Idealism and Existentialism: Hegel and Nineteenth- and by Jon Stewart

By Jon Stewart

The background of Continental philosophy is frequently conceived as being represented via significant faculties: German idealism and phenomenology/existentialism. those faculties are usually juxtaposed which will spotlight their purported radical alterations. there's a quite often held view that an abrupt holiday happened within the 19th century, leading to a disdainful rejection of idealism in all its types. This holiday is frequently situated within the transition from Hegel to Kierkegaard. The historical past of philosophy within the first 1/2 the 19th century has therefore been learn as a grand disagreement among the overambitious rationalistic method of Hegel and the devastating criticisms of it by means of Kierkegaard's philosophy of life.

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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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.

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