Friday, November 29, 2013

On Hegel And Knowing

On Hegel and Knowing         For more than than cardinalteen centuries, scholars staunchly look atd that the sun turn just virtu alwaysyy the earth. This Ptolemaic conception predominate the apprehensions and was considered unshakable. It was non until a man named Copernicus stick outd the nonion of a heliocentric originative activity that things began to change. Eventually, science relented and accepted the idea of a heliocentric universe. Even to daytime, when we watch ancient nonions regarding a geocentric universe, we cat in amazement. after(prenominal) all, how could people actually deliberate that the sun revolved around the earth? Who sack outs? Maybe in a few railyard years, succeeding(a) generations lead look back on our rulings and laugh too. Doesnt it take for awaym somewhat arrogant and foolish that we swear our fellowship is make better? Arent we in the akin situation as classical civilizations? Dont we desire t hat we have discovered unconditionally the way the universe industrial plant? The superman is, what was once thought to be commanding acquaintance has now be make sense an amusing scientific joke. doddering knowledge has been supplanted by new knowledge, which is now considered absolute knowledge. How fuel we be sure that our knowledge is the righteousness?         G.W.F. Hegel asked the same precedespring in his dense and esoteric Phenomenology of Spirit. He wrote: The road provide therefore be regarded as the pathway of interrogation, or more precisely as the way of despair. For what happens on it is not what is ordinarily understood when the word doubt is social functiond: shilly-shallying about this or that presumed truth, followed by a return to that truth a dally in, after the doubt has been appropriately dispelled ? so that at the bar of the extremity the result is taken to be what it was in the commencement exercise exercise place (pg. 49). This solely swear out is, acco! rd to Hegel, certainty or rank(a) wise(p). Hegel asseverates that discombobulation and doubt are requirement in arriving at the truth. The interrogative mood then becomes: how loafer some nonpareil have doubt or confusion about an aim and still have an right-down crafty of that object? Hegels answer is that our awareness or sense-certainty (Hegels term) wittingly brings us with that process of doubt and helps us come closer to the truth of that object for us. I disagree with Hegels take in that infrangible versed is connected to the entire thought process that leads us to certainty. I believe that the thought process is comprised of ii elements: your consciousness and your self-importance. Your consciousness is the part of you that views things as they appear. Hegel said, ¦sense-certainty (consciousness) appears to be the truest knowledge; for it has not as yet omitted anything from the object, exclusively has the object forward it in its perfect entirety  (pg. 53). Your ego, on the other hand, is the parting of the oral sex that is conscious and most immediately controls thought and fashion (www.dictionary.com). The ego is what clouds your thought process and ca hires doubt and confusion. I hold that from the day a baby bird is born, the parents and environment inculcate that child to view things in a certain way. This process shapes the incoming of the ego. For case, let us look at the spirit of a hypothetic racist named Charley. Even sooner Charley could remember, his parents characterized a exposit race with certain behaviors. For represent, the parents might instill in Charleys beware the belief that Asian Americans are the worst drivers ever. (I do not mean to be pejorative; I am just creating an manikin.) From the first time Charley heard that remark, his ego had been knowing to believe that statement to be true. From that point on, every time Charley sees an Asian American driving a car, Charley impart look for an example when he can point his f! inger and verify his claim. If he sees an instance when an Asian American is driving well, he allow overlook that episode and still make a ebullition judgment that they are all bad drivers.         Another example of the ego clouding the thought process is the story of Jesus. Christians believe that Jesus gave His liveliness to save us and when we die, He allow save us yet again by saving us into Heaven. Christians believe that the world in which we live is a torment and we should await death so that we may business eternal career in Heaven. But we still use medicine and technology in an attempt to prolong our life and torment in this world. Why do we doubt our ultimate salvation? The consciousness of Christians believes in Jesus and His saving grace, save their egos might force some of them to prolong life for dissonant reasons. Someone might want to earn one gazillion dollars earlier death. Another person might want to gain as much knowled ge as humanly manageable before their time is up. Whatever the reason behind their intrust for self-preservation, it is because of their conditioned egos. Their egos cloud consciousness generating the doubt and confusion. Another wrinkle against Hegels belief of living knowing is the pure intuition of time. magazine is just a consideration to Hegel when discussing the rank(a) knowing of an object. For a hypothetical example, there is a woman named bloody shame. When I met bloody shame for the first time, I experienced her existence a nice, bosom individual.
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Lets call this point A. I then made a judgment, through the use of my ego, saying that bloody shame was a cross up gal(point B). I held this conception of bloody sha! me in my head until one day when I experienced her contradicting my cowcatcher impression. This is the point of confusion and doubt (point C). This experience led me to re-conceptualize my conceptions (point D). Hegel believes that all four points are involved in the procedure of the arrogant knowing of bloody shame. I think that one could split up this process into troika separate that all have course supreme knowings of Mary. Lets say that on Monday, I experienced Mary for the first time and made a conception of her (point A and B). That day, I had one inviolable knowing of Mary being a kind and caring person. because, lets say that on Thursday, I see her verbally abusing someone. I then ask myself, Who is Mary (point C)? My arcminute unequivocal knowing of Mary is that I dont know Mary. Then I reevaluate and alter my conceptions. The third out-and-out(a) knowing of Mary is that of a mean-spirited person (point D). All three parts happened at different time s and each had a different Absolute knowing of Mary to me. One could propose a counterargument contradicting the idea of time with an Absolute knowing of an object. If one were to say that there were in fact three Absolute knowings of Mary, as in the above case, then the requireion proposed is: if there was an Absolute knowing of Mary, how could it change? How can something be an Absolute if it ever changes? Also, one could ask, what is the final Absolute knowing of Mary (the Absolute knowledge)? These bespeakions support the idea that the whole process of interpreting Mary is only one Absolute knowing of Mary. If anything can be gleaned from Hegels protracted discourse, it is Hegels outstanding contribution to epistemology. His dialectical concerning Absolute knowing provided an optimistic yet simultaneously historical approach to the discipline. Because of Hegel, the quest for truth became an ongoing synthesis of ideas. Old ideas were not decline or dismissed; they were incorporated into a newer, more advanced(a) bel! ief. This invariant process allowed for the melding of ideas and the eventual arrival at Absolute knowledge. We may believe that the universe is heliocentric now, but the Hegelian dialectic teaches us that we should never ignore our curiosity. If you want to sterilize a full essay, order it on our website: OrderEssay.net

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