absolute

Plato is the first philosopher who states his political views in a sound philosophical system. The testimony to this statement is his two important works, i.e. Republic (Politeia) and Laws (Nomoi) in which one can trace his political views. Plato’s political writings indicate that his life as a great philosopher has never been devoid of the political and social issues of his time. The fusion of politics, metaphysics, ethics and education in Plato’s works demonstrate that he was involved in political and social problems in an important and eventful period. Since no thought is created without passing through the historical bottlenecks, an attempt is made here to examine the impacts of Greece’s eventful and flourishing period, i.e. the fifth century B.C., on Plato’s political views as the recognition of the effective factors influencing the views of a philosopher which will help the researcher understand the historical trends.

In Hegel's view art is not just an artistic creation. Art is an introduction to liberation. Today, Hegel's philosophy is a substitute for many challenging issues, and also an obsolete for past points, Hegel interprets works of art with key elements of his philosophy such as "absolute", "freedom" and "consciousness." Hegel divides the history of the transformation of art into three periods of symbolic, classical, and romanticism. But Hegel also mentions classical architecture and romantic architecture, which in fact transforms architecture into an artistic service which come from other types and are not considered independent. This paper examines art and architecture in Hegelian thought and explains the types of art and architecture and their meanings in the eyes of this philosopher. Absolutely undergoes three steps in the process of self-consciousness-art, religion, and philosophy. Art, as the first step of this Trinity, brings absolute liberty directly into the sensible thing. This is a logical necessity and opens the way for ultimate self-awareness of the soul. Hence, epistemic beauty is worthwhile. This view towards beauty or a beautiful issue is an epistemological phenomenon and unmatched in the history of philosophy. The beauty of value is equal to consciousness. Or at least as a prerequisite for knowledge.

The relation of the many and the one, difference and identity, multiplicity and unity, particularity and universality, and finally that of negativity and negativity of negativity through reason and history is the core of Hegelian Absolute which is still an inevitable philosophical source to deal with most of the contemporary ontological problems. The article’s claim consists of two parts: Absolute is internally a retrospective totality of the System, on the one hand, and it is intertwined with a prospective negativity in a reciprocal relationship, on the other hand. Therefore, Absolute would be an absolute totality and an ongoing openness to the future at the same time. This article explains how Hegel’s articulation of the absoluteness is still a challenging ontological problem since it would simultaneously include both totality and negativity.

Abstract: Hegel’s absolute knowing is an immanent subjectivity since all the knowledge and human history are included within it as the absolute subjectivity. Some Hegelians stressed the sufficiency of the absolute’s totality; contrariwise, others interpreted absolute’s immanent openness in terms of ongoing negativity, which renders human history an ongoing movement. The article attempts to propose a new conception of the absolute knowing in which there is a totality of conceptuality and openness to the future not only as negativity but also as a prospective totality. It would be entitled “open totality of the absolute knowing”, and the article explains the two characteristics focusing on Hegel’s Phenomenology of Spirit and Hegel’s Science of Logic in addition to some crucial and prominent commentaries. My interpretation of Hegel’s absolute knowing is based on the openness of the knowing process, which is a part of my PhD thesis entitled Hegel’s Absolute: Suspension of Perspectives.

Does Hegel embrace pantheism? He faced accusations from his orthodox peers who adhered to Pantheism, a phrase that was commonly associated with atheism during his day. This study presents a counterargument to the assertion made by several contemporary orthodox contemporaries that Hegel is pantheistic. Hegel can be classified as a semi-pantheist. The manuscript is divided into three distinct sections. In the initial segment, I examine pantheism as posited by Spinoza, the pioneering contemporary pantheist whose contributions exerted a profound influence on other German thinkers, including Hegel. In the subsequent part, an examination of Hegel's pantheism will be conducted through an analysis of the concept of God or the Absolute. In the third section, an analysis is conducted on Hegel's notion of the features of the Absolute, and a comparison is made with Spinoza's God or Nature in order to ascertain if Hegel can be classified as a pantheist. It is believed that Hegel has a dissenting stance towards conventional pantheism, particularly that of Spinoza. Therefore, it can be inferred that Hegel's pantheism differs from Spinoza's. Hegel can be classified as a semi-pantheist.