Hegel's Absolute Idea of Thinking: 蛻變：生命存在與昇華的實相（國際英文版：卷六）

By Shan Tung Chang and 張善通

 Nowadays, you and I are in the midst of AI, big data, multimedia, gossip, rumors, materialistic desires, and the great trend of the times.In the midst of the confusion and material satisfaction caused by complicated and novel things, have you ever thought about examining life with a reflective attitude and taking a careful and quiet look a

• Language: English
• Publisher: EHGBooks
• Release date: Feb 1, 2023
• ISBN: 9781647842734

Book preview

Table of Contents

Table of Contents

Preface

01.The ultimate concept of philosophy of discernment – integration………………………………………………………...

02. The Gaia Hypothesis of the Interdependence of Absolute Ideas

Part 1: Introduction

1. Introduction to the Introduction of the "Lesser Logic

01. Philosophy is the study of the principles and principles of the universe and life

02. the highest purpose of philosophy is to achieve the reconciliation of reason and reality

03. Philosophy is a circle that returns to itself

2. Ideas of the work

01. Definition of Philosophy

02. The difference between the logic of truth and the logic of form

3. Introduction

3-1. Introduction: The philosophy, content, and method are cited. There are three general divisions.

3-2. Preliminary Provisions of Logical Concepts and Further Provisions of Logical Concepts and Division of Logical Concepts constitute the Introduction to logic, which discusses three main issues.

4. The main content of the system of logic.

1. Existence theory.

2. Ontology.

3. Conceptualism.

Appendix : Hegelian Dialectic

01. Definition

02. Modern Period

Part 2: "Preliminary Provisions of the Concept of Logic

(1) Logic is a form of thinking that reflects the intrinsic properties of objects

1. The main task of logic is to teach people to think correctly

2. Self-existence between truths

3. Imperfection in life is the norm, and perfection is the exception

4. Only the spirit of thinking can know the spirit

5. Thought is the only activity that experiences truth and supreme existence

6. The three basic forms of abstract thinking

7. Abstract logical thinking has a deeper meaning than formal thinking.

8. Consciousness has the power of conscious thought

(2) The characteristics of consciousness and thinking on the reflection of objective things

First, thought is dynamic and universal

Second, through reflection to generate universal concepts

Third, reflection changes the form of perception or sensation and grasps the essence behind it.

Fourth, the activity of thinking is the activity of the self, that is, the state of freedom

(3) Small logic (the preliminary rules of the concept of logic)

(1) Ideas are dynamic universals

(2) Generating universal concepts through reflection

(3) Reflection changes the form of perception or sensation and grasps the nature behind the perception

(4) The activity of thinking is the activity of self-awareness…

(5) Sensuality is not necessarily illogical, but is a form of intuitive perception…

(6) The two contradictory and unified attributes of relative and absolute things themselves

(7) Principles and Standards of Valid Inference and Proof

1. Objective dialectical thinking, a dialectically correct reflection of objective things

2. Superconsciousness cannot exceed the limit - 'limit concept'.

3. Self-awareness of the self in the process of contradiction with the external material world

4. Self-awareness, Self-experience and Self-control

5. Original sin is the starting point of human civilization and the beginning of the reproduction of future generations through sexual love.

6. The nobility of man lies in the universal principle, from which he is no longer free.

7. The reflection of the objective world is hidden within but not revealed

Part 3: The main content of Small Logic.

I. Existentialism…

1. Intrinsic properties of thought and "being as being

2. All things are the specific unity of quality and quantity

3. Agnosticism is the blind spot of scientific knowledge

4. The logic of the hypothesis seems reasonable, but the conclusion is self-contradictory

5. Chain paradox and continuum fallacy way of thinking

6. Inquiry into existence is the study of the concept of 'self-contained' or 'potential paradoxes'.

7. The stages of absolute idea development are divided into quality, quantity, and scale.

II. Ontology…

1. The essence, that is, the position on which the analysis of the reflection study is based

2. The fundamental properties inherent in the thing itself: characteristics

3. The distinction between philosophical renunciation and metaphysical "negation

4. The nature of things is the true nature of things

5.The scope of the concept of agnosticism's "prepositions

6. Essence - "ceasing to exist, abolishing and ascending to a higher level

7. Theory of scope is the most fundamental cornerstone of divergent thinking

8. 'Knowing' thinking, a complex unity of multiple elements.

9. The essence is fixed based on cognition, beliefs and judgments.

III. Conceptualism…

1. A form of thinking that reflects the nature of things

2. Concepts are the accumulation of piles of constantly metamorphosing and sublimating present situations.

3. The standard of truth is eternal and unchanging

4. Absolute Idea as the unity of existence and "essence

5. The Absolute Idea is logically prior to nature

01. Absolute idea is self-contained and self-contained in its own identity

02. Absolute idea is the principle of all life

05. Knowing is the cognition between sensibility and rationality

06. Reason is inferior to the will and attempts to leave ground for religious beliefs

07.The Absolute Idea is the unity of Being and Essence

08. Definition of absolute idea understanding

09. Identify the relationship between understanding, concepts, and problems.

6. Predeterminism is an assumption of deviant cognition

7. The conceptual theory can be divided into three parts

IV. Logical thinking is a necessary process for understanding……

01. Different ideologies are always objectively unified

02. The essence is the world of ideas in which things necessarily exist

V. Conclusion

Part 4. The idea of Hegel's absolute concept

01. Understanding Hegel's dialectic, and understanding integrity and "abandonment

02. Hegel's Dialectic

03. Quantum mechanics

04. The theory of truth and conformity (conformity theory)…

05. Practical theory of truth (pragmatic theory)

06. The public philosophy fragment example two: the unity of contradiction

07. Contradiction - caused by the superficiality of one's knowledge

08. Conde and the Twelve Domains

09. Absolute Concept Theory

10. The boldest part of Hegel's dialectic is to think about history in the absolute spirit.

11. Conceptualism - Kant: A + B

Part 5: The relationship between existentialism, ontology and worldview and dialectics

1. Dialectic of Existence or Dialectic of Existence

2. The relationship between content and form

3. The negation of the negation of the negation

(1). Specificity and Distinctness

(2). The relationship between thought and concept

(3). This is and "the problem of the relationship between thought and existence

(4). Concrete thinking and abstract thinking

(5). The four causes say

4. 'Cause', 'reason', and 'explanation'

(1). Subsequent Development

(2). Causality

(3). Psychology

(4). Tool use

5. Evolutionary Psychology of Religion: The Evolutionary Origins of Religion

(1). Study of the universe, principles and principles of life

(2). The study of Western philosophy Western Philosophy

(3). The positions on which the analysis of religious studies is based

6. Cause and Effect

7. The connection between cause and effect

8. Metacause - the philosophy of conditions that cause another event to occur

(1). A priori

(2). A posteriori

(3). Methodological naturalism and metaphysical naturalism

(4). Naturalism and Spiritual Philosophy

(5). Analytical Criticism and Judgment

9. The theorem we want to establish is ---- stipulates first, then exists…

(1). Concrete and Abstract

(2). The rise of thinking from rational abstraction to rational concreteness

10. The Subject of Existence

(1). This state of unfolding is the essence of the meaning of this.

(2). The first anecdote

(3). The second anecdote

(4). A theory cannot be without practical connotations.

(5). Nature, mission, inquiry, and the ultimate purpose of history

Preface

Hegel (1770-1831) was a German master of dialectical logical thinking, as well as an objective idealist philosopher of life. He advocated that the absolute concept is the reflection of the human brain to the objective material world, and that it is the most ideal way to find a specific concept or thinking form by returning to the most basic conditions of all objects or phenomena that exist objectively in the natural world, breaking down the elements and deconstructing and analyzing them.

In the form of the continuous development of pure concepts in logical deduction, the inner idea is transformed into the outer material thing.

The main point is that the externalization of the Absolute Spirit into all objects or phenomena that exist objectively in nature, and finally the return to the Absolute Idea itself from the various sciences of man's ability to recognize his environment and self, and the clarity of his cognition.

The Little Logic, Hegel's major work of 1817, is based on an ontology of questions that cannot be answered directly by perception, but by rational logical deduction under a priori conditions.

The logic of discernment, which cannot be contradicted by the empirical evidence of metaphysics, is based on possible explanations or causal explanations of the state of things that are not yet clear, or for which there is no direct empirical evidence, and the data are classified, summarized, and analyzed in detail to obtain a tentative, But the explanation can be accepted by Hegel.

He establishes an absolute concept based on logical thinking, including all the vast scientific systems of objective idealism. In the history of his holistic, fundamental and critical inquiry into the real world and man, he

In the history of his integral, fundamental and critical inquiry into the real world and human beings, he promoted social progress and development by his own actions, which were mainly useful for the study of the universe, the principles of life and the principles of learning, that is, to regard words and actions as contradictory and incompatible with each other as the truth and essence of everything.

For example, to discuss dialectics is to unify opposites. The process of analyzing, synthesizing, judging, and reasoning about the whole nature and human society on the basis of appearances and concepts is considered to be in a contradiction of universal connection and development.

The dialectic he discusses is not in the characteristic behavior of the whole or the system, but in his view that the philosophical system of life as absolute truth is absolute and eternal.

The logic of his philosophy of life is the key and dominant factor of his philosophy of nature and philosophy of spirit, which are only concrete applications or manifestations of logic.

The Lesser Logic is the philosophical work in which Hegel has the least abstract idealist philosophy of life and the most materialist philosophy of life.

It deals with the development of the material world, which is reflected in the change of emotion in everything, as the object of action or thought, the comprehension of thought and judgment, and the macrocosm reflecting the real world in human relations.

Finally, the dialectic of reason rises to theory and practice, finite and infinite, and subjective and objective in order to obtain the absolute concept that does not depend on any conditions but exists independently and is constant and unchanging.

01.The ultimate concept of philosophy of discernment - integration

Whitehead, a professor of mathematics, is regarded as the greatest philosopher of the twentieth century in terms of discernment and synthesis. He co-authored, with Russell, Principles of Mathematics, a masterpiece that is a guide to computer science today.

He was also a professor of theoretical physics at the University of London, where he presented a sharp challenge to Einstein's famous relativity and big bang theories.

His unique research career is legendary. He also wrote the famous book Process and Reality, which created the process philosophy.

The so-called process philosophy is both an organic philosophy, which pays special attention to, or gives serious expression to, the intrinsic connection between things or ideas.

On the one hand, it emphasizes that everything, from a person to the entire universe, is an organic whole and has its own intrinsic value; on the other hand, it proclaims that individuals use their senses, perception, thinking, memory and other mental activities to become aware of their own physical and mental states, and the changes of people, things and objects in the environment in an integrated way, and to recognize and promote innovation and openness, emphasizing the exploration of new possibilities.

In Whitehead's book Process and Reality, he pays special attention to active processes or ideas, and solemnly expresses their objective existence, reflected in human consciousness, through thinking activities.

Organic philosophy is a theory based on the analogy of organism to explain the whole universe; it can also refer to the theory based on the principle of totality to explain the relationship between part and part or part and whole.

In contrast to materialism or idealism, which take matter or mind as the focus of metaphysics, organic philosophy can be said to take the organic body as the focus of its philosophy of life.

According to the philosophical viewpoint of Wilder Hey's Process and Reality, the concept of organism means the joint action of unities together with spatiotemporal extensions.

Therefore, his concept of organic philosophy, that is, the larger units of nature are systems formed by smaller units and their own internal structures, cannot be expressed by material distribution in a single moment.

In short, Whitehead's concept of organic philosophy of life can be described as a kind of linkage between physical science and biological science, the former becoming the study of smaller organic bodies, and the latter the study of larger organic bodies.

The thesis of Whitehead's organic philosophy was later used by other philosophers such as D. Emmet (1904~ ).

He saw the world as an active process, and considered evolution, development, and process as constituting the essence of reality. In his book Process and Reality, he argues for the meaning of a fluid state of time based on the development of nature and modern scientific methods.

Based on the world as an active process, he grasps the concrete facts and conditions that exist in front of us, and clarifies their philosophical nature (English: essence), an eternal attribute or set of attributes that make an entity or substance what it is.

They make an entity or a substance its very essence, and it necessarily exists, without which it would lose its identity, and thus come to realize and comprehend the God of religious faith.

For this reason, he pointed out that objective things and situations are not static in nature, but rather are dynamic processes that undergo continuous change or program.

According to the ancient Greek philosopher Heraclitus, who said that man cannot step into the same river twice, Whitehead believed that a thinker cannot think the same way twice, nor can a person have the same experience twice.

In the process of continuous change or flow, things are renewed from time to time, and each moment has new contents and changes that were not present in the previous moment.

Therefore, the world is not a repetition, a return, but an evolution, an innovation; actual or real events are interdependent, interrelated, and echoing each other in the process of continuous change, or in the program of events through which they are carried out.

Each state faces an innovative goal and is self-creative, while the flow of things that change continuously or proceed through a programmed state is ultimately grasped by God, who is not detached from things that change continuously or proceed through a programmed state, but participates in its formation, thus revealing it as the eternal entity that constitutes the whole of the world process.

02. The Gaia Hypothesis of the Interdependence of Absolute Ideas

Thus, Hegel's coherent logical thinking must have originated in about 400 B.C. when Plato proposed a similar view of the earth as a giant living organism called Gaia.

James Lovelock was a British scientist who was employed by NASA in the 1960s to explore the possibility of life on Mars. He studied life on Earth while searching for life on distant planets by analyzing atmospheric conditions.

He points out that the atmosphere on our planet consists of a mixture of gases that cannot survive life, and that these gases are maintained in balanced proportions through geochemical processes (such as rock erosion) and atmospherically supported organic activities (such as the removal of carbon dioxide with light and plants and the production of oxygen).

He named the hypothesis after the ancient Greek mother earth goddess Gaia, suggesting that terrestrial biological processes and natural processes work together to produce and regulate an environment conducive to the continued existence of life.

As the Gaia hypothesis began, it is because of the emergence of life that the physical and chemical environment of the Earth's surface, atmosphere, and oceans has become comfortable and pleasant from the past to the present. This hypothesis is in complete opposition to the traditional view that life is constantly adapting to the Earth's environment and that life and the Earth evolve independently.

Science now recognizes that life does not make the Earth habitable for its own sake. This adaptation makes the Earth more habitable and is a feature of the entire evolutionary system, including life, air, oceans, and rocks. This is Gaia, or "the Earth as a large organic body.

"The Gaia hypothesis is a hypothesis proposed by James Lovelock in 1972.

The entire surface of the Earth, including all life (the biosphere), constitutes a self-regulating whole, which is what I call Gaia. Simply put, the Gaia hypothesis" refers to the interaction between life and the environment, which makes the Earth suitable for the sustainable survival and development of life.

In fact, with the spread of new ideas brought about by contemporary science, especially modern cosmology, evolution, systems theory, self-organization, and other new scientific research, Whitehead's research on the universe, life, and the environment has led to the development of the Gaia hypothesis.

Whitehead's study of the principles and principles of the universe and life, called modern neo-metaphysics, has become increasingly important and taken seriously by the contemporary world, including religious theologians and those engaged in comparative studies of Chinese and Western philosophy.

According to Hegel's definition of the concept of integration in his book The Lesser Logic: By integration" here we mean that the whole system, including the basic concepts of the Gaia hypothesis, is interdependent.

Thus, if they were isolated, they would be meaningless. This requirement does not mean that these basic concepts can be defined in relation to each other; rather, it means that it is impossible to define them in terms of such a single concept because it is impossible to disassociate them from other concepts.

That is to say, Hegel pays special attention to the interdependence of ideas or ideas, or puts emphasis on the absolute idea of discursive philosophy, that is, the fundamental idea of integration, which cannot be seen to be separate from each other.

It is on the basis of this Little Logic that Hegel demands: "Discursive philosophy seeks to constitute a coherent, logical, necessarily broad and common system of concepts that corresponds to the particular and the individual, through which the subjective and objective understanding of things, the system of systematic aggregates, can explain every element of our life experience.

It represents the metaphysics that cannot be obtained directly through perception by rational reasoning and logical research, and the dialectic about the general laws of movement, development, and change of contradictions in things, and the development of a dialogue between two or more people who hold different views on a subject, with the aim of establishing the knowledge of the truth of things through such a well-founded dialogue.

Part 1: Introduction

This work Small Logic uses argumentation to demonstrate that when a person is in a normal state of mind, in order to obtain the desired result, he or she has the confidence and courage to calmly face the present situation and quickly and fully understand reality.

The ability to analyze multiple possible solutions, judge the best one, and execute it effectively reveals itself and describes the model of the idea. Although some people think of natural philosophy and spiritual philosophy as applied logic, this is actually a misconception.

The purpose of the Little Book of Logic is descriptive: to express how the spirit transforms inner subjectivity into outer concrete forms of itself, not in the individual's use of sensory, perceptual, thinking, memory, and other mental activities.

The application of dialectics to the entire field of knowledge: the integrated awareness and knowledge of one's own physical and mental state and of changes in people and things in the environment.

This crosses the first stage of spirituality, where the inner subjective consciousness is transformed into a concrete form of the outer body, especially when it is described as the release of certain human functions outside the human body. The development of this spirit is like a seed that is growing into a mature tree, expressed as logic.

Thus the laws and rules of thinking, which concretize the various areas of thought, or elaborate the essence of them as self-contained; they are all the necessary conditions for the attributes, abilities and processes of logical deduction of the human mind, and are the background against which all our thinking activities are carried out.

None of these areas of study of the nature and process of thought is outside the spirit. In order to gain knowledge of the existence of a thing, we must have an objective existence, reflected in human consciousness, which is the result of thought activity.

No purposeful, planned perceptual activity, which is a higher form of perception, can lead us to the existence of a thing, a concrete fact in front of us, or a situation. But there is no relation between thinking and being, and for this reason, logic and metaphysics have no relation between superiority and inferiority.

All the potential elements of logic and metaphysics are the comprehensive awareness and knowledge of one's own physical and mental state and the changes of people, events and things in the environment by using mental activities such as sensation, perception, thinking and memory.

Therefore, the activity of thinking is no less than the self-explanation of the spirit. (This is Hegel's possible statement that logic is the picture of the world before the creation of God). It can no longer maintain its own self-existence, as the individual becomes more and more fully aware and aware of his own state of mind and body, and of the changes in people, events and things in the environment, using the mental activities of sensation, perception, thinking and memory.

It is incomplete and full, not without deficiency, so it transforms the subjective consciousness inherent in itself or in things into an objective material world independent of human consciousness.

It is the opposite of inner. For example, the external factor must pass through the internal factor of things in order to work in a concrete form; this gives rise to the philosophy of nature. After this stage of development is completed, the spirit returns to itself, and this gives rise to spiritual philosophy.

1. Introduction to the Introduction of the "Lesser Logic

The introduction to Hegel's Lesser Logic is not a pre-requisite for the development of the theoretical prescriptions and a pre-requisite for the subsequent development of the field of logic, its main contents, and the order of its exposition, but a comprehensive exposition of his own holistic, fundamental, and critical view of inquiry into the real world and man.

This is more or less the same as the indirect and generalized reflection of the objective in the text. It includes logical thinking and figurative thinking, usually referred to as logical thinking. The large number of domains and the detailed interpretations are somewhat contrary to each other.

In general, the introduction does not seem to have the function of describing the main idea or the main content of the book. Obviously, Hegel must have had his own goals in mind when he laid out the book in this way.

He wanted to explain in advance the purpose of his work, the process, and the sources of information, and to use the introduction as a way of stating his philosophical views in advance and briefly explaining the ideas and conclusions in the book, so that the reader could first construct a general idea of the book.

The reader is the first to construct a general concept that helps to understand the entire work, and there is no doubt that logic is the main content and the key that the author wants to explain.

Logic is only one component of a holistic, fundamental, and critical system of inquiry into the real world and human beings, and is part of an overall understanding and grasp of the fundamental questions of life, knowledge, and values that are the subject of analytical reflection and inquiry and reflection.

Therefore, for the reader, a comprehensive and detailed analysis along the lines of a certain cognitive understanding and understanding. It is crucial to analyze and reflect on the fundamental issues of life, knowledge, and values.

It is only through this Introduction that the reader can truly explain the known facts, principles, and principles in his or her own words, texts, or other symbols, and understand the reasons for the author's logic, its scope, and its logical evolution.

The following section describes the main idea or the main content of the book. It is also called the Introduction or Introduction, which is a combination of references to Hegel's texts and an overview of Hegel's philosophical outlook, the main part of which is to provide a preparatory explanation or comment on the distinctive parts of his philosophy, with the three main tasks of philosophy as its theme.

01. Philosophy is the study of the principles and principles of the universe and life

In the preface to the second edition of Small Logic, Hegel calls it the study of universal, fundamental problems, including the labor of existence, knowledge, values, reason, mind, language, etc. It is based on action or thought as the goal of things, in the purest, most realistic reasoning, the purpose that it wants to achieve, i.e., the purest, most realistic reasoning.

The goal that we want to achieve is the scientific knowledge of the correct reflection of objective things and their laws in the human mind, and we believe that only the things that we aim at when we act or think can be of value and interest to the spirit of existence of our own life itself.

What it wants to recover is the truth that is true without any condition or restriction, that is, the content of the correct reflection of objective things and their laws in human consciousness, and the content of the individual's use of sensation, perception, and knowledge.

The most special and free quality of the individual's mental activities such as sensation, perception, thinking, and memory, and his or her comprehensive awareness and understanding of his or her physical and mental state and the changes of people, events, and objects in the environment. It is the most special and free quality of awareness and knowledge of the state of one's body and mind and the changes of people, things, and objects in the environment.

To this end, Hegel begins with a detailed and in-depth account of his own holistic, fundamental, and critical view of inquiry into the real and human world and its interrelationship with other forms of thought, such as religion and art.

He therefore defines philosophy directly as the study of the universe, the principles and principles of life, and other matters of thought. He disagreed with the recent practice of opposing philosophy and religion, and sought to reconcile them.

It was in this process that he articulated his own essential prescriptions for analytical thinking and reflection on the fundamental questions of life, knowledge, and values.

1-1. Religious philosophy is a search for an objective world beyond consciousness

In his holistic, fundamental and critical inquiry into the real world and man, he appears to have come of age at a time when man, in his normal state of mind, had the confidence and courage to face the present situation calmly in order to obtain the desired result, and to quickly and fully understand reality, and to analyze it.

The repeated despair of the ability to quickly and fully understand reality, to analyze a variety of feasible options, to judge the best one, and to execute it effectively, as well as the study of the universe and the principles and principles of life, have degenerated into such a vulgar and shallow state that

"Instead of knowing the purest and most realistic truths, that is, the correct reflection of objective things and their laws in the human mind, we only acquire knowledge by forming concepts, perceptions, judgments, or mental activities such as imagination.

That is, the mental function of the mind to process information, that is, the apparently temporal and accidental thing. This kind of holistic, fundamental and critical inquiry into the real world and human beings is what the Enlightenment philosophy of modern times is all about.

It is the philosophy of the Enlightenment in recent times, especially the philosophy of Kant's justified analysis of false or reactionary ideas, words and deeds, and thus their rejection.

Hegel does affirm, agree, and recognize that the recent revival of the study of the universe, the principles and principles of life, the ability of man to recognize his environment and self, and the spirit of clarity of cognition, has significant theoretical value.

It breaks through the fetters of religious theology, and highlights the abstract self as an individual who uses mental activities such as sensation, perception, thinking, and memory to perceive and understand his own physical and mental state and the changes of people, events, and things in the environment.

It is the principle of conceptual thinking that is formed by extracting common and intrinsic attributes from many concrete things and discarding individual and non-intrinsic attributes, so that the consciousness of self-thought can gradually take shape.

From then on, the process of analysis, synthesis, judgment, and reasoning based on images and concepts not only makes us consciously aware of the difference between the objective existence reflected in human consciousness, the results produced or the viewpoints formed through thinking activities, and what is in the conceptual system, and the actual universe.

And interpreting this difference as an opposition, and trying to eliminate the duality of this opposition, the sentiment of preference or concern for things is no longer in thinking about the objects as they are, but in thinking about that, thinking and understanding of these objects, i.e. thinking that (thinking and understanding) unifies itself.

Therefore, in the recent holistic, fundamental and critical inquiry into the real world and human beings, the first reflection on the examination of what things think was realized. This means the second part of the first stage of ontology, the essence itself.

It refers to the indefinite actual existence of things. That is, indefinite as opposed to cosmic. This is because the Greeks generally believed that the universe was defined.

Anaximander, a philosopher of the Miletus school, saw indefinite as the first principle, or ultimate generative force, of all things and events in the world. The indefinite is immortal, indestructible, and unlimited in time and space. It does not have the characteristics of ordinary elements and their constituents.

Aristotle interpreted Anaximander's indefinite as a material cause, which has the same status as Thales' water or Anaximene's air.

However, because it is more abstract than other material elements, the meaning of Anaximander's indefinite has always been a matter of debate. The Pythagoreans saw indefinite and defined as two principles that evolved from the world, and considered defined to be good and indefinite to be evil.

Bar Menneveld believed that existence cannot be incomplete and infinite, and therefore limited his ontology (theory of existence) to defined and rejected indefinite.

However, Anaxagoras' mind is also indefinite, that is, indefinite or indeterminate in scope. It is developed by rethinking things from past life experiences and learning from them (sameness, difference, basis).

However, Hegel also points out that the modern revival of the study of the principles and principles of the universe and life has opposed its own holistic, fundamental and critical inquiry into the real world and human beings to religion.

In the history of modern philosophy, the Enlightenment school of logical and abstract reason and the religious pietism school have formed a decisive opposition to each other.

They each rejected the other on the basis of their own principles, but because they could not understand that philosophy is a special study, a study that is not usually limited to a specific object or body of knowledge.

The Greek reading of this means love of wisdom, a study that makes people wise and inspires wisdom. But this is not enough to indicate the actual definition of philosophy. Philosophy as a study is associated with people's worldview and is the expression of their worldview theory.

1-2. Philosophy is a road with no end in sight

Therefore, philosophy is the study of universal and fundamental issues, including the fields of existence, knowledge, values, reason, mind, and language. Philosophy differs from other disciplines in that it has a unique way of thinking.

For example, it has a critical, often systematic approach and is based on rational argumentation. It can be understood as a 'theoretical and systematic view of the universe' or a 'theoretical system of people's worldview'. Without accessible material or common ground, it is impossible to achieve theoretical inquiry and to proceed to knowledge and truth.

In Hegelian logical thinking, the former 'principle of knowing' is only to recognize the abstract nature of the domain or concept, that is, its one-sidedness and finiteness.

Thus, in their philosophical viewpoint, the 'unity of the concrete mind' is nothing more than the sameness of an abstraction without the ability to recognize the environment and the self and the clarity of cognition, where "all is one, without distinction, and in other domains even good and evil are the same thing.

It is a kind of formalism, which only knows to comment on the right and wrong, high and low, good and bad of people or things, to shout about the freedom of conscience, freedom of thought, freedom of teaching, and even to shout about reason and science, but it is empty and impractical, and does not deal with the substance of content.

It is only a kind of negative formalism and a kind of freedom to express opinions freely and indiscriminately, without reaching a correct understanding of the nature of objective things and their laws.

Similarly, the latter is only in the pride and glory of O Lord! Lord! The latter are only 'proud and glorious in the call of the Lord', but 'bluntly and openly despise and despise those who, when acting or thinking, make the development of faith the goal, or expand it into the work of spirit, substance and truth.

Therefore, both of them cling to the aspect they insist on, and both of them are detached from "the content of physicality. In terms of religious beliefs, they are regarded as a universal cultural characteristic of all human beings, with mystical mythological overtones, which is the stage manifestation of the human spirit.

It is a subjective reaction of human instinctive nature, a transcendental consciousness of the universe, heaven and earth, and the history of destiny, a reaction to the relationship between human existence and the objective world, and a metaphysical ideology. Religious consciousness has degenerated into the highest satisfaction without content.

In philosophy, it is originally a study of the principles and principles of the universe and life. However, in primitive societies, people did not understand various natural phenomena, and natural metaphysical thinking was the essence of philosophical development.

Therefore, people were interested in things they did not understand and felt novelty. Natural phenomena such as thunder and lightning, flash floods, etc., provoked people to explore and understand nature and themselves, and it can be said that in this period, the existence of philosophical explanations of religious forms became only an occasional subjective necessity; these ideologies were completely subordinated to the individual's need for subjective freedom.

In this way, the fundamental questions of life, knowledge, and values became so mundane and mundane and superficial in their inquiry and reflection by analytical thought that it became impossible to discover and establish for oneself the knowledge of the purest, most realistic truth, the correct reflection in the human mind of objective things and their laws.

For example, God, as the essence of the world and the spirit, appears to them as ungraspable and unknowable; all that can be known is that which is temporal and ever-changing, with no fixed form of extinction.

Instead, they deprive themselves of the right to know the nature of the Absolute and God, the truths of nature and spirit, and the absolute nature. It is considered to be an illusory reflection of the objective world.

Therefore, it is believed that there exists a supernatural, superconsciousness that dominates nature and society and can explain the mysterious realm and power of man by using his own words, texts or other symbols to make known facts and principles and principles. Thus with infinite awe and worship, something that belongs to itself unknowable and untrue.

1-3. Truth - God's New Clothes

Hegel, in a witty and amusing way, parodies Kant's critical philosophy, even taking that "ignorance of eternal and divine objects to be conscience. For it proves that we do not know anything about eternity, the divine, or truth. This vague knowledge of subjective imagination even boasts of being philosophical.

All of these are the flashy and impractical habits of a holistic, fundamental and critical inquiry into the real world and man, the subjective use of one's senses, perceptions, thinking, memory and other mental activities.

We are too busy with reality, too focused on a certain area of the vertical and horizontal state of mind and body, and the comprehensive awareness of changes in people, events and things in the environment, and the spirit of knowing the world and making something of it in the outside world.

Nowadays, the spiritual world, which has reached the level of cognitive ability and clarity of cognition of the environment and the self, returns to the inner mind as a conscious thought and turns to itself. The time has come for one to wander in a leisurely and comfortable manner and to be at home in one's own original home.

This is different from the position based on the study and analysis of philosophy and religion in opposition to each other, or the criticism of problems and issues. According to Hegel, philosophy and religion are not opposed to each other, but have a common content.

They both have 'truth' as the object of study when acting or thinking. And "in the highest sense of the purest, most realistic truth, the correct reflection of objective things and their laws in the mind of man, God is truth, and God alone is truth.

In this regard, in the following 'Preliminary Provisions of Logical Concepts', Hegel ponders on the basis of observation, rationalizing the causes of change in things, the connections between things, or the laws of their development.

that truth does not correspond to our appearance, to the style, form, or standard of the existence of objects, but that it is the content of man's ability to perceive his environment and self, and the clarity of that perception, that is capable of conforming to itself.

In his Lectures on the History of Philosophy, he also says that truth is the universal independent self-existent reason; and that God alone is the true conformity of concept to reality, and God is that universal, absolute, essential spirit.

Therefore, God alone is the purest, most realistic truth, the correct reflection of objective things and their laws in the human mind. Moreover, both philosophy and religion are only the common study of the world of finite things, the study of nature and the human spirit, the study of the interrelationship between nature and the human spirit, and their relationship with God (i.e., both).

They are the result of the individual's mental activities such as feeling, perception, thinking, memory, etc., the comprehensive awareness and knowledge of his own physical and mental state and the changes of people, things and objects in the environment, the link and result of his own movement, and the process he must go through to achieve the truth or the absolute idea.

Hegel explicitly states that the history of the discipline of analytic thinking and inquiry and reflection on fundamental questions of life, knowledge, and values is the history of the discovery of ideas about the Absolute.

The Absolute is the object of a holistic, fundamental, and critical inquiry into the real world and human beings. And it is believed that what dominates nature and society is the supernatural, supra-mundane mystical realm and power.

Thus in the infinite awe and worship, there is also the general idea, as its inner content, that 'art' and 'religion' are concepts or ideas derived from the highest thinking or reasoning, appearing in ways that are not the consciousness of disciplines that probe and reflect on fundamental questions about life, knowledge, and values with analytical thinking, such as sensory, intuitive, and representational consciousness.

Thus, Hegel says: "As long as one believes that there are supernatural, superhuman forces and realms outside the real world, that there is a faith, a doctrine, a creed that governs nature and society, then it has a philosophy that examines universal, fundamental questions, including the realms of being, knowledge, values, reason, mind, and language.

It is the search for something - the truth. Here, the discipline of analyzing and reflecting on the fundamental questions of life, knowledge, and values, and the belief in the supernatural, superhuman mystical realm and power that governs nature and society, and therefore unlimited awe and worship, can be combined.

Although both religion and philosophy have common contents, they are not equal in status: in the general conception, the ideology of philosophy is higher than that of religion.

It is thought that the study of the principles and principles of the universe and life can understand the supernaturalism of religion, and make use of the amazement and reverence of human beings for the mysteries of the universe and life to form a religion that teaches good and punishes evil, and uses it to teach the world and make people believe.

On the contrary, it is a religion that can explain known facts, principles and principles in its own words, texts or other symbols from the point of view of appearances. Something that is on the same level as it.

But it cannot be analyzed in detail and understood from a certain cognitive point of view, as a philosophy, a concept, a universal knowledge of thought or an object of thought; and it is something which, after analysis, is classified as a major category and can be acted upon or thought of as a systematic goal.

Therefore, Hegel says, "A religion that makes use of the wonder and awe of the mysteries of the universe and of life, constitutes a doctrine of persuasion and punishment of evil, and is used to teach the world and make people believe in it, may not be philosophical.

But the discipline of analyzing and reflecting on the fundamental questions of life, knowledge, and values cannot be without religion, and in fact, it is inevitable or necessary to say that the study of the principles and principles of the universe and life includes religion. The study of the universe, the principles of life, and the principles of religion.

On this basis, Hegel wants to make a fact out of a situation that does not exist, in an attempt to unify religion with a holistic, fundamental, and critical inquiry into the real and the human.

Although religion and philosophy have a common content with each other, they are expressed in different forms to obtain the purest and most realistic truth, that is, the correct reflection of objective things and their laws in the human mind.

Religion mainly adopts the mode of silent prayer and worship, which is based on the intuition of inner feelings towards the outside world and the cognitive ability and clarity of cognition of the environment and the self to understand God.

In contrast, the discipline of analysis and reflection on the fundamental issues of life, knowledge and values not only draws on the external characteristics of objective things, the images reproduced in the human brain, and the concepts formed in the form of perceptual awareness, but also on the cognitive ability and clarity of cognition in the realization of things, the environment and the self.

1-4. inner self-discovery and outer creative self thinking.

Therefore, Hegel says that the discipline of putting together the common features of things and putting them into a concise perspective in order to analyze and reflect on fundamental questions about life, knowledge, and values.

It can be defined as a comprehensive awareness and understanding of one's state of mind and body and the changes of people, events, and things in the environment by using mental activities such as sensation, perception, thinking, and memory. From a religious and philosophical point of view, all activities and results of the human brain are considered as conscious thinking.

The difference between humans and animals lies in the generalization of objective things by the human brain through language, and the indirect reaction process. Only human beings can say I because of their ability to recognize their environment and self, and their clarity of cognition, because only human beings can think.

But thinking in philosophy does not appear as emotion, intuition or representation, but as a special way of thinking, in which thinking becomes the activity of thinking in which the human brain reflects the characteristics and connections of objective things, and reveals their meaning and effect on people. It becomes a cognitive way of grasping the concept of an object.

In other words, the thinking in the discipline of analyzing and reflecting on the fundamental issues of life, knowledge and values is the thinking in the form of thinking, i.e. conceptual thinking, which is the only concept or instrument worthy of the holistic, fundamental and critical inquiry into the real world and people.

The study of the principles and principles of the universe and life is based on reflection, which is a life experience of quenching one's awareness and understanding of one's physical and mental state and the changes of people, events and things in the environment by using mental activities such as sensation, perception, thinking and memory.

We strive for self-awareness of our cognitive ability and the clarity of our cognition of the environment and self, and the purest and most realistic truths about the external world and our inner emotions, which are extracted from our intuition and images.

In this way, we can make the non-existent situation a reality and transform the emotional image into an intentional thought.

Therefore, when I say the word I, I have already entered into the reflection of the individual's comprehensive awareness and understanding of his or her physical and mental state and the changes of people, events and things in the environment by using mental activities such as feeling, perception, thinking and memory.

In other words, the I is the object that is used as the target of action or thought. Here, I is not a purely abstract universality, but in a broad sense, the universality of all, all, everything.

For although the I may contain various contents, such as the I that can feel the external world from within, the I that can form perceptual images in the mind based on perception, and the I that consciously strives to realize a certain ideal or achieve a certain goal.

But in all these activities, there is an I, or one can say that in all these activities of life experience and quenching, there is thinking.

Therefore, man is thinking all the time, even when he is only in a state of awareness that is directly experienced by the senses or the spirit without going through the process of rational reasoning. On the basis of this religious-philosophical cognition, Hegel rejects both the idea that sensation, intuition, representation and thought are distinctly separated, that is, that religion and philosophy are opposed to each other.

He analyzes such wrong or reactionary thoughts, words and deeds with reason and justification, and thus he makes such a separation, forgetting that only individuals who use their senses, perceptions, thinking, memory and other mental activities can have religious faith.

It is only through the use of mental activities such as sensation, perception, thinking, memory, etc., that an individual can be aware of and understand his or her own physical and mental state and the changes in people, events and things in the environment in order to have religious beliefs.

At the same time, Hegel also opposes the kind of objective existence that should be paid attention to but is not, the result of the reflection in human consciousness through thinking activities, or the formation of views and systems of concepts.

Such people often regard philosophy as too simple and easy, although they are not committed to a holistic, fundamental and critical inquiry into the real world and human beings.

But they can talk about the fundamental questions of life, knowledge, and values in analytical thinking and reflection, thinking that with their direct knowledge of the environment and their own cognitive ability, with their intuitive view of all phenomena that can produce distinctions, they can obtain comparative truths.

We believe that by virtue of our direct knowledge of the environment and our own cognitive ability, by virtue of our intuitive ability to differentiate all phenomena, we can gain knowledge of comparative truth. The paradox of this specious philosophy obviously produces many misunderstandings and crude criticisms of philosophy.

In Hegel's philosophy of religion, thought exists in emotions, beliefs or images, and the activities and results of thought, although they are also manifested and contained in them.

But it is one thing to have emotions and representations that are impregnated by the reflection of the human mind on the objective material world, and another thing to have the ability to recognize these emotions and representations, the self, and the clarity of cognition.

It is the objective existence that arises from the 'reflection' of the individual's comprehensive awareness and recognition of his or her physical and mental state and the changes in people, events and objects in the environment by using mental activities such as sensation, perception, thinking and memory.

It is reflected in the consciousness of human beings, and through thinking activities, the result is produced or the viewpoint and concept system is formed. The perceptual image formed on the basis of perception is a form of perceptual awareness, not a philosophical way of thinking.

Based on this, Hegel's philosophical cognition of religion believes that the task of philosophy is: "to reflect on the objective material world of ordinary human beings, which is a variety of mental processes such as feeling and thinking.

The discipline of analyzing and reflecting on fundamental questions of life, knowledge, and values must demonstrate the knowledge needed for its particular approach, and must even awaken the general public to the knowledge needed for the particular approach of philosophy.

The process of acquiring knowledge by forming concepts, perceptions, judgments, or mental activities such as imagination, of the religious objects that are the object of action or reflection, the purest and most realistic truths, i.e., objective things and their laws that are correctly reflected in the human mind.

Philosophy must prove that it is capable of reflecting the characteristics and connections of objective things in the human mind and revealing their meaning and effects on human beings, starting from the fundamental questions of life, knowledge, and values, which are themselves investigated and reflected by analytical thinking.

If there is a difference between a holistic, fundamental, and critical view of the real world and human beings and the concept of religion, the study of the principles and principles of the universe and life

The study of the universe, the principles and principles of life, must identify its various provisions, why it is different from the development of human society to a certain stage of history, the emergence of a cultural phenomenon, belonging to the social concept of special ideology.

02. the highest purpose of philosophy is to achieve the reconciliation of reason and reality

After a detailed and in-depth explanation and statement to analyze and reflect on the fundamental issues of life, knowledge, and values, the discipline is a thoughtful examination of things.

Hegel was afraid that people would interpret his holistic, fundamental and critical inquiry into the real world and human beings, in his own words, texts or other symbols, as some kind of abstract thinking or subjective reverie, which is detached from the real content of the known facts and principles and principles.

Immediately afterwards, the fundamental questions of life, knowledge, and values are further regulated by analytical thinking and inquiry, and it is clearly stated that

The highest purpose of the study of the principles and principles of the universe and life is to confirm the results of the objective existence reflected in human consciousness, the viewpoints formed through thinking activities, and the consistency of the conceptual system with experience.

In this way, he shows that he uses analytical thinking to inquire and reflect on fundamental questions about life, knowledge, and values, in order to make the originally non-existent situation a high degree of unity of factual form and content, and to distinguish it from the Enlightenment philosophy of abstract formalism that detaches itself from physical content.

In his logical conception of thought, the form of the knowledge of a holistic, fundamental and critical inquiry into the real world and human beings, although it belongs to the realm of purely intellectual and conceptual consciousness, has a living content.

It is also the external and internal world formed by the individual's mental activities such as sensation, perception, thinking, memory, etc., and the integrated awareness and knowledge of his or her physical and mental state and the changes of people, events and things in the environment.

The content of the discipline of philosophy, which analyzes and reflects on fundamental questions about life, knowledge, and values, is reality (wirklichkeit).

This reality is not an ability to produce direct sensations and emotions about something through the changing human senses, as opposed to a rational conceptual phenomenon, but is real and necessary in itself, i.e., the direct unity of essence and reality or inner and outer.

That is to say, reality is the inevitable process by which the spirit or idea unfolds and enriches itself. According to Hegel, a concept or idea derived from thinking or reasoning, as an object of philosophical study, is not a subjective fantasy or a fictional system in the mind, but has its own reality.

02-1. The touchstone of the externalization of truth.

Moreover, this existence, which contains [internal grounds] and [is inevitable], is the synthesis of various connections between objective things and objective phenomena, and will continue to expand and enrich its own life experience through nature, social conditions, and rules and regulations.

It is the result of all the activities of the human brain, i.e., as a conscious thought, but only a superficial appearance of the idea.

Therefore, unlike Enlightenment philosophy, which always places concepts or ideas derived from thinking or reasoning in the realm of the proper, opposing the use of the [proper] to the [ready-made], and prescribing the [ready-made] with the social matrix of the [proper].

He believes that the [ready-made] and the [due] are but the spirit or idea of ideology, and that they are a necessary part of the process of their own free movement and development. Therefore, instead of saying that everything that is rational is real, we should say that everything that is real is rational.

In that case, the study of the principles and principles of the universe and life must be consistent with the reality and experience hardened by life experience. It can even be said that the consistency of philosophy with the experience of life can be seen at least as a test of analytical thinking and inquiry and reflection on the fundamental questions of life, knowledge, and values, that is, as a touchstone for the externalization of truth.

But Hegelian philosophy is different from the empirical sciences of the modern era. The latter also starts from the quenching of experience through life experience, and also points to the infinite variety of sensual materials in the phenomenal world, and seeks to find a universal and definite standard from these quenched sensual materials through life experience. This miscellaneous type of philosophical thinking is one of the concepts of Kant's philosophy.

It refers primarily to sensory experiences that have not been processed in a priori form. For example, when one drinks a drink that one has never had before, one feels that the taste of the drink is different from all the other drinks one has had before.

This is what Hegel's philosophy refers to as miscellaneous thinking. When you know that the drink is called soda and you know that it tastes sweet, then your feeling becomes the concept of 'sweetness'.

This concept is the result of your a priori form processing the miscellaneous. The a priori form is like a mold, and the miscellany is like iron water.

This kind of study is based on a certain object as the scope of study, based on experimental and logical reasoning, to find a unified and exact objective law and truth, although in modern times it is also called philosophy, for example, Newton's natural science, also known as natural philosophy.

But Hegel thinks that it can only be called empirical science because it fails in two ways to satisfy the requirements of people's own ability to form concepts, to judge, to analyze, to synthesize, to compare, to reason, to calculate, and so on.

First, it cannot grasp freedom, spirit, and God; it cannot grasp these objects not because they have nothing to do with experience, but because they are distinguishable and exist independently within themselves.

It need not be a physical existence. Instead, their content is infinite, and the principle of knowledge that empirical science pursues can only be grasped in the limited and socially defined matrix.

Second, it cannot satisfy the further requirement of reason itself, which is necessity in the broad sense. In Hegel's view, necessity itself, as contained in the general empirical science, is only a vague and indefinite statement.

It is something that is distinguishable from the particular and exists independently within itself. But it need not be something physically existent, having no necessary inner connection, but a purely external, accidental relationship, as confirmed by the scepticism of Hume. 

Moreover, all empirical scientific methods are always based on direct reality and given materials, which is again only an expedient assumption. It is clear that in both cases, empirical science cannot satisfy the form of rational necessity.

Unlike this, Hegel's philosophy works to remedy this deficiency, thus reaching the 'reflection of the knowledge of true necessity', the universal form of discursive thought that is characteristic of the concept.

Nevertheless, Hegel sees his discursive science not as ignoring the content of empirical science, but as recognizing and using it.

In order to enrich itself, discursive science needs to recognize and apply the universal principles, laws, and classifications of empirical science, but the study of the principles and principles of the universe and of life introduces some new areas of inquiry.

However, the study of the principles and principles of the universe and life introduces some new areas into the field of study, taking a certain object as the scope of study, and based on experiments and logical reasoning, obtains a unified and definite range of laws and truths.

Therefore, he said, "The difference between philosophy and science is that the objects of knowledge or thought, after analysis, belong to various categories and can be transformed into a system. Therefore,