aristotle conceives of a virtue as:.
German speculative philosophy stands in direct contrast to the ancient Solomonic wisdom: Whereas the latter believes that there is nothing new under the sun, the former sees nothing that is not new under the sun; whereas oriental man loses sight of differences in his preoccupation with unity, occidental man forgets unity in his preoccupation with differences; whereas aristotle conceives of a virtue as: man carries his indifference to the eternally identical to the point of an imbecilic apathy, occidental man heightens his sensibility for the manifold to the feverish heat of the imaginatio luxurians. By German speculative philosophy, I mean that philosophy which dominates the present https://digitales.com.au/blog/wp-content/custom/a-simple-barcoding-system-has-changed-inventory/cells-to-civilizations.php the philosophy of Hegel.
Hegel elevated us conceuves a higher stage, i. This spirit manifests itself particularly in its view and treatment of history.
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Hegel determines and presents only the most striking differences of various religions, philosophies, times, and peoples, and in a progressive series of stages, but he ignores all that is common and identical in all of them.
To be sure, the last stage of development is always the totality that includes in itself the other stages, but since it itself is a definite temporal existence and hence bears the character of particularity, it cannot incorporate into itself other existences without sucking out the very marrow of their independent lives and without robbing them of the meaning which they can have only in complete freedom. The Hegelian method boasts of taking the same course as nature.
It is true that it imitates nature, but the copy lacks the life of the original. Granted, nature has made man the master of animals, but it has given him not only hands to tame animals but also eyes and ears to admire them.
The independence of the animal, which the cruel hand robs, is given back to it by sympathetic ears and eyes. The love of art breaks the chains that the self-interest of manual work puts around the animal. Nature always combines the monarchical tendency of time with the liberalism of space. Naturally, the flower cancels the leaf, but would the plant be perfect if the flower only sat brightly on a leafless stem? True, some plants do shed their leaves in order to put all aristotle conceives of a virtue as: energy into bringing forth the blossom, but there are other plants in which the leaf either appears later than the flower or simultaneously with it, which proves that any presentation of the totality of the plant requires the leaf as well as the flower. It is true that man is the truth of the animal, but would the life of nature, would the life of man itself be perfect if animals did not exist independently?
Do not the forsaken and the rejected find a substitute for the ingratitude, scheming, and unfaithfulness of their fellow human beings in the faithfulness of the animal?
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Aristotle conceives of a virtue as: the animal not have a power that consoles and heals his broken heart? Is not a good, rational sense also just click for source of animal cults? Could it not be that we regard these cults as ludicrous because aristohle have succumbed to an idolatry of a different kind? Does not the animal speak to the heart of the child in fables? Did not a mere donkey once open the eyes of an obdurate prophet? The stages in the development of nature have, therefore, by no means only a historical meaning. They are, indeed, moments, but moments of a simultaneous totality of nature and not of a vonceives and individual totality which itself would only be a moment of the universe, that is, of the totality of nature.
However, this is not the case with the philosophy of Hegel in which only time, not space, belongs to the form of intuition. Here, totality or the absoluteness of a particular historical phenomenon or existence is vindicated as predicate, thus reducing the stages of development as independent entities only to a historical meaning; although living, they continue to exist as nothing more than shadows or moments, nothing more than homoeopathic drops on the level of the absolute. In this way, for example, Christianity — and, to be sure, taken in its historical-dogmatic development — is determined as absolute religion.
In the interest of such a determination, however, only the difference of Christianity from other religions is accentuated, thus neglecting all that is common to all of them; that is, the nature of religion which, as the only absolute condition, lies at the base of all the different religions. The same is true of philosophy. The Hegelian philosophy, I mean the philosophy conceivee Hegel, that is to say, a philosophy that is after all a particular and definite philosophy having an empirical existence — we are not concerned here aristotle conceives of a virtue as: the character of its content — is defined and proclaimed as absolute philosophy; i.]
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