Hegel And The Problem Of Multiplicity

What could the term multiplity mean for philosophy? Haas contends that modern understandings of the concept are either Aristotelian or Kantian. The Hegelian concept of multiplicity, Haas suggests, is opposed to both, or supersedes them.

What could the term multiplity mean for philosophy? Haas contends that modern understandings of the concept are either Aristotelian or Kantian. The Hegelian concept of multiplicity, Haas suggests, is opposed to both, or supersedes them.

The aim of this book is to critically examine whether it is methodologically possible to combine mathematical rigor – topology with a systematic dialectical methodology in Hegel, and if so, to provide as result of my interpretation the outline of Hegel’s Analysis Situs, also with the proposed models (build on the topological manifold, cobordism, topological data analysis, persistent homology, simplicial complexes and graph theory, to provide an indication of how the merger of Hegel’s dialectical logic and topology may be instrumental to a systematic logician and of how a systematic dialectical logic perspective may help mathematical model builders.

The idea that the human body consists of 'subtle bodies' - psycho-spiritual essences - can be found in a variety of esoteric traditions. This radical form of selfhood challenges the dualisms at the heart of Western discourse : mind/body, divine/human, matter/spirit, reason/emotion, I/other. 'Angels of Desire' explores the aesthetics and ethics of subtle bodies. What emerges is an understanding of embodiment not exclusively tied to materiality. The book examines the use of subtle bodies across a range of traditions, yogic, tantric, theosophical, hermetic and sufi. 'Angels of Desire' shows the relevance of the subtle body for religion, philosophy, art history and contemporary feminist religious studies and theories of desire.

‘Organizational research methods’ (ORM) are making an ontological turn by studying the nature of Being, becoming, and the meaning of existence in the world. For example, without ontology, there is no ‘ground’ and no ‘theory’ in Grounded Theory (GT). This book explores ten ways to develop fourth wave GT that is grounded and theory. 1st wave GT commits inductive fallacy inference, 2nd wave GT bandaids it with positivistic content coding. 3rd wave GT turns to social constructivism, but this leaves out the materiality and ecology of existence. The first three waves do not address falsification or verification. There is another theme. Qualitative research methods is a discipline craft, not mere science or something that automated text analysis software can displace. Quantiative narrative analysis (QDA) is one more way to colonize and marginalize indigenous ways of knowing (IWOK). Without an ontological turn, its the death of storytelling predicted by Walter Benjamin and Gertrude Stein predicted. The good news is Western Empirical Science is beginning to listen to IWOK-Native Science experiential living story method of relations not only to other humans but to other animals, plants, to living air, water, and earth in living ecosystem of an enchanted world There is a gap in the qualitative research methodology practices and comprehensive advanced approaches causing a split between practice and theory. So called Grounded Theory (inductive positivism) . Organizational Research: Storytelling in Action is about how to conduct ten kinds of ontological Research Methods and conduct their interpretative analyses, for organization studies, in an ethically answerable way. It is aimed at people who want a more ‘advanced’ treatment than available in so-called Grounded Theory or automated narrative analysis books.

Although Hegel considered Science of Logic essential to his philosophy, it has received scant commentary compared with the other three books he published in his lifetime. Here philosopher Stanley Rosen rescues the Science of Logic from obscurity, arguing that its neglect is responsible for contemporary philosophy’s fracture into many different and opposed schools of thought. Through deep and careful analysis, Rosen sheds new light on the precise problems that animate Hegel’s overlooked book and their tremendous significance to philosophical conceptions of logic and reason. Rosen’s overarching question is how, if at all, rationalism can overcome the split between monism and dualism. Monism—which claims a singular essence for all things—ultimately leads to nihilism, while dualism, which claims multiple, irreducible essences, leads to what Rosen calls “the endless chatter of the history of philosophy.” The Science of Logic, he argues, is the fundamental text to offer a new conception of rationalism that might overcome this philosophical split. Leading readers through Hegel’s book from beginning to end, Rosen’s argument culminates in a masterful chapter on the Idea in Hegel. By fully appreciating the Science of Logic and situating it properly within Hegel’s oeuvre, Rosen in turn provides new tools for wrangling with the conceptual puzzles that have brought so many other philosophers to disaster.