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What's the title of this material?
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A - God as Light:
....We have here the pure ego, which in its externalizaion in itself qua universal object has the certainty of self, in other words, this object is for the ego , the interfusion of all thought and all reality. When the first and immediate "cleavage" is made within self-knowing Absolute Spirit its shape assumes that character which belongs to immediate consciousness or to sense certainty. It beholds itself in the form of being, but not being in the sense of what is without spirit , containing only contingent qualities of sensation - the kind of being in that belongs to sense -certainty. Its being is filled with the content of spirit. It also includes within it the form which we , found in the case of immediate self-consciousness the form of lord and master, in regard to self-consciousness of spirit which retreats from its object
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Phenomenology of Spirit - George Wilhelm Friedrich HegelOriginally Posted by Larali
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Just where is the Index when you need it the most..
Wake up and smell the coffee.
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Lordship and Bondship
At first that the master has everything. He sets the slave to work in the material world, and sits back to enjoy both the subservience of the slave and the fruits of the slave;'s labours. But consider now the master's need for acknowledgment or "recognition". He has the acknowledgement of the slave to be sure but in the eyes of the master the slave is merely a thing. not an independent consciousness at all. The master has, afer all failed to achieve the acknowledgment her requires.
Nor is the situation as it first appeared to be. The slave lacks adequate acknowledgement, of course for to the master he is a mere thing .On the other hand the slave works on the external world. In contrast to his master, who receives the temporary satisfactions of which he works. In doing so he makes his own ideas into something permanent - an external object. In labour even labour under the direction of another hostile mind the slave discovers that he has a mind of his own.
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Karl Marx later developed his own Master/Slave Dialectic; The Theory of Alienation: Theory of Alienated Labour:Like Hegel, Marx regarded labour as a process in which the worker puts his own thoughts the efforts in fact all that is best in himself - into the object of his labours. The worder thereby objectifies himself. or externalies himself. Marx then made much of a point that is implicit in what Hegel says: If the object of labour is the property of another, especially an alien, hostile other, the worker has lost his own objectified essence. This is what happens under capitalism. The product the worker has produced belong to the capitalist. They enable the capitalist to profit thereby to increase his capital an strengthen his dominance over the worker; and develop a master ("Lordship") and slave ("Bondshiop") Dialectic.
So the objectified essence of the worker is not merely lost to him; it actually turns into a hostile force that oppresses him. This is alienated labout, the key idea of Marx's early writings and the forerunner of the notion of surplus value which is the basis of the Marxist critique of capitalist economics.
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Hegel's Idea that my self-consciousness is threatened by the existence of another person who fails to acknowledge me as a person.If the worth of one person is systematically denied recognition by all those on whom he depends - that person's sense of identity can be utterly destroyed.The result of this lack of acknowledgment, according to Laing, is schizophrenia. If this notion of the need of acknowledgment or recognition is still obscure, consider the analogy of a nation achieving diplomatic recognition. That diplomatic recognition is important to states is obvious from the efforts that some states have made to obtain it - and from the efforts that others have made to prevent them obtaining it. Until a nation has been recognized by others it is not a full-fledged state. Diplomatic recognition is peculiar in that on the one hand it apparently does no more than recognize something that is already in existence and yet on the other hand it makes something less than a state into a complete state. The same peculiarity belongs to Hegel's conception of recognition.
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Hegelian Idealism
The proposition that the finite is ideal [ideell] constitutes idealism. The idealism of philosophy consists in nothing else than in recognising that the finite has no veritable being. Every philosophy is essentially an idealism or at least has idealism for its principle, and the question then is only how far this principle is actually carried out. This is as true of philosophy as of religion; for religion equally does not recognise finitude as a veritable being, as something ultimate and absolute or as something underived, uncreated, eternal. Consequently the opposition of idealistic and realistic philosophy has no significance. A philosophy which ascribed veritable, ultimate, absolute being to finite existence as such, would not deserve the name of philosophy; the principles of ancient or modern philosophies, water, or matter, or atoms are thoughts, universals, ideal entities, not things as they immediately present themselves to us, that is, in their sensuous individuality — not even the water of Thales. For although this is also empirical water, it is at the same time also the in-itself or essence of all other things, too, and these other things are not self-subsistent or grounded in themselves, but are posited by, are derived from, an other, from water, that is they are ideal entities. Now above we have named the principle or the universal the ideal (and still more must the Notion, the Idea, spirit be so named); and then again we have described individual, sensuous things as ideal in principle, or in their Notion, still more in spirit, that is, as sublated; here we must note, in passing, this twofold aspect which showed itself in connection with the infinite, namely that on the one hand the ideal is concrete, veritable being, and on the other hand the moments of this concrete being are no less ideal — are sublated in it; but in fact what is, is only the one concrete whole from which the moments are inseparable
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Being-for-self is first, immediately a being-for-self — the One.
Secondly, the One passes into a plurality of ones — repulsion — and this otherness of the ones is sublated in their ideality — attraction.
Thirdly, we have the alternating determination of repulsion and attraction in which they collapse into equilibrium, and quality, which in being-for-self reached its climax, passes over into quantity.
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THE DIFFERENCE BETWEEN IDEALISM AND MATERIALISM.
Wherein lies the basic difference between idealism and materialism? It lies in the opposite answers given by the two to the fundamental question in philosophy, that of the relationship between spirit and matter ( that of the relationship between consciousness and existence). Idealism considers spirit (consciousness, concepts, the subject) as the source of all that exists on earth, and matter (nature and society, the object) as secondary and subordinate, Materialism recognizes the independent existence of matter as detached from spirit and considers spirit as secondary and subordinate..
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