Hegel S Undiscovered Thesis Antithesis Synthesis Dialectics

For over fifty years, Hegel interpreters have rejected the former belief that Hegel used thesis-antithesis-synthesis dialectics. In this incisive analysis of Hegel's philosophy, Leonard F. Wheat shows that the modern interpretation is false. Wheat rigorously demonstrates that there are in fact thirty-eight well-concealed dialectics in Hegel's two most important works--twenty-eight in Phenomenology of Spirit and ten in The Philosophy of History. Wheat also develops other major new insights: • Hegel's chief dialectical format consists of a two-concept thesis, a two-concept antithesis, and a two-concept synthesis that borrows one concept from the thesis and one from the antithesis. • All dialectics are analogically based on the Christian separation-and-return myth: the dialectic separates from and returns to a thesis concept. • Hegel's enigmatic Spirit is a four-faceted, deliberately fictitious, nonsupernatural entity that exists only as an atheistic redefinition of "God." • Spirit's "divine life" begins not with consciousness but with unconsciousness, in the prehuman state of nature-before Spirit acquires its human mind. • Hegel's concept of freedom is not a sociopolitical concept but release from bondage to religious superstition (belief in a supernatural God). • In Hegel's widely misinterpreted master-and-slave parable, the master is God, the slave is man, and the slave's gaining his freedom is man's becoming an atheist. • The standard non-Hegelian base-superstructure interpretation of Marx's dialectics is false. Marx's basic dialectic is actually this: thesis = communal ownership poverty, antithesis = private ownership wealth, synthesis = communal ownership wealth. Wheat also shows that Marx and Tillich, who subtly used Hegelian dialectics in their own works, are the only authors who have understood Hegelian dialectics. Thoroughly researched and exhaustive in detail, this radical reinterpretation of Hegel's philosophy should greatly interest Hegel scholars and students.

The present reissue of Wallace's translation of Hegel's Philosophy of Mind includes the Zusatze or lecture-notes which, in the collected works, accompany the first section entitled "Subjective Mind" and which Wallace omitted from his translation. Professor J. N. Findlay has written a Foreword and this replaces Wallace's introductory essays.

This book aims to contribute a single idea – a new way to interpret legal decisions in any field of law and in any capacity of interpreting law through a theory called legal dialects. This theory of the dialectical path of law uses the Hegelian dialectic which compares and contrasts two ideas, showing how they are concurrently the same but separate, without the original ideas losing their inherent and distinctive properties – what in Hegelian terms is referred to as the sublation. To demonstrate this theory, Lincoln takes different aspects of international tax law and corporate law, two fields that seem entirely contradictory, and shows how they are similar without disregarding their key theoretical properties. Primarily focusing on the technical rules of the Organisation for Economic Co-operation and Development (OECD) approach to international tax law and the United States approach to tax law, Lincoln shows that both engage in the Hegelian dialectical approach to law.

This book was written in 1968, and defended as a doctoral dissertation before the Philosophical Faculty at the University of Fribourg (Switzerland) in 1969. It treats of the systematic views of Hegel which led him to give to the princi ple of non-contradiction, the principle of double negation, and the principle of excluded middle, meanings which are difficult to understand. The reader will look in vain for the philosophical position of the author. A few words about the intentions which motivated the author to study and clarify Hegel's thought are therefore not out of place. In the early sixties, when occupying myself with the history of Marxist philosophy, I discovered that the representatives of the logical-positivist tra dition were not alone in employing a principle of demarcation; that those of the dialectical Marxist tradition were also using such a principle ('self-move ment') as a foundation of a scientific philosophy and as a means to delimit unscientific ideas. I aimed at a clear conception of this principle in order to be able to judge whether, and to what extent, it accords with the foundations of the analytical method. In this endeavor I encountered two problems: (1) What is to be understood by 'analytical method' cannot be ascertained un equivocally.

The 2014 edition of 'The Global Community Yearbook' both updates readers on the important work of long-standing international tribunals and introduces readers to more novel topics in international law. This edition includes expert introductory essays by prominent scholars in the realm of international law, on topics as diverse and current as the intervention of the United States and coalition partners in territories under the control of the Islamic State of Iraq and the Levant (ISIL) to the weak area in the institutional and normative framework of the Revised Treaty of Chaguaramas.

The modern age has produced global crises that modernity itself seems incapable of resolving—deregulated capitalism, consumerism, economic inequality, militarization, overworked laborers, environmental destruction, insufficient health care, and many other problems. The future of our world depends on moving beyond the modern age. Bob Goudzwaard and Craig G. Bartholomew have spent decades listening to their students and reflecting on modern thought and society. In Beyond the Modern Age they explore the complexities and challenges of our time. Modernity is not one thing but many, encompassing multiple worldviews that contain both the source of our problems and the potential resources for transcending our present situation. Through an archaeological investigation and critique of four modern worldviews, Goudzwaard and Bartholomew demonstrate the need for new ways of thinking and living that overcome the relentless drive of progress. They find guidance in the work of René Girard on desire, Abraham Kuyper on pluralism and poverty, and Philip Rieff on culture and religion. These and other thinkers point the way towards a solution to the crises that confront the world today. Beyond the Modern Age is a work of grand vision and profound insight. Goudzwaard and Bartholomew do not settle for simplistic analysis and easy answers but press for nuanced engagement with the ideologies and worldviews that shape the modern age. The problems we face today require an honest, interdisciplinary, and global dialogue. Beyond the Modern Age invites us to the table and points the way forward.