Greg Detre
@11 on Monday, 12 February, 2001
Dr Rosen, post-Kantian V
vitalistic materialism � universe of matter, but not inert � life can�t be reduced to pure matter = hylozoism � life comes from matter (the doctrine that all matter has life, or that life is merely a property of matter)
Hegel describes himself as an idealist
vitalistic materialism is not quite Hegel�s view � all of reality has rational structure, active in determining the nature of reality
cf Greek�s logos = underlying rationale for why things are as they should be
Aristotle � formal cause (e.g. being a tree makes acorns grow to oaks) = that guides the causal process in one direction or the other
this is more like Hegel�s idealism, which is similar to vitalistic materialism
the Hegelian world has an objectively non-random structure
it�s the omni rationality in Hegel
the acorn is not trying to be an oak, is not aware of the pattern
of course, it�s different for conscious beings
history = about humans trying to understand and grasp the pattern
this pattern is determined by our imperfect path of understanding
history as an exercise in self-understasnding, as opposed to nature
rational structure (= Idea) = immanent within nature and history
but it can be known and exist independent of history
we don�t impose it on the world
but we have a particular capacity to know the structure
Nature = frozen Geist (rational structure) but in Nature, it�s not self-developing whereas it IS in nature
Geist = rational structure trying to know itself
Geist � Realm of Ideas, but dynamic
Geist vs reason itself???
Geist extends to all consciousness, not just the rational � more like �mentality�
who is Geist? how relate to human beings?
in Plato, we can have some contact with the Realm of Ideas, e.g. through mathematics
Geist = the inorganic being of Man, i.e. the non-physical bit
= the rational structure in dynamic form
will to power???
the will to power is Nietzsche�s deliberate contrast with mechanistic materialism � orderly + inexorable vs pluralistic + chaotic
also vs Aquinas + Aristotle � world as purposive + teleology � Nietzsche rejects that too
will to power is blind, not directed/benevolent
Hegel: order underlying the world = harmonious + necessary, and in that sense benevolent
history as the true theodicy � evil as rationally unfolding purpose
given that Hegel thinks that the rational structure is knowable a priori, how much a posteriori knowledge can there be?
Hegel is indefensible about his pronouncements on the planets
how far down does the categorial deduction go???
not as far as Pencilhood, but definitely as far as organic matter
defend Hegel: we can add rigour to our representations
why study Hegel???
seminal
poses problems for Kant
criticises received view of (mental reality) makes you think hard about experience
empiricist: experience = clumping of mental items called ideas, �physics of psyche�, e.g. Hume, associationist
Kant: dualistic: intuitions vs concepts (which organise other representations), particular vs universal, rules
apply concepts to sensible givens
Hegel: problem with Kantian dualism
how do we ever know that the concepts are appropriate to intuition
areas not covered: self-consciousness, human action
Vorstellung � representation (German for �idea�)
Hegel does genuinely try to historicise philosophy
Kant does not historicise philosophy � you are rejecting everything before + after with each philosophy
Nietzsche � there is no truth once and for all
philosophy = personal confession, also historical
attempt at objectivity is misguided
Hegel � why is philosphy historical???
there is a timeless truth, but it is not timelessly accessible
develops in a temporal way towards timeless destinty through history
philosopher stands in relation to truth through??? history