Full text of Hegel's Phenomenology of Mind
How to think like a Hegelian | Psyche Guides
For Hegel, your thoughts aren’t trapped in a cerebral box: they act on the world, making meaning and expressing your freedom
Hegel’s Dialectics
“Dialectics” is a term used to describe a method ofphilosophical argument that involves some sort of contradictoryprocess between opposing sides. In what is perhaps the most classicversion of “dialectics”, the ancient Greek philosopher,Plato (see entry on Plato), for instance, presented his philosophical argument as aback-and-forth dialogue or debate, generally between the character ofSocrates, on one side, and some person or group of people to whomSocrates was talking (his interlocutors), on the other. In the courseof the dialogues, Socrates’ interlocutors propose definitions ofphilosophical concepts or express views that Socrates challenges oropposes. The back-and-forth debate between opposing sides produces akind of linear progression or evolution in philosophical views orpositions: as the dialogues go along, Socrates’ interlocutorschange or refine their views in response to Socrates’ challengesand come to adopt more sophisticated views. The back-and-forthdialectic between Socrates and his interlocutors thus becomesPlato’s way of arguing against the earlier, less sophisticatedviews or positions and for the more sophisticated ones later.
What Is It Like to Be a Bat?
"What Is It Like to Be a Bat?" is a paper by American philosopher Thomas Nagel, first published in The Philosophical Review in October 1974, and later in Nagel's Mortal Questions (1979). The paper presents several difficulties posed by phenomenal consciousness, including the potential insolubility of the mind–body problem owing to "facts beyond the reach of human concepts", the limits of objectivity and reductionism, the "phenomenological features" of subjective experience, the limits of human imagination, and what it means to be a particular, conscious thing.
The Word of Life A Theology of Johns Gospel (Craig R. Koester) (z-lib.org).pdf
The Master and His Emissary: The Divided Brain and the Making of the Western World
In a book of unprecedented scope--now available in a larger format-Iain McGilchrist presents a fascinating exploration of the differences between the brain's left and right hemispheres, and how those differences have affected society, history, and culture. McGilchrist draws on a vast body of recent research in neuroscience and psychology to reveal that the difference is profound: the left hemisphere is detail oriented, while the right has greater breadth, flexibility, and generosity. McGilchrist then takes the reader on a journey through the history of Western culture, illustrating the tension between these two worlds as revealed in the thought and belief of thinkers and artists from Aeschylus to Magritte. "A landmark new book. . . . It tells a story you need to hear, of where we live now."-Bryan Appleyard, Sunday Times "A very remarkable book. . . . McGilchrist, who is both an experienced psychiatrist and a shrewd philosopher, looks at the relation between our two brain-hemispheres in a new light, not just as an interesting neurological problem but as a crucial shaping factor in our culture . . . splendidly thought-provoking. . . . I couldn't put it down."-Mary Midgley, The Guardian Named one of the best books of 2010 by The Guardian
The sentient cell: the cellular foundations of consciousness
"All species, extant and extinct, from the simplest unicellular prokaryotes to humans, have an existential consciousness. Without sentience, the first cells that emerged some 4 billion years ago would have been evolutionary dead-ends, unable to survive in the chaotic, dangerous environment in which life first appeared and evolved. In this book, Arthur Reber's theory, the Cellular Basis of Consciousness (CBC), is outlined and distinguished from those models that argue that minds could be instantiated on artificial entities and those that maintain consciousness requires a nervous system. The CBC framework takes a novel approach to classic topics such as the origin-of-life, philosophy of mind, the role of genes, the impact of cognition, and how biological information is processed by all species. It also calls for a rethinking of a variety of issues including the moral implications of the sentient capacities of all species, how welfare concerns need to be expanded beyond where they currently are, and critically, how all life is intertwined in a coordinated cognitive ecology. The Sentient Cell explores this revolutionary model, which updates the standard neo-Darwinian framework within which current approaches operate and examines the underlying biomolecular features that are the likely candidates for the "invention" of consciousness and outline their role in cellular life." --
Parmenides: Pre-Socratic Philosophy
A quote by William H. Murray
Until one is committed, there is hesitancy, the chance to draw back. Concerning all acts of initiative (and creation), there is one elementary truth, the...
Five Manifestos for the Beautiful World: The Alchemy Lecture 2023
The Alchemy Lecture 2023
The Standpoint of Heimatlosigskeit and the Planet
Since the launch of Sputnik in 1957, it has become impossible to comprehend the world solely through the lens of Hegel’s Berlin or Kojève’s Paris—even as nation-states continue to wrestle with their growing obsolescence. The planetary condition of human existence has also intensified a form of nihilism rooted in modernity: geographically through globalization, and cosmically through thermodynamics. If, in the twentieth century, reactionary politics sought to “overcome modernity” by returning to a notion of homeland (Heimat), the twenty-first century calls for a renewed framework—one that begins, perhaps, from the standpoint of Heimatlosigkeit.
The Standpoint of Heimatlosigskeit and the Planet
Since the launch of Sputnik in 1957, it has become impossible to comprehend the world solely through the lens of Hegel’s Berlin or Kojève’s Paris—even as nation-states continue to wrestle with their growing obsolescence. The planetary condition of human existence has also intensified a form of nihilism rooted in modernity: geographically through globalization, and cosmically through thermodynamics. If, in the twentieth century, reactionary politics sought to “overcome modernity” by returning to a notion of homeland (Heimat), the twenty-first century calls for a renewed framework—one that begins, perhaps, from the standpoint of Heimatlosigkeit.
