By Michael J. Inwood

ISBN-10: 019161033X

ISBN-13: 9780191610332

Filenote: This name is the observation to the name Hegel's Philosophy of Mind which i can't locate facts it's been ebookized (yet). This name begins at web page 279 and ends with index on web page 680. So possibly the 2 titles are rather like 1 publication. uncertain.
Publish 12 months note: First released in 2007
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Michael Inwood, an eminent student of German philosophy, offers a whole and targeted new remark on a vintage paintings of the 19th century.

Philosophy of Mind is the 3rd a part of Hegel's Encyclopaedia of the Philosophical Sciences, during which he summarizes his philosophical approach. it truly is one of many major pillars of his suggestion. Inwood provides the transparent and cautious counsel wanted for an figuring out of this not easy paintings.

In his editorial creation he bargains a philosophically refined overview of Hegel's principles which incorporates a survey of the complete of his suggestion and precise research of the terminology he used.

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Additional info for A Commentary on Hegel's Philosophy of Mind

Sample text

Pneumatology or rationelle Psychologie (‘so-called’, because it is not, in Hegel’s view, rational) was an a-priori discipline attempting to prove that the human soul is a substance, simple, numerically identical over time, immortal, etc. Kant criticized what he called the ‘paralogisms’ of rational psychology in Critique of Pure Reason. Hegel criticizes it in a similar vein: rational psychology employs inappropriate categories (such as force and activity), and, in part owing to these intrinsic defects, does not explore the ‘concrete’ mind.

The mind can achieve rational self-awareness only in so far as it is aware of external reality. Cf. §377 on self-knowledge. On ideality, see §§379, n. 3; 381, nn. 4, 8. 15. In lower phases of mind, the mind cannot refer to itself as ‘I’ (cf. ), but then it is strictly ‘soul’ (Seele) rather than ‘mind’ (Geist). Everyone is an ‘I’, and to speak of oneself as ‘I’ implies no more about oneself than that one is a mind. Thus the I can ‘abstract from everything, even from its life’. I can ignore the distinguishing features of myself and my experience; I can imagine that they are all different, yet I am still myself.

Nature’s indifference to our alteration of it does not mean that it is due solely to our way of viewing them that e. g. the planets revolve, or seem to revolve, around the sun, but that, although the planets really do go round the sun, they do nothing special to enable us to view them in this way. Similarly, a field that we cultivate, though it is intrinsically cultivable, does not help us to cultivate it; it passively endures our work on it. 21. Heroes such as Alexander and Caesar did not actively work on their passive people and their time in the way that we work on nature.

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A Commentary on Hegel's Philosophy of Mind by Michael J. Inwood


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