Hegel's Phenomenology of Spirit 9.7分
读书笔记 第126页

1. Ego-logic

Being determines itself logically, but such that the logical proves to be egological. We see this ego logical determination of being gradually unfolding since its beginning in Descartes, until via Kant and Fichte it receives its comprehensive and explicitly absolvent justification in Hegel's Phenomenology.

2. Onto-logic

Thus, right at this juncture the decisive approaches and lines of inquiry into the problem of being in Western philosophy are gradually gathered in one. Thtus, inquiry into the "on" was onto-logical ever since its beginning with the ancients ...

3. Theo-logic

... but at the same time it was already with Plato and Aristotle onto-theo-logical, even if it was correspondingly not conceptually developed.

4. Ego-logic

Since Descartes the line of inquiry becomes above all ego-logical, whereby the ego is not only crucial for the logos but is also co-determinant for the development of the concept of "theos" as it was prepared anew in Christian theology.

5. Onto-theo-ego-logic

The question of being as a whole is onto-theo-ego-logical. It is important in this regard that the term "logical, is repeated everywhere. The apt expression of these relations in their original formation and their concise justification lies in the fact that for Hegel the absolute (i.e., the true being, the truth) is spirit. Spirit is knowledge, "logos"; spirit is I, "ego"; spirit is God, "theos"; and spirit is actuality, beings purely and simply, the "on".
Only when we see the Hegelian problematic in terms of the whole of Western philosophy - and not only externally but also in the sense of ///the inner coincidence of the mutually determining perspectives of the question of being/// - only then do we have the basis for really understanding Hegel. We must work out this inner motivation of the Hegelian position as the completion of Western philosophy; and above all we must be receptive to this motivation in the decisive stages of the history of phenomenology itself.

......西方哲學史一個字就講完了:Ontotheoegologie. 終於理解到為何將Hegel理解成實體形上學是一種Aufhebung了。 “The spirit is knowing, logos; the spirit is I, ego, the spirit is God, theos; and the spirit is actuality, beings purely and simply, on” 只有將實體形上學推到極致,才有可能重新劃定存在問題。於是One-Many的形上學問題就被sublate了:Being-beings的高一層衝突才有可能顯現。這是你海的Aufhebung,成也Aufhebung,敗也Aufhebung。

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