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  1. Hegel’s Phenomenology: On the Logical Structure of Human Experience.Joseph Carew - 2019 - Open Philosophy 2 (1):462-479.
    I argue that Hegel’s Phenomenology is an attempt to prove that human experience displays a sui generis logical structure. This is because, as rational animals who instinctively create a universe of meaning to navigate our environment, the perceptual content of our conscious experience of objects, the desires that motivate our self-conscious experience of action, and the beliefs and values that make up our sociohistorical experience all testify to the presence of rationality as their condition of possibility. As such, Hegel’s Phenomenology (...)
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  2. The Myth of the Taken: Why Hegel Is Not a Conceptualist.W. Clark Wolf - 2019 - International Journal of Philosophical Studies 27 (3):399-421.
    ABSTRACTThe close connection often cited between Hegel and Wilfrid Sellars is not only said to lie in their common negative challenges to the ‘framework of givenness,’ but also in the positive less...
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  3. El hilo de Ariadna del idealismo: La relación entre intuición y concepto en la filosofía de Hegel.Hector Ferreiro - 2018 - In Neumann Hardy, Óscar Cubo & Agemir Bavaresco (eds.), Hegel y El Proyecto de Una Enciclopedia Filosófica. Porto Alegre: Editora FI. pp. 299-313.
  4. Perception: Or the Thing and Deception.Bhakti Madhava Puri - 2012 - The Harmonizer.
    Consciousness in the form of sense-certainty wants to apprehend its particular object as being-there (existing). But as demonstrated in previous articles in this series, the only truth of sense-certainty is merely that something is, and because everything is, being is universal. Here it will be shown that perception is the consciousness of the universal as the truth of a particular being. And because universality is the very principle of perception, both object and the I are also universal. Because this universality (...)
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  5. A Detailed Summary of the First Two Chapters of Phenomenology.Bhakti Madhava Puri - 2012 - The Harmonizer.
    The nature of the philosophical description of consciousness requires a mode of reflection that is different from ordinary understanding, including most of what transpires in the name of philosophy. Therefore, it will be helpful to review once again the basic development that has been covered thus far in previous articles. The consciousness of Understanding deals with the aspects or the “in-so-far-as” perspective of things. It does not deal with things in their contradictory wholeness. Rational consciousness, however, deals with wholes that (...)
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  6. Summary of the Development of Consciousness from Sense-certainty to Perception and then to Understanding.Bhakti Madhava Puri - 2012 - The Harmonizer.
    In Sense-certainty, the being of the particular object of sense was found to belong to the universality - of consciousness. This relationship between the universal truth of the object and its sensuous determinate particularity is called the Thing of Perception, basically a Thing and its perceived properties. However, in perception it was concluded that the particular Thing is ultimately resolved into the unconditioned universality of the Understanding. Thus in both Sense-certainty and Perception the particular object or Thing proves to be (...)
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  7. Summary of the First Two Chapters Of Hegel's Phenomenology of Spirit.Bhakti Madhava Puri - 2012 - The Harmonizer.
    Sense-certainty is the consciousness that Truth (what is/being) lies in particular external objects. For example, considering that the mountain is true, the tree is true, and so on. But truth is not immediate. Truth is necessarily mediated, i.e. a result, implying that it is arrived at. Thus, if a crime is claimed against someone before a judge, the judge does not accept it immediately as true. The truth of the claim has to be established, arrived at, through due process of (...)
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  8. The Contradictions of Perceptual Consciousness that lead to Resolution in its Next Stage of Subjective Evolution to Understanding.Bhakti Madhava Puri - 2012 - The Harmonizer.
    Previously it was found that the Thing is both One Thing and another Thing at the same time. The Understanding rejects such a contradiction but Reason accepts what comes before it and allows the necessity in thought to proceed to its own conclusion. The attempt to maintain distinctions such as essential vs. unessential, singleness vs. universality, etc. may appeal to what is called ‘ordinary common sense,’ but it can now be seen that they are really only abstractions from the actual (...)
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  9. What Moments of Thought Constitute the Activity of Perception?Bhakti Madhava Puri - 2012 - The Harmonizer.
    There are two sides to perceptual consciousness: consciousness and the Thing. Thus far the various thought-components constituent of theThing (the various moments of the Concept of Thing) have been observed. Now it is necessary to consider what thoughts consciousness, itself, experiences in the act of perceiving.
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  10. Self-consciousness in the Form of Sense Certainty.Bhakti Madhava Puri - 2011 - The Harmonizer.
    The object of study is consciousness. The activity of consciousness is called knowing. The study of a subject may only begin with immediacy, because a beginning implies that there is no prior mediation, i.e. no explicit differences or determinations. Such a beginning is mere being — what immediately is. Being as such is pure generality. Since consciousness is not a physical object that appears before the eyes like a tree, it has to be treated as an object of thought or, (...)
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  11. Actualizing Movement of Thought.Bhakti Madhava Puri - 2011 - The Harmonizer.
    The consciousness of sense-certainty proves itself to be dialectical. It starts out with the certainty that its object is a singular immediate being. But it is just this ‘singular immediate being’ that turns around into its opposite to become a universal – i.e. it is true not only for a single but all individual objects since everything is a ‘singular immediate being’. ‘Every individual is different’ because each has free will and is independent of others. If this is universally true (...)
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  12. Consciousness is the Concept of Itself.Bhakti Madhava Puri - 2011 - The Harmonizer.
    Ordinary consciousness absorbed in natural life is unable on its own to go beyond its immediate existence. Only if it is somehow forced out of its complacency by something other than itself can it be raised beyond itself, such that this being torn from itself is its death — its negation. However, because consciousness is for itself its own Concept, it is immediately both Concept and object for itself. Thus its original immediacy (taken as object) is overcome or negated by (...)
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  13. Unity of Knowing and Truth.Bhakti Madhava Puri - 2011 - The Harmonizer.
    To claim that there is a scientific Concept of knowledge may seem unfounded since it is only an assertion here at this point. We still have to demonstrate this claim. It will do no good to merely argue against the ideas of knowledge as instrument, etc. that may already be accepted since these are also unfounded assertions. What we will therefore actually do is to show that the Concept of knowledge is not a mere assertion like the others by turning (...)
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  14. A Unique Insight into the Nature of "Knowing" and of the Concept.Bhakti Madhava Puri - 2010 - The Harmonizer.
    The purpose of Hegel’s Phenomenology of Spirit is to demonstrate that the Concept is the underlying reality or Truth that lies hidden to ordinary knowing. Once the Concept is revealed it becomes the object of scientific development in his Encyclopedia of the Philosophical Sciences, but because of its absolute nature the Concept and its development are identical while different simultaneously. On the absolute platform opposites are identical in their differences, just as the absolute value |1| is the same as the (...)
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  15. Empirically Influenced Thinking, Pure Rational Thinking, and Absolute Knowing.Bhakti Madhava Puri - 2010 - The Harmonizer.
    If we start out with the assumption that the empirical world is real then we leave philosophy behind from the start. Descartes established the real Copernican revolution in philosophy when he began with “Doubt.” This doubt was directed toward everything familiar including even the world of experience. The only certainty he allowed was the being of himself as thinking. From this he wanted to deduce everything else. This is the spirit of philosophy. If we START with the world as given, (...)
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