The history of the individual conscience of reason can not be anything other than tell the story of the Spirit. The introduction to phenomenological philosophy is to retrace this path.
conclude these considerations the Hegelian concept of "phenomenology" _ with some statements in which the philosopher expresses this concept in an exemplary manner, and with extraordinary effectiveness, despite some unevenness of his saying: "The individual must go through the degrees of formation of the Universal Spirit, also according to content, but as figures of the Spirit already laid, as grades on a path already mapped out and flattened. "These degrees are the stages in the history of civilization, that the individual consciousness must" recognize "and regain near-projection." Now, it should be stressed that the Absolute is not only revealed in the consciousness single, isolated from the others and designed without regard to the time in which they live. But it is also evident objectifying in life, beliefs, institutions, and in a word, the culture of human communities, thus assuming the form of a common consciousness, ¬ visa conditions by a whole social group, or an entire people. The spirit that is in strict historical civilizations that flourished at a given point in space and time. Hegel, in fact, named "Spirit" not only the absolute but also the collective consciousness and the act of a community or people, that he characterizes as a spiritual ritual every ¬ intersubjective dimension and preterindividuale. The phenomenon ¬ ogy is thus presents the question of the relationship between the formation of conscience and the historical time in which it occurs, that is, between individual conscience and spirit.
is worth pausing to reflect on the meaning of this second Hegelian notion of spirit (which corresponds to a certain extent with what is in the works systematic riprecisandosi as objective spirit). "The spirit - the philosopher says introducing the section of the Phenomenology devoted to this figure - is the substance and essence of universal salt [...] ¬ indissoluto and the granite foundation and starting point of all transac ¬ rare." On the other hand, the spirit is "universal that work which, through the work of one and all, they produce as their unity." Now consider the meaning of these propositions Hegel.
First, they show as representing the spirit of the common substratum or substance which individuals participate in while staying in their diversity and independence, and that therefore their work is founded: the spirit is in another place says Hegel's Phenomenology, "I that is, We, we who it is. " For "Spirit," then, means that one in Hegel-together of cultural ties, that collective patrimony of traditions, institutions and ideas, which is a group of people something unique, a people or a world culture, traditions, common institutions which are the basis, or indeed the essence of action of individuals.
But, secondly, the spirit is not only the foundation and starting point, but also product outcome of action of members of a collar ¬ ness.
Finally, the spirit is not only substance but also the work, activities, and therefore subjectivity. This is assuming greater importance in the course of historical development of the spirit. The spirit, in fact, develops over time, is history. How this manifests itself in later figures worlds or "spiritual" (or, we might say, "time" several) in which the side of subjectivity is gradually assuming a greater importance than the substantiality. At first, in fact, the spirit is as pure and simple substance, not yet raised to the self-consciousness, and then moves toward self-awareness and self-certainty, then towards its implementation as a subject (which will be defined only in ¬ tive or absolute knowledge in what is called absolute spirit systematic works including art, religion, philosophy). As for the relationship between history and spirit of the formation of conscience is now possible to observe the following. The figures that we encounter in the section dedicated to the spirit are no longer forms of consciousness but images of worlds.
spirit, and the degree of development attained by it, represents the essential basis of individual training and the environment. The shape single ¬ tion of consciousness is not the case in a state of abstract isolation but takes place on the basis of culture, even philosophical, era, whose ideas and values \u200b\u200bdominant in its influence more or less profound point of view. The formation (Bildung) is to take individual consciousness by the individual's spiritual essence of their time, below the external mode in which it occurs. This will be possible, as we know, only at the end of the formation, by a philosophical view. But to elevate it to the consciousness is called upon to revisit the historical movement of the spirit that generated the present era, and in which the spiritual heritage of ages past is preserved, although transformed and reshaped. That is to retrace the steps by which, during time, you have come to form values, might appear, customs and institutions that characterize the present age. The long travail of the spirit in history is traced from the consciousness in a selective and "short", with the facilitation resulting from the fact that it is only now learning what the spirit in its course has already made effectual. In reviewing the legislative history in this way the values \u200b\u200band representations of his age, the conscience will be tempted to infer the relative and transitory, to become aware of the fact that Rio that the conscience of society tend to give absolute (as the truth, value, etc. .) is the final result of a process is not concluded, therefore represents only one step, intended to turn over to be dialectically, falls and reshaped over time again that is coming: whose features it is time to uncover the philosophy and dial in the system.

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Rosarot und Himmelblau II HANDHELD

Tabula Rasa: 111 days on a long table next and last event Rosarot und Himmelblau II, from October 27 to November 2 pages of literature, psychology and philosophy have been written about one of the arts that since 'antiquities abducted man. Collecting is an irrepressible impluse, a way to explore the world in its most varied and curious and take it into memory. To pay homage to this practice in its entirety, Tabula Rasa has organized two exhibitions of collections from the province of Bolzano. Rosarot und Himmelblau, this is the name of the project by Lisa drying chamber. After the interest shown in September by the first shows the 250 coffee Ines Zöschg of Merano, Tabula Rasa's gaze rests on the key theme developed by The Rest of Now, continuing the conversation over time, death, and remains cio'che. From October 27 to November 2 in the opening hours of Manifesta 7 Luis Muller presents his collection of commemorative cards collected in years of passionate eserizio. The more than 200 cards spread out on the long table of Tabula Rasa is a perfect metaphor for collectors. Collections sospondono states of life of objects. Collecting means mummify an object, making it helpless to contemplate. Items collected are transitive nature that are capable of activating walks of life in the minds of those who ammirra. For these same reasons, the collection of papers left in memory of a deceased collector talk about himself and his ability to capture and reconstruct the world through the power of memory. Tabula Rasa is a project by Denis Isaia in conversation with Raqs Media Collective. Tabula Rasa All events are free admission.

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OBJECTS

Tabula Rasa: 111 days on a long table Upcoming Handheld Handheld Objects Objects Objects manageable is the next event in Tabula Rasa. On the long table dell'Alumix from Tuesday 21 to Sunday 26 will be exposed to the work of David De Paoli. The artist Bolzano known for its anthropomorphic sculptures that turn into fine pieces of experimental design takes advantage of the space of Manifesta 7 to revisit the relationship with the viewer. On the basis of similar experiences of the 70 sculptures that are masters of sensory albeit using different approaches, Franz West and Lygia Clark, the objects to be inviolable creations to delight the eyes become elements of physical relationship, instruments of mediation between the imagery of 'perceptions of the artist and visitor. The body thus becomes the place of interpretation of the sculpture. The objects are far from presenting a tool with a predetermined function and lend themselves to different uses depending on the imaginative capacity of the handler. A abstract form becomes a mask, a bowl or a portrafrutta. Based on these assumptions, the work itself as a critical object and cross disciplines. Far from the design function of design in the face of explicit or implicit requirement and also away from the purely visual admiration of the works of applied art or not. The nature of the sculptures of David De Paoli is transitive, is completed only with the work of interpretation and relation of the spectator who is responsible for as much as the artist of the successful results. Tabula Rasa is a project by Denis Isaia in conversation with Raqs Media Collective, all events are free admission Tabula Rasa.

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TV effects on Super8

Tabula Rasa: 111 days on a long table Next Event: TV Effects on Super 8 - from Monday 13 to Sunday, October 19 Tabula Rasa hosts mesmerizing experience: from Monday 13 to Sunday, October 19 will be TV Effects on Super 8, an exhibition of Milan and director Sara Rossi, a long table to occupy the former Alumix. An exhibition that celebrates the idea of \u200b\u200bresidue and finding random through a video installation with a collection of acronyms in Super-8 for cineamatori found, sampled and transferred to video. The title, TV Effects, directly inspired by the name of industrial packs of ten strips forty frames, the starting point of the work of Sara Rossi. The strips in Super 8, about two seconds each (both transferred to 18 or 24 frames per sec.) Originally numbered are reassembled distorting the original order, multiplied and reproduced in a loop so rhythmic and hypnotic effect. The artist plays on the particular perspective offered by Tabula Rasa, by circles and geometric shapes that implode and explode: three series (Kaleidoscope, optical and multicolor), representing three eyes buttons Tabula Rasa. Tabula Rasa is a project by Denis Isaia in conversation with Raqs Media Collective. Tabula Rasa events are free admission.

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Table-Top Poetry Weekend Slam poetry and performance on the table, moderated by Markus Koehl (in German). Sunday, October 12, at 17

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ART MAGAZINES: WHAT NOW? FREE ADS

Art Magazines: What Now? A discussion of editing, publishing and writing for magazines emerging Italian, posters and occasional independent publications, in collaboration with Undo.net, independent online art network. Saturday, October 11 11.30am-2pm Saturday, October 11 Tabula Rasa hosts Art Magazines: What Now?, A meeting dedicated to publishing works of art, created in collaboration with the online network of contemporary culture UnDo.Net. From the time of Andy Warhol contemporary culture magazines have increasingly circulated through landscapes themselves becoming multidisciplinary areas of experimentation for communication and creativity, especially when they cross transversely with internet and other technologies more or less interactive. About the art books in general feels more and more about cultural integration between sectors, complementarity with other macro-sectors, intersection in the entire framework of the creative professions. In this round table will participate ubiquitous characters, who are working in publishing and magazines that is contemporary art with multi-faceted role. Perhaps the intersection of these professionals are best placed to tell what happens in this system multitasking to investigate what remains of an exhibition but also what could be more. Participate in the discussion: Anne Stuart and Vince Tovini Chiarandà artists and founders (with Emanuele Vecchia), in 1995, UnDo.Net and interactive publishing project Pressrelease http://UnDo.Net Alessandra Galasso: curator, critic, editor and copywriter editor, about to open his publisher Giulio http://www.alessandragalasso.info Ciavoliello, critic, editor of the Combo, the guide and the publishing house of the same name Artshow http://www.artshow.it Luigi Presicce: artist who founded (with Luca Francesconi) Brownmagazine, online magazine that also produces artists' multiples and manages the Art Gallery project space Brownm Valentina Summa deals with the preparation and communication of Brownmagazine www.brownmagazine.net Jacopo Candotti: artist who founded and edited (with Federica Bueti) PIANOmagazine the online magazine that will be produced a book http:/ / www.pianomagazine.org Silvia Maria Rossi, curator Digital Magazines newsstand magazine devoted to Italian art and culture http://UnDo.net/magazines Denis Isaia, curator Radio audio Crossing Project, curator of Tabula Rasa (special project of Manifesta 7) and assistant curator of Raqs Media Collective for the Manifesta 7 exhibition The Rest of Now.

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Free Ads Free distribution of historical ads from Tandem Radio FM98.4, Bolzano / Bozen Monday, October 6 to Friday, October 10 BOLZANO - Tabula Rasa space Manifesta 7 that any week event offers a new gift from Monday 6 to Friday, October 10 Tandem Radio FM98.4. Of note radio Bolzano, former breeding ground for many of the journalists and culture of the province, will be sent in a continuous cycle of selection spot che la stessa Radio ha nel corso degli anni dedicato alla promozione di se stessa e delle proprie manifestazioni.
Il pubblico potrà godere dell'ironia degli spot pubblicitari, legarli alle edizioni passate Volxfesta o delle molte manifestazioni organizzate dalla radio indipendente di Bolzano per il supporto della radio stessa o per puro spirito di divertimento.

In linea con la filosofia della libera circolazione di informazioni e media portata avanti daThe Rest of Now, la mostra dell’ex-Alumix,Tabula Rasa, oltre a riportare all'ascolto per una settimana gli spot, invita il pubblico a crearsi la propria compilation. Il visitatore potrà selezionare gli spot preferiti e masterizzare un cd negli stessi spazi di Tabula Rasa.

Tabula Rasa è un project by Denis Isaia in conversation with Raqs Media Collective. Tabula Rasa events are free admission. Radio Tandem was founded in 1977 to Oltrisarco, a suburb of Bolzano, such as radio neighborhood. Within a few years opens frequency even in Merano and Bressanone. 82 took its present name and form an axis with the weekly information of the same name, founded by Alexander Langer. At that time, the radio reflects the vibrancy and creativity of the most innovative, advanced and inter-ethnic society in South Tyrol. In 1985, the issuer is in crisis. Programming is reduced to the mere repetition of the musical signal with coils. But the founders did not give and guarantee at least the employment rate Bolzano (while you lose Merano and Bressanone). Between 1987 and 1988 a group of young people, strangers around the old radio, decided to take over the broadcaster. And 'the beginning of a new, long and difficult phase of restructuring that has come so far. Management of small steps and incremental upgrades that finally secured the much desired link with the People Radio Network. The editors of Radio Tandem, was a "gym" training for dozens of people now working in the world of local news (newspapers, television, commercial radio stations, press offices) and hundreds of young people who wanted to express themselves through music, putting on records and learning the craft of DJ. To Tabula Rasa Tandem Radio presents a selection of well-known spot that has promoted the radio, the support of herself and the events that the radio to organize. Some of these commercials are well known to many for the irony and sarcasm with which they were designed from time to time by those who have taken care in the years of Radio. Tabula Rasa's audience is left to listen to the spot and if you want to create their own compilation of Radio spots tandem with the computer made available. To create your own compilation open Final Burner and select each spot to create your own compilation. For your convenience we have divided some compilations that are in folders on the desktop. Each compilation contains una selezione random di spot della Radio.






Radio Tandem started its activities in 1977 in Oltrisarco, a Bolzano/Bozen’s district, as a local radio station. Within a few years, it opened a frequency also in Merano and Bressanone. In 1982, Radio Tandem adopted its current name and formed an informative axis with the homonymous weekly magazine, founded by Alexander Langer. In that era, the radio reflected the vivacity and creativity of the most innovative, advanced and inter-ethnic fringes of the South-Tyrolian society. In 1985, the radio station entered a period of crisis. Although the daily broadcast was reduced to the mere repetition of the signal from musical spools, the founding members managed to guarantee at least the survival of the Bolzano/Bozen frequency, losing Merano and Bressanone. Between 1987 and 1988, a group of young people, not belonging to the old radio management, decided to run the station. This represented the start of a new, long and difficult phase of restoration carried on until recent times, and that, through small but continuous improvements, eventually guaranteed the so desired connection to Radio Popolare Network.
Radio Tandem’s editorial always represented a gymnasium for dozen of professionals that currently work in the local press (newspapers, tvs, commercial radioes, press offices) and also an opportunity for hundreds of youngsters seeking means of expression through music, to play records and learn DJ skills.

For Tabula Rasa, Radio Tandem presents a selection from the famous spots that since the Eighties have been promoting radio listening, the station itself and all the manifestations organised by it. Some of these adverts are well known to the masses for their irony and sarcasm, reflecting, in the years, the philosophy of the radio’s different directive teams. Tabula Rasa’s visitors are invited to listen to the radio adverts, and if they want, they are given the opportunity to create their personal Radio Tandem adverts compilation, using the computer in the room.

To create your compilation, please open Final Burner and select singularly those spots
you would like to include in your personal compilation.
For your comfort, we have divided some compilations in folders, which you can find on the
desktop. Each compilation contains a randomly chosen selection of radio spots. Radio formed in 1977 in tandem Oberrau, as a radio station this Bozen district. Within a few years, the transmission frequencies to Merano and Bressanone be extended. In '82, the present name adopted and the same weekly newspaper, founded by Alexander Langer, developed the radio station to an important information channel. At that time the station was in all its vividness and creativity as the most advanced part of the South Tyrolean Gesellschaft.1985 is different because of the difficulties, however, determined to reduce the program. But the Gründunsmitglieder did not give up and provided for the maintenance of Bolzano Frequency (Merano and Bressanone unfortunately could not be preserved). Between 1987 and 1988, the station has been seized by a group of young prospects who knew the radio it yet, but wanted to take this anyway. This begins a new beginning and a long and arduous rebuilding that stops today. The management of the radio station is in small steps and continuous improvement, which ultimately allowed the much sought related to "Radio Popolare Network". The editorial staff of Radio Tandem was not just an exercise station for many Mitabeiter during training - most of them are now working in the field of local information (newspapers, TV, radio stations, press offices) - But also for hundreds of young people to express themselves through music, music, hang up and want to learn the work of the DJ. For this project, Tabula Rasa Radio Tandem has created a selection of the most famous spots that apply for years the station and its events. These commercials have been developed over time by all those who were concerned about the continuation of the channel, and thanks to a special irony and sarcasm are these commercials now very bekannt.Das audience of Tabula Rasa is invited to listen to all these spots and To create your own collection. A computer is available for this purpose. Open the program and choose from FinalBurner the spots to deine eigene CD zu brennen! Schreibtisch befinden sich bereits auf dem Ordner mit verschiedener Einigen Zusammenstellungen Werbespots von Radio Tandem.