tjkcb notes: English came with special nouns for specific terms; however, Chinese came in separated, single-word, of confusing.
Discussing the perspectives of the philosophers Georg Wilhelm Friedrich Hegel and Friedrich Schelling on Chinese culture and philosophy should combine the spatiotemporal context; however, it could mislead. It is important to note that the views expressed in the text represent the interpretations and opinions of these philosophers and may not reflect a comprehensive or accurate understanding of Chinese culture. Some of the key points highlighted in the text include:
Hegel's perspective on China as an ancient country with a long-standing authoritarian monarchy and a lack of what he considers genuine religious and philosophical development.
Hegel's criticism of the Chinese language as lacking the necessary constructs for philosophical expression and his low estimation of Confucius and his role in Chinese moral and ethical life.
Schelling's similar assessment of Chinese culture, emphasizing its perceived lack of mythology and its categorization as a society that has excluded diversity and stifled spiritual growth.
It is important to approach these historical accounts with a critical perspective, considering the context in which these viewpoints were formed and the evolving nature of cultural understanding over time. Cultural analysis and philosophical interpretations are often influenced by the prevailing intellectual climate and the limited access to comprehensive knowledge about other cultures, leading to potential biases and misinterpretations.
老黑(黑格尔)“存在即合理”的原文是：“Was vernünftig ist, das ist wirklich，und was wirklich ist, das ist vernünftig”。英译是"What is reasonable is real, and what is real is reasonable"。中译就是：“凡是合乎理性的东西都是现实的；凡是现实的东西都是合乎理性的"。这里的“合理", 并不是指道德上有正当性，而是指黑格尔哲学里的“绝对精神” - 即老黑认为的永恒存在着的实在。
见茶坛几位秀才争论的面红耳赤, 唾沫横飞, 作为吃瓜群众, 欣喜羊羊。 石凳派 vs. 露微派, 龙战玄黄，鹿死谁手? 加油，哈哈
What is Georg Wilhelm Friedrich Hegel known for?
Georg Wilhelm Friedrich Hegel (1770–1831) developed a philosophy based on freedom within a wider philosophical system offering novel views on topics ranging from property and punishment to morality and the state. Hegel's main work was the Elements of the Philosophy of Right (“PR”) first published in 1821.Jun 3, 2021
Hegel's Social and Political Philosophy Born 27 August 1770
Stuttgart, Duchy of Württemberg, Holy Roman Empire
Died 14 November 1831 (aged 61)
Berlin, Kingdom of Prussia
Education
Tübinger Stift (1788–1793: M.A., 1790; Licentiate, 1793)
University of Jena (PhD, 1801)
Notable work
The Phenomenology of SpiritScience of LogicEncyclopedia of the Philosophical SciencesElements of the Philosophy of Right
Spouse Marie Helena Susanna von Tucher
?
?(m. 1811)?
Children 3, including Karl and Immanuel [de]
Era 19th-century philosophy
Region Western philosophy
School
Absolute idealism
German idealism
Institutions
Jena (1801–1806)
Heidelberg (1816–1818)
Berlin (1818–1831)
Main interests
Metaphysics
Philosophy of art
Philosophy of history
Political philosophy
Philosophy of religion
History of philosophy
Signature
Influences
Aristotle (384–322 BCE) and the ancient Greeks were a major influence.
As H. S. Harris recounts, when Hegel entered the Tübingen seminary in 1788, "he was a typical product of the German Enlightenment – an enthusiastic reader of Rousseau and Lessing, acquainted with Kant (at least at second hand), but perhaps more deeply devoted to the classics than to any thing modern."[58] During this early period of his life "the Greeks – especially Plato – came first."[59] Although he later elevated Aristotle above Plato, Hegel never abandoned his love of ancient philosophy, the imprint of which is everywhere in his thought.[60]
The Critical Philosophy of Immanuel Kant (1724–1804) was a major influence on Hegel.
Hegel's concern with various forms of cultural unity (Judaic, Greek, medieval, and modern) during this early period would remain with him throughout his career.[61] In this way, he was also a typical product of early German romanticism.[62] "Unity of life" was the phrase used by Hegel and his generation to express their concept of the highest good. It encompasses unity "with oneself, with others, and with nature. The main threat to such unity consists in division (Entzweiung) or alienation (Entfremdung)."[63]
In this respect, Hegel was particularly taken with the phenomenon of love as a kind of "unity-in-difference," this both in the ancient articulation provided by Plato and in the Christian religion's doctrine of agape, which Hegel at this time viewed as "already 'grounded on universal Reason.'"[64][65] This interest, as well as his theological training, would continue to mark his thought, even as it developed in a more theoretical or metaphysical direction.[b]
According to Glenn Alexander Magee, Hegel's thought (in particular, the tripartite structure of his system) also owes much to the hermetic tradition, in particular, the work of Jakob B?hme.[67] The conviction that philosophy must take the form of a system Hegel owed, most particularly, to his Tübingen roommates, Schelling and H?lderlin.[68]
Hegel also read widely and was much influenced by Adam Smith and other theorists of the political economy.[69]
It was Kant's Critical Philosophy that provided what Hegel took as the definitive modern articulation of the divisions that must be overcome.[70] This led to his engagement with the philosophical programs of Fichte and Schelling, as well as his attention to Spinoza and the Pantheism controversy.[71][c] The influence of Johann Gottfried von Herder, however, would lead Hegel to a qualified rejection of the universality claimed by the Kantian program in favor of a more culturally, linguistically, and historically informed account of reason.[72]
Philosophical system
See also: Encyclopedia of the Philosophical Sciences
Hegel's philosophical system is divided into three parts: the science of logic, the philosophy of nature, and the philosophy of spirit (the latter two of which together constitute the real philosophy). This structure is adopted from Proclus's Neoplatonic triad of "'remaining-procession-return' and from the Christian Trinity."[73][d] Although evident in draft writings dating back as early as 1805, the system was not completed in published form until the 1817 Encyclopedia (1st ed.).[75]
Frederick C. Beiser argues that the position of the logic with respect to the real philosophy is best understood in terms of Hegel's appropriation of Aristotle's distinction between "the order of explanation" and "the order of being."[e] To Beiser, Hegel is neither a Platonist who believes in abstract logical entities, nor a nominalist according to whom the particular is first in the orders of explanation and being alike. Rather, Hegel is a holist. For Hegel, the universal is always first in the order of explanation even if what is naturally particular is first in the order of being. With respect to the system as a whole, that universal is supplied by the logic.[77]
Michael J. Inwood plainly states, "The logical idea is non-temporal and therefore does not exist at any time apart from its manifestations." To ask "when" it divides into nature and spirit is analogous to asking "when" 12 divides into 5 and 7. The question does not have an answer because it is predicated upon a fundamental misunderstanding of its terms.[78] The task of the logic (at this high systemic level) is to articulate what Hegel calls "the identity of identity and non-identity" of nature and spirit. Put another way, it aims to overcome subject-object dualism.[79] This is to say that, among other things, Hegel's philosophical project endeavors to provide the metaphysical basis for an account of spirit that is continuous with, yet distinct from, the "merely" natural world – without thereby reducing either term to the other.[80]
Furthermore, the final sections of Hegel's Encyclopedia suggest that to give priority to any one of its three parts is to have an interpretation that is "one-sided," incomplete or otherwise inaccurate.[81][80][82] As Hegel famously declares, "The true is the whole."[83]
tjkcb notes: English came with special nouns for specific terms; however, Chinese came in separated, single-word, of confusing.
Discussing the perspectives of the philosophers Georg Wilhelm Friedrich Hegel and Friedrich Schelling on Chinese culture and philosophy should combine the spatiotemporal context; however, it could mislead. It is important to note that the views expressed in the text represent the interpretations and opinions of these philosophers and may not reflect a comprehensive or accurate understanding of Chinese culture. Some of the key points highlighted in the text include:
Hegel's perspective on China as an ancient country with a long-standing authoritarian monarchy and a lack of what he considers genuine religious and philosophical development.
Hegel's criticism of the Chinese language as lacking the necessary constructs for philosophical expression and his low estimation of Confucius and his role in Chinese moral and ethical life.
Schelling's similar assessment of Chinese culture, emphasizing its perceived lack of mythology and its categorization as a society that has excluded diversity and stifled spiritual growth.
It is important to approach these historical accounts with a critical perspective, considering the context in which these viewpoints were formed and the evolving nature of cultural understanding over time. Cultural analysis and philosophical interpretations are often influenced by the prevailing intellectual climate and the limited access to comprehensive knowledge about other cultures, leading to potential biases and misinterpretations.
老黑(黑格尔)“存在即合理”的原文是：“Was vernünftig ist, das ist wirklich，und was wirklich ist, das ist vernünftig”。英译是"What is reasonable is real, and what is real is reasonable"。中译就是：“凡是合乎理性的东西都是现实的；凡是现实的东西都是合乎理性的"。这里的“合理", 并不是指道德上有正当性，而是指黑格尔哲学里的“绝对精神” - 即老黑认为的永恒存在着的实在。
见茶坛几位秀才争论的面红耳赤, 唾沫横飞, 作为吃瓜群众, 欣喜羊羊。 石凳派 vs. 露微派, 龙战玄黄，鹿死谁手? 加油，哈哈
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