By P. Ifergan
Hegel's Discovery of the Philosophy of Spirit explores Hegel's critique of the individualistic ethos of modernity, and the genesis of his substitute imaginative and prescient. Hegel, following Hölderlin and Fichte, sees the clash among the autonomy trumpeted by means of philosophers, and the feel of rupture and alienation attribute of the individual's event of existence, because the primary existential challenge of the post-Enlightenment period. Viewing the reflective philosophy of subjectivity because the resource of this malaise, Hegel means that the major to overcoming it lies in rejection of the subjectivist procedure and its alternative by means of a brand new version of what it capacity to be somebody. within the early Jena writings, he experiments with a variety of formulations of this perception. Hegel's Discovery of the Philosophy of Spirit strains the method wherein Hegel arrives at this new notion, a approach culminating within the moment Jena 'Philosophy of Spirit' lectures.
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Additional resources for Hegel's Discovery of the Philosophy of Spirit: Autonomy, Alienation, and the Ethical Life: The Jena Lectures 1802-1806
Indeed, Hegel’s rejection of this solution – though not the critique that gave rise to it – in large measure defines the new philosophical project that Hegel soon embarks on, though it does not emerge as a fully-formed philosophical theory until the Jena period. After the Frankfurt encounter, however, Hegel completely severs his ties to Hölderlin, and never mentions him again in any context, either philosophical or biographical. Before we explore the impact of Hölderlin’s influence on Hegel, it will be useful to examine the process by which Hölderlin came to repudiate the Kantian view.
This loss forces us either to accept freedom and autonomy without unity, or, to seek a way to restore unity on the basis of a commitment to freedom and autonomy. Hölderlin considers himself obliged to take the second path, and this determines his poetic-philosophic program. 2 Hölderlin’s “Fragment of Hyperion” Hölderlin’s search for this elusive organic unity corresponds, to a large degree, to the crystallization of his novel Hyperion, which he worked on intermittently from 1794 to 1799. When he first published what he titled “Fragment of Hyperion” in Schiller’s literary journal Neue Thalia, he was still engaged in formulating the problems arising from the loss of oneness by describing the novel’s hero in Kantian terms.
This return to Kant in the second half of the essay well illustrates both Schiller’s debt to Kant, and his efforts to find a way to diverge from the Kantian path. Accordingly, in On Grace and Dignity, Schiller is ultimately seeking a unifying framework or descriptive rubric within which he can incorporate acts of grace and – as in Kantian morality – dutiful acts motivated by respect for the obligation to obey the law, melding the urge to be independent of nature with the desire to anchor moral action in nature.
Hegel's Discovery of the Philosophy of Spirit: Autonomy, Alienation, and the Ethical Life: The Jena Lectures 1802-1806 by P. Ifergan