By Jon Stewart
This paintings goals to undermine this renowned view of the unconventional holiday among idealism and existentialism by way of a sequence of particular reviews in particular episodes of ecu proposal. As a complete, this e-book represents an incredible try and exhibit the lengthy shadow forged through Kant and Hegel over the following background of eu philosophy.
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Additional resources for Idealism and Existentialism: Hegel and Nineteenth- and Twentieth-Century European Philosophy
In a letter to Schelling, he laments: “Working into the detail has, I feel, damaged the overview of the whole. 38 However, a closer reading of it shows that Hegel’s frustration arises not because his work is disunified but because time constraints precluded him from making its unity more explicit. Here, Hegel clearly indicates that, in fact, his text does have a unified structure and a developed plan, but, since he had so busied himself with the details of the individual arguments, he simply neglected to give his readers sufficient instruction about the overall structure.
63 The plague he refers to is not that which affects Oran, but rather that of reflectivity. Camus here uses the plague as a fitting symbol for the cause or occasion of the self-reflection which reshapes the life of the existential hero Tarrou, and jars the townspeople of Oran out of their complacency and lack of reflection. Camus, like Dostoevsky, views this new lucidity about the disjointedness between humanity’s nostalgia for unity and comprehension of the universe, and the utter indifference of the universe to our demands, as a positive insight that leads to liberation.
Not to think . . don’t want to think . . I think I don’t want to think. I mustn’t think that I don’t want to think. 68 Despite his mental exertions, Roquentin cannot stop reflectivity or the existential disease of nausea with a simple act of will. Like many a physical disease, the nausea runs its own course and is not within one’s control. The use of this dominant metaphor throughout the existentialist tradition provides a point of contact or overlap between this tradition and Hegel’s thought with respect to the conception of reason.