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).
0 comments:
Post a Comment