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the sensible content but in the form of abstract laws (these are the laws of nature, e.g. F = ma). As the third to pure essence and essence with content, we have actuality, which is the structure of the organic world in general. Actuality is the pure form (A = A) that has entered into reality and become a real existent (e.g. the seed = the tree; Aristotleâs dynamis and energeia). But this is only a partial unification, because it still has some reality standing outside it. When essence and existence are perfectly united so that all reality is in the essence and essence exists in reality, this is the concept.
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be added to heavy). Quanta (e.g. 5, 9, etc.) constitute the combinability of sensible reality, but a formal combinability abstracted from all content (e.g. addition, subtraction, ratio, etc.). Measure is the combination of quality and quantity (e.g. 100 books in a library, 2 atoms of hydrogen), and it constitutes the general structure of the field of sensation and experience. But this field is still the external combination of qualia and quanta. Their inward union is substance, essence.
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difference between the formal laws of nature (e.g. F = ma) and their manifestation in sensible being (e.g. the movement of planets around the sun). Third, essence is the identity-in-difference of the form, the law, and its manifestation, its being. This is actuality, the infinite rejoining of essence with itself in its existence (e.g. the seed manifests on the tree in the fruit; seed = tree = fruit). This triune circle, this infinite self-rejoining movement, is the concept.
1539:(Aristotleâs Prior Analytics). As externally projected, the concept is an object, an objective end apart from itself to which it relates. When this end is brought back into the concept, then we have the end in itself, the idea. The idea is the philosophical method, self-knowing truth, and eternal life. It is the creator of nature, the unity of truth and goodness, the purpose of existence, and the ideal human being. This is the Absolute Idea.
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1394:(iii) The primary reason to include this dated misrepresentation of Hegel's philosophy is to prevent editors who have not studied Hegel and do not know the literature to add it somewhere inappropriate. In the past, for instance, it has even been featured in the lead. Some of the current exposition, I believe, is useful and could be incorporated above, probably into "Dialectics, speculation, idealism", without being a section unto itself.
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1931:"Among the first to take a critical view of Hegel's system was the 19th-century German group known as the Young Hegelians, which included Feuerbach, Marx, Engels, and their followers. The primary thrust of their criticism is concisely expressed in the eleventh of Marx's "Theses on Feuerbach" from his 1845 German Ideology: "The philosophers have only interpreted the world, in various ways; the point, however, is to change it."
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rejected any attempt to reduce one to the other. Dewey also believed that knowledge must be understood in terms of what a given society counts as knowledge rather than transhistorical or ahistorical standards. However, he did not accept the concept of an absolute, and he denied that there is necessarily progress in history. Whether there is progress depends on what sort of society people create for themselves.
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2038:. I guess that perhaps the |de}} somehow refers to a German Knowledge (XXG)? I guess that it is a learned and clever format, but it is unfamiliar to me, I don't understand it, and I don't intend to try to nut it out. It seems not to work properly here. Because I don't understand it, I am not going to try to fix it, but I am suggesting that a local expert editor fix it throughout the article.
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1391:(iv) This is an academic debate that is widely considered to be over. I wrote most of the section in order to include something that was in the article before I started overhauling it. Looking back now, however, I think just about everything currently included could be simply deleted. This debate is just not something about which non-specialists have any reason to care.
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My issues are that 1) the sentence is written in a confusing manner, and 2) the cited source does not support the parenthetical. My proposed solutions are to 1) re-write the sentence to make it clearer, and 2) cite a source that directly supports the claim (that Dewey misunderstood/probably got wrong
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Unless there's a more serious problem than I recognize, however, it's on you to provide a more properly nuanced account of James' critical reception of Hegel. While I understand your initial edit, I don't understand the ongoing issue with the section. Dewey learned from Hegel without becoming a Hegel
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My thought process was threefold: 1) It is redundant: if Dewey rejected Hegel's conception, then that means, by definition, that Dewey thought that Hegel's conception was probably incorrect. 2) Since I don't have access to the book cited, I could not confirm if this was a direct quote from the book,
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The content of the
Science of Logic article is accurate. What is presented there is very close to Hegelâs letter, and also very close to the exposition provided in G.R.G. Mureâs âA Study of Hegelâs Logic.â I would be happy to identify the pages in Hegel and Mure that correspond to the content of the
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The concept is essence fully entered into being and thus become present to itself. It is thinking, but no longer as merely formal thinking, but a thinking which has all reality in it as its own self-production. This is the âIâ of self-consciousness. In itself this is the content of traditional logic
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Being is the sensible, empirical side of reality. It consists of quality and quantity (Aristotleâs âpoionâ and âposonâ respectively). Qualia (e.g. shiny, red, apple) constitute the content of sensible reality, but in a form which is generally recalcitrant and unreceptive to combination (shiny cannot
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or otherwise problematic contributions by well-meaning editors. If something has no place in the Life/Biography or
Philosophy/Thought section of the article, it probably does not belong at all (or else one of those sections needs to be restructured, in which case, pls. bring this to the Talk page!).
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I am considering restructuring the current "Criticism and legacy" section into a section provisionally titled "Early reception". This would have three subsections. The first would be "German reception", which would include the material currently divided between the sections on L v. R Hegelianism and
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Do you have any specific suggestions for improvements? Just rereading it quickly now, I am inclined to further subsume the
Marxism subsection under "L v. R" and try to solve the issue you raise in the process. This article is already quite long, and I think that the best course would be to wikilink
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Essence is the invisible, formal side of reality. It consists of the difference between itself and its manifestation. Essence thus has two sides: on the one hand, essence is pure form, pure inner thinking without content (these are the laws of thought, e.g. A = A); and on the other hand, essence is
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No, I appreciate your close attention to the article. If you still think it would improve the article, go ahead and remove the parenthetical again. The "his conception of" qualifier is more strongly supported by the paragraph cited above, and it should be enough for readers here, as it is there in
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Essence is the invisible, formal side of reality. This form is identity-in-difference. First, essence is formal thinking, the empty formal identity of itself with itself. These are the laws of thought (e.g. A = A). Second, essence is the difference between itself and its manifestation. This is the
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I have written this three paragraph summary of Hegel's Logic which I think will be very helpful to wishing to understand this titanic work. Can we add this to the
Science of Logic section? If you approve, I'll gather references, probably from G.R.G. Mure's "A Study of Hegel's Logic," (but I'm also
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This is a long post. There is no expectation that anyone respond to anymore than one of the points I make. But if you are reading this, please share your views! I am still the primary author of most of this article (apart from the Life section, which required little by way of improvement). That is
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In any event, what needs to be clear is that the absolute rejected by Dewey is not Hegel's absolute. If there's a better way to communicate this without repeating too much of what has been covered above, or unduly elongating the section on
American pragmatism, that's would be great. By all means
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The
American pragmatist and naturalist John Dewey (1859â1952) could be seen as a Hegelian who accepted Hegelâs account of society and history, while rejecting Hegelâs absolute as he interpreted it. Like Hegel, Dewey argued that individuals and society are mutually self-constituting, and so he
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What is incorrect is Dewey's interpretation of Hegel's concept of the absolute. I believe this to be established in this article with multiple high-quality references and also by
Fritzman's own earlier analysis. The absolute is just knowing what knowing is. History is a mess, as Hegel duly
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Some of the material currently in this stand-alone section could be incorporated into those sections above in addition to what is already there. Buck-Morss, in particular, is an important addition to the bibliography; for her work on this topic is probably the most cited among scholars.
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Even if Dewey is right to reject Hegel's concept of the absolute, he fails (at least per
Fritzman) to take seriously the claims central to Hegel's philosophy regarding the ultimate orientation of spirit toward freedom and truth. (Probably he should have aligned himself with
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If I am understanding you correctly, the "probably incorrect" parenthetical is referring to Dewey's interpretation of Hegel's concept of the absolute. In other words, "Dewey rejected Hegel's account of absolute knowing, but Dewey's conception of that account was probably
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Why would Marx's Theses on
Feurbach, a criticism of Feurbach, in which he says all philosophers, including Feurbach, have only interpreted the world in various ways; the point is to change it, be the primary thrust of both Marx's and Feurbach's criticism of Hegel?
1397:(ii) None of these allegations are by Hegel scholars. They are more a reflection of the intellectual climate during the Cold War than anything Hegel wrote, said, or actually inspired. Neither, to the best of my knowledge, do they any longer shadow Hegel's legacy.
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To be clear, I totally defer to you, a subject-matter expert, on the facts of the matter. If you say that Dewey got Hegel's account of absolute knowing wrong, I believe you. I just wonder if, absent a source to directly support the claim, the sentence may be
1400:(i) This section was added by someone who translated it from the German article on Hegel. Best practice is to integrate criticism into the article's presentation of the ideas being criticized, rather than as its own section. In this case, those sections are
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If no, then please forgive me for not keeping up. If yes, I don't see how the passage cited supports the parenthetical in question. Maybe the "high-quality references" and "Fritzman's own earlier analysis" that you mentioned could be cited to support the
1832:(just in terms of what's on my shelves about these thinkers in relation to one another), but I'm not seeing a larger problem here. It's no shame on Dewey for getting something wrong about Hegelâespecially working in English more than 100 years ago.
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What is incorrect (per my own understanding and
Fritzman's as I understood him at the time of reading) is Dewey's understanding of Hegel's concept of the absolute. The concept that Dewey rejects is not Hegel's concept; hence, per the article,
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just to say that I can make these changes very easily without much time or effort. But I'm going to leave this here for a week or so in hopes others might chime in to support this proposal or else to raise qualified or categorical objections.
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Sorry for neglecting to follow through on any of this. I am going to now act on (i) and (ii), linking back to this thread in my edit description of the deletions. If I have removed anything of importance, I am happy to discuss and restore as
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I guess I would consider the onus to be on Dewey scholars to defend his interpretation as anything other than an obvious misunderstanding contradicted by the majority of recent Hegel scholarship (as documented in the body of the article
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Writing from the United States as a dude on the pale side of white, however, I want to be sure other folks have a chance to chime in before I make any changes that might unduly minimize the significance of Hegel's particular brand of
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I've had this account since 2008, so I'm pretty familiar with Knowledge (XXG), but I'm just getting back into it after an extended absence. I am open to learning, and would appreciate a constructive criticism of my edit. Cheers.
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Marxism. The second would be "French reception", which would probably be unchanged. The third would be American reception, which would probably also be largely unchanged from the current section entitled "American pragmatism".
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Perhaps we could say something like "Dewey accepted much of Hegel's account of history and society. He rejected Hegel's account of absolute knowing, although several scholars have argued that Dewey misinterpreted
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I'm sorry for my lack of clarity. It's totally possible that I'm missing something, so if you don't see any merit to the following remarks in this comment, I'll cease and desist unless/until a 3rd editor weighs
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Sorry for the belated reply, and thank you for the thoughtful reply. I don't think synthesis / primary sources is the issue. I might take a crack at an edit shortly once I have reviewed the appropriate
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There is just no way to cover the legacy and criticisms of such major figures in an objectively principled way. Limiting this section of the article to the figure's initial reception helps to forestall
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As I stated in my edit description, it was obviously a good-faith edit. I'll quote just the most salient paragraph from the page cited, which, as always, would be best read in its larger context:
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Then, the relevant works by those scholars could be cited at the end of the sentence. I would defer to you about what the proper sources are, because I am not as familiar with them as you are.
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I edited the following sentence: "Dewey accepted much of Hegel's account of history and society, but rejected his (probably incorrect) conception of Hegel's account of absolute knowing."
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That's all. It's obviously a minor issue, if it's an issue at all, but since I'm trying to exercise my atrophied Knowledge (XXG)-editing muscle again, I figured I'd bring it up here per
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I have some concerns about the accuracy of parts of this description. My primary concern, however, is that Hegel's main/bio article is not the place to provide an exposition of the
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This would leave four sections hanging: (i) "Racism", (ii) "Allegations of authoritarianism", (iii) "Thesisâantithesisâsynthesis", and (iv) "Non-metaphysical interpretations".
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Whatever the merits of Dewey's position, this criticism of "Hegel" misses the historical Hegel as preserved for us in his writings and a great deal of secondary literature.
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on Knowledge (XXG). If you would like to support the project, please visit the project page, where you can get more details on how you can help, and where you can join the
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Or perhaps the sentence could be re-worked for clarity? I'm no genius, but the current sentence is confusing to me, so I suspect it may be confusing to others, as well.
1581:. The problem is that the existing articles on Hegel's individual works are currently in sorry shape. Otherwise, I would move even some of what is now here out to them.
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acknowledgesâand proceeds to ignore in his efforts to uncover a deeper "logic" (which is not at all the same as a unified narrative of progress) beneath all the noise.
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Were this article to highlight Marx's critique of Hegel it would probably be better to quote from Marx's "Critique of Hegel's Philosophy in General" in
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My point isn't philosophical, I just think this is a very confusingly worded sentence for an encyclopedia article to have and might be a factual error.
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willing to gather from Beiser and Inwood if you'd prefer) to point the reader to scholarship on each point of the summary. The summary is as follows:
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I've made these and a few other related edits. If no one speaks up in objection, I will come back to clean up the bibliography in a few days.
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article, to build that out instead? After the introductory section, it goes into a preposterous amount of detail without any supporting
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The reason for these proposed changes is to help protect the page against the sort of arbitrary bloat currently found, for instance, at
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I'm pretty sure this is my work, but upon review it does arguably violate Knowledge (XXG) policies about not performing any
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of what the book says. 3) Absent a direct quote from the book, the parenthetical looked like original research to me.
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If you have something better, please by all means just edit. Otherwise, I hope you will share further thoughts here.
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secondary sources over primary sources (which, yes, is the opposite of the general practice in academic contexts).
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Although I found everything you wrote & quoted to be fascinating, I think I might be missing the point.
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on Knowledge (XXG). If you would like to participate, please visit the project page, where you can join
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current Science of Logic article, and thereby rescue this excellent exposition from possible deletion.
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article would benefit from a more detailed discussion, but I don't see why it is needed here.
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implement yourself or, if you prefer, run a proposal by me and other talk-page followers here.
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folks out to the relevant pages more directly addressing the Hegelian-Marxist legacy.
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his (probably incorrect) conception of Hegel's account of absolute knowing
1259:-related subjects. Please participate by editing the article, and help us
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Can we add this summary of Hegel's Logic to the Science of Logic section?
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This article links to one or more target anchors that no longer exist.
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P.S. I have endeavored to improve my summary of the theory of essence:
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or (at least until somewhat ameliorated by my recent edits) in the
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That would be a lot more readable, to my eye. What do you think?
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I removed the parenthetical statement "probably incorrect".
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This article would, in general, benefit from greater use of
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I might be able to turn up a second supporting source in
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I appreciate you taking the time to educate me on this.
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What would you think about pursuing these edits on the
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scholar or a Hegelian. That's totally fine. Maybe the
1771:. As the paragraph cited above states, Dewey rejected
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Happy to clarifyâand thanks for using the talk page!
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600:Continental
584:Metaphysics
380:Peer review
148:free images
31:not a forum
2056:Categories
2040:Chjoaygame
2009:materials.
1880:Pecopteris
1838:John Dewey
1808:Pecopteris
1754:Pecopteris
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1434:Aristotle
1378:Hey all,
517:Biography
457:Biography
426:is rated
88:if needed
71:Be polite
21:talk page
2012:Cheers,
1994:Cheers,
1896:Cheers,
1869:WP:SYNTH
1782:Cheers,
1746:passage?
1718:Cheers,
1603:Cheers,
1600:article.
1574:article.
1542:Thanks!
1472:Cheers,
1452:Cheers,
1278:Religion
1256:Religion
1209:Religion
1022:Politics
1013:politics
969:Politics
428:GA-class
385:Reviewed
306:reassess
263:archives
215:183Â days
186:Archives
56:get help
29:This is
27:article.
1996:Patrick
1898:Patrick
1842:Patrick
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329:Process
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434:scale.
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1865:WP:OR
1666:or a
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588:Logic
415:This
169:JSTOR
130:books
84:Seek
2044:talk
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