notes on hegel’s philosophy of right / preface & §§ 31-31, 1-3
September 26, 2013 § Leave a comment
For Hegel the methodology of philosophical science is in its conceptualization. It is immanently progressive, which means that it is dynamic. This dynamic progression of philosophy happens by means of (Hegel’s) logic (which is not the logic we normally think of. Instead, Hegel’s logic is metaphysical and ontological). Philosophical progress is not entirely circumstantial, nor is it entirely universal (?). The concept of it dialectically dissolves and provides the particular. Hegel’s dialectic is not about getting to the ‘opposite’ sides of things, rather, it is a “higher dialectic”, it apprehends its content developmentally and it is immanently progressive as it arrives at its ‘positive’(affirmative) end. It is the soul of things. Its object is rational and this is its freedom.
The shapes of dialectical and dynamic determinations are conceptual and they are part of the larger “Idea” of things. This is speculative philosophy (i.e. it is seeking to holistically reconcile differences). Hence, the way things are and what they are becoming are brought together into a comprehensive “Idea” (re: the Absolute) in its ever-changing totality.
A. The will is immediate, abstract and external.
B. The will has a universal subjective component that moves in opposition to its external and universal parts. Good internal (?) Existent world external (?) reconciled into the “Idea”.
And the ethical is…
(a) Natural spirit, where one is most familiar (?)—the family.
(b) Division and appearance, where one is unfamiliar and has to make his own (?)—civil society.
(c) As freedom is in its complete actuality (?)—the state.
Hegel’s philosophy is a “speculative mode of cognition” (i.e. a dialectical reconciliation that always aims for the Absolute—as in ‘the big picture’) and its aim is to save itself from its own decline. The aim is not to dictate truth or to moralize. Philosophy seeks to know matters as they are. Philosophy must see its actual nature as rational. Freedom of thought is not about simply opposing the rules of the state. The ethical world is a self-actualized realization (re: a trans-formal conceptualization). Some people think philosophy is easy, and such people, as Jacob Friedrich Fries, thought that philosophy was all about the heart, friendship and enthusiasm—instead, it is more like (Hegel’s) rationalism. This is not a feel-good or superficial philosophy via Fries (and others). It is not clear if Hegel agrees with Plato’s conception of ethics, but Plato might agree with Hegel’s slogan that “What is rational is actual; and what is actual is rational.” Therefore, philosophy’s goal is an explanation of the rational. Philosophy need not get caught up in every detail, since it knows that the infinite is immanent in the transient. Philosophy should not get caught up in prescriptions and instructions. Philosophy is not just about empty words, but how things actually are. (re: “Hic Rhodus, hic saltus” [don’t just talk about it] jump here, as [you jumped] in Rhodes). Philosophy is about the reconciliation toward the rational in actuality. Philosophy is the road toward God. “The owl of Minerva begins its flight only with the onset of dusk.” This famous quote means that Hegel’s philosophy can only see things clearly when the dust of history has settled. Philosophy is practiced after the facts have made themselves evident.
Philosophy concerns itself with the concept of right (freedom) and this right is the “Idea” and is a concept in actuality.
The right is an aspect of philosophy having to do with the “Idea” as reason, as its development, and as it is immanently developed. It is not a mere definition, but it is a concept developed from its content (re: Concept → Idea → Absolute).
Right is realized in…
1. Form: rational order.
2. Content: parts.
a. In the character of people and in its natural necessity.
b. In its external application.
c. In its decisiveness.