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Hegel’s mode of dialectics with the concept of humanism and religion
Dialectics is a term that describes a philosophical reason system which implies a kind of conflicting mechanism between opposing sides. Dialectic or dialectic, also called dialectical method, is the basis for a discussion between two or more individuals who hold opposite opinions about a topic but want to determine the facts through logical argumentative approaches. Hegel’s dialectics refers to the particular dialectical logic used by the German philosopher of the 19th century, G.W.F. Hegel, which depends on an inconsistent mechanism between the opposite parties, as most “dialectical” approaches. (“Hegel’s Dialectics (Stanford Encyclopedia Of Philosophy)”) The ‘opposite sides’ are different meanings of the consciousness and entity, which the consciousness is mindful of or claims to recognize in the Phenomenology of the Spirit, presenting Hegel’s epistemology and the theory of awareness.
Humanism is an advancing philosophy of life that affirms our right and duty to conduct ethical lives, without theism or other surnatural convictions, of personal satisfaction and seek the common good. (Duquette) Hegel recognized his dialectical approach as part of a philosophical trend extending back to Plato. Since the premises of an assertion lead to an inconsistency, according to the rationale of the standard redutio ad absurdum argument we must infer that the premises are false—which leaves us without premises or without something. We then need to wait for the new premises randomly to emerge from somewhere else and then see if these new premises again place us in nothingness or emptiness, whether they lead, too, to a paradox. Because Hegel believed that reason inherently creates contradictions, he felt that new premises will yield more contradictions, as we can see.
G.W.F. Hegel’s interpretation of political enlightenment, given its heavy lutheranism and declarations that pure ideal fulfillment can be sought in Christianity, seems reasonable to ascribe a profound Christian influence. However, any claim to inseparability can balance Hegel’s obvious recognition of alternate faiths in the spiritual composition of civilizations and his own pluralistic interpretation of the Gospels. Hegel’s overcoming confidence in the influence of philosophy is the solution: In the theological principle of equality mastered within Christianity, philosophy is the highest calling that speculatively subordinates the understanding of Christianity. Political light as the development of freedom is inseparable from the Christianity of Hegel, an emancipatory immanence which takes precedence over any specific aspect of the Christian doctrinary beliefs.
Hegel’s history theory is basically the self-awakening of the human race by rational entities such as the state. And here “religion stands at the pinnacles of the various ways of conscious unity, this cause is God in its most concrete representation. God rule the earth: the substance of His rule, the execution of His plan, is the past of the world. Therefore, Hegel maintained that the state has its origins in faith, which means simply that religion precedes and that the state is and continues to emerge from it Duquette). It does not simply say that states use God’s terror for power. Rather, remember that for Hegel the State is an ethical whole, relating to the organic emotional entirety of the society of one people embodied in the impartial constitution of a government. When Hegel states, “the state is rooted in religion, it suggests that the state’s vitality lies inside the human people, who are themselves religious. In other words, “Equality can only occur where diversity is understood as a desirable attribute of the supreme being.
Therefore, the devotion of Hegel to Christianity is above all adherence to an ever-transforming ethic rather than to a compilation of dogmas. Ethics without individual rights is hollow, pointless in turn, without self-awareness, reflection through the nation-state.(Duquette) Christianity, therefore, is more than just consistent with liberty; it is a commitment which renounces the specific interests of the spirits—the subjective person wants a country and points it to its collective spiritual end: Ethical life is the thought, awareness and will — not the actual person and his or her interests, but the collective individuality and interests of all members in general.
References
“Hegel’s Dialectics (Stanford Encyclopedia Of Philosophy)”. Plato.Stanford.Edu, 2021, https://plato.stanford.edu/entries/hegel-dialectics/#HegeDescHisDialMeth.
Hegel, Georg Wilhelm Friedrich. Introduction to the philosophy of history: With selections from the philosophy of right. Hackett Publishing, 1988.
Duquette, David. “Georg Wilhelm Friedrich Hegel: Philosophy of History.” Philosophy, 2010.
