By Eric Michael Dale
In Phenomenology of Spirit (1806) Hegel is frequently held to have introduced the top of heritage, the place 'history' is to be understood because the lengthy pursuit of ends in the direction of which humanity had consistently been striving. during this, the 1st e-book in English to entirely critique this entrenched view, Eric Michael Dale argues that it's a misinterpretation. Dale bargains a examining of his personal, exhibiting the way it sits in the higher schema of Hegel's proposal and makes room for an knowing of the 'end of history' as Hegel meant. via a chic research of Hegel's philosophy of background, Dale courses the reader clear of the typical misinterpretation of the 'end of history' to different beneficial parts of Hegel's arguments that are usually ignored and should suffer. His booklet can be of serious curiosity to students and complex scholars of Hegel, the philosophy of historical past, and the historical past of political proposal.
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Additional resources for Hegel, the End of History, and the Future
The rule of enframing (Gestell) threatens man with the possibility that it could be denied to him to enter into a more original revealing and hence to experience the call of a more primal truth. (Fukuyama 2002: 3; cf. Heidegger GA 7:29) While it likely deserves greater attention, this book has not excited the world in the way The End of History did. A capitalist end of history was a message many people wanted to hear in the 1990s; warnings about the use of technology in the medical industrial complex fall on deafer and deafer ears at the start of the third millennium.
Similarly, Schopenhauer denies that empirical manifestations or phenomena can be grounded by the noumena in any meaningful way. This claim is at the heart of Schopenhauer’s identification of the will as the noumena, since “of all possible concepts, the concept of the will is the only one that does not have its origins in the phenomenon, not in the mere representation of perception; rather it comes from within, proceeding from everyone’s most immediate consciousness” (SW 1:172). What is important to Schopenhauer in the doctrine of noumena or the thing-in-itself is the notion of permanence and the assertion that only the noumenon is “really real,” as it were.
Becomes progressively less and less convincing to Schopenhauer as German philosophy moves from Kant, to Jacobi’s denial of Kantian reason and his assertion that rationalism led inevitably to nihilism; Reinhold’s Elementarphilosophie and Kantian Satz des Bewußtseins; Fichte’s denial of the Ding an sich and his subjectivist Ich-philosophy; Schelling’s Romantic appropriation of Kant; and finally Hegel’s attempt to reestablish the primacy of absolute knowledge through a philosophy of spirit. Hegel’s thought in particular depends on a dynamic and process-oriented dialectic which is the antithesis of Schopenhauer’s lionization of a static, unchanging, and eternal noumenon.