[KGH]⇒ Read Free Philosophy of Right Georg Wilhelm Friedrich Hegel 9781546972143 Books

Philosophy of Right Georg Wilhelm Friedrich Hegel 9781546972143 Books

Download As PDF : Philosophy of Right Georg Wilhelm Friedrich Hegel 9781546972143 Books

This book is a translation of a classic work of modern social and political thought, Elements of the Philosophy of Right. Hegel's last major published work, is an attempt to systematize ethical theory, natural right, the philosophy of law, political theory and the sociology of the modern state into the framework of Hegel's philosophy of history. Hegel's work has been interpreted in radically different ways, influencing many political movements from far right to far left, and is widely perceived as central to the communication tradition in modern ethical, social and political thought.

Philosophy of Right Georg Wilhelm Friedrich Hegel 9781546972143 Books

This version looks like a pdf scanned by someone who doesn't know how to operate a photocopier. The legibility of many pages is borderline, and I even found a cut-off sentence! I compared this to a 1965 hardcover copy of the same translation, and there's no contest: the 1965 copy is vastly superior in legibility (though not perfect itself, but far, far better). If you want this translation, smarter to look for a used copy.

Product details Paperback 184 pages Publisher CreateSpace Independent Publishing Platform (May 27, 2017) Language English ISBN-10 1546972145

Tags : Philosophy of Right [Georg Wilhelm Friedrich Hegel] on Amazon.com. *FREE* shipping on qualifying offers. This book is a translation of a classic work of modern social and political thought, Elements of the Philosophy of Right. Hegel's last major published work,Georg Wilhelm Friedrich Hegel,Philosophy of Right,CreateSpace Independent Publishing Platform,1546972145,General,PHILOSOPHY General,Philosophy
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Philosophy of Right Georg Wilhelm Friedrich Hegel 9781546972143 Books Reviews

Georg Wilhelm Friedrich Hegel (1770-1831) was a German Idealist philosopher, who was very influential on later Philosophy of History, Philosophy of Religion, and even Existentialism [e.g., Sartre's Being and Nothingness]. Hegel also wrote (or at least delivered lectures that were transcribed by his students) works such as The Phenomenology of Mind,The Philosophy of History,Logic, etc. [NOTE page numbers refer to the 382-page Oxford University paperback edition.]

He wrote in the Preface, "It is just this placing of philosophy in the actual world which meets with misunderstandings, and so I revert to what I have said before, namely that, since philosophy is the exploration of the rational, it is for that very reason the apprehension of the present and the actual, not the erection of a beyond... What is rational is actual and what is actual is rational. On this conviction the plain man like the philosopher takes his stand, and from it philosophy starts in its study of the universe of mind as well as the universe of nature... If... the Idea passes for `only an Idea,' for something represented in an opinion, philosophy rejects such a view and shows that nothing is actual except the Idea." (Pg. 10)

He states, "Every stage in the development of the Idea of freedom has its own special right, since it is the embodiment of freedom in one of its proper specific forms... Morality, ethical life, the interest of the state, each of these is a right of a special character because each of them is a specific form an embodiment of freedom. They can come into collision with each other only in so far as they are all on the same footing as rights... Yet at the same time collision involves another moment, namely the fact that it is restrictive, and so if two rights collide one is subordinated to the other. It is only the right of the world-mind which is absolute without qualification." (§30, pg. 34)

He argues, "As a living thing man may be coerced, i.e., his body or anything else external about him may be brought under the power of others; but the free will cannot be coerced at all... except in so far as it fails to withdraw itself out of the external object in which it is held fast, or rather out of its idea of that object ... Only the will which allows itself to be coerced can in any way be coerced." (§91, pg. 66)

He points out, "Not only caprice... but also contingencies, physical conditions, and factors grounded in external circumstances... may reduce men to poverty. The poor still have the needs common to civil society, and yet since society has withdrawn from them the natural means of acquisition... and broken the bond of the family... their poverty leaves them more or less deprived of all the advantages of society, of the opportunity of acquiring skill or education of any kind, as well as of the administration of justice, the public health services, and often even of the consolations of religion, and so forth. The public authority takes the place of the family where the poor are concerned in respect not only of their immediate want but also of laziness of disposition, malignity, and the other vices which arise out of their plight and their sense of wrong." (§241, pg. 149)

He contends, "The state is the actuality of the ethical Idea... The state exists immediately in custom, mediately in individual self-consciousness, knowledge, and activity, while self-consciousness in virtue of its sentiment towards the state finds in the state, as its essence and the end and product of its activity, its substantive freedom... The state is absolutely rational inasmuch as it is the actuality of the substantial will which it possesses in the particular self-consciousness once that consciousness has been raised to consciousness of its universality. This substantial unity is an absolute unmoved end in itself, in which freedom comes into its supreme right. On the other hand this final end has supreme right against the individual, whose supreme duty it is to be a member of the state." (§258, pg. 156)

He suggests, "It is the absolute right of the Idea to step into existence in clear-cut laws and objective institutions, beginning with marriage and agriculture... whether this right be actualized in the form of divine legislation and favour, or in the form of force and wrong. This right is the right of heroes to found states... The same consideration justifies civilized nations in regarding and treating as barbarians those who lag behind them in institutions which are essential moments of the state... The concrete Ideas, the minds of the nations, have their truth and their destiny in the concrete Idea which is absolute universality, i.e. in the world mind. Around its throne they stand as the executors of its actualization and as signs and ornaments of its grandeur. As mind, it is nothing but its active movement towards absolute knowledge of itself and therefore towards freeing its consciousness from the form of natural immediacy and so coming to itself." (§350-352, pg. 219)

In an "Addition" to §33, he clarifies, "In speaking of Right... in this book, we mean not merely what is generally understood by the word, namely civil law, but also morality, ethical life, and world-history; these belong just as much to our topic, because the concept brings thoughts together into a true system. If the free will is not to remain abstract, it must in the first place give itself an embodiment, and the material primarily available to sensation for such an embodiment is things, i.e. objects outside us." (Pg. 233)

In an Addition to §152, he asserts, "The state is and by itself the ethical whole, the actualization of freedom; and it is an absolute end of reason that freedom should be actual. The state is mind on earth and consciously realizing itself there... In considering freedom, the starting-point must not be individuality, the single self-consciousness, but only the essence of self-consciousness... The march of God in the world, that is that the state is. The basis of the state is the power of reason actualizing itself as will. IN considering the idea of the state, we must not have our eyes on particular states or on particular institutions. Instead we must consider the Idea, this actual God, by itself... The one and only absolute judge, which makes itself authoritative against the particular an at all times, is the absolute mind which manifests itself in the history of the world as the universal and as the genus there operative." (Pg. 279)

No, Hegel didn't say in this book that "the Prussian State is the end of history." His actual ideas are much less dramatic, but also less "dated." This book will be of great interest to anyone studying Hegel.
Georg Wilhelm Friedrich Hegel (1770-1831) was a German Idealist philosopher, who was very influential on later Philosophy of History, Philosophy of Religion, and even Existentialism [e.g., Sartre's Being and Nothingness]. Hegel also wrote (or at least delivered lectures that were transcribed by his students) works such as The Phenomenology of Mind,The Philosophy of History,Logic, etc. [NOTE page numbers refer to the 342-page Oxford University paperback edition.]

He wrote in the Preface, "It is just this placing of philosophy in the actual world which meets with misunderstandings, and so I revert to what I have said before, namely that, since philosophy is the exploration of the rational, it is for that very reason the apprehension of the present and the actual, not the erection of a beyond... What is rational is actual and what is actual is rational. On this conviction the plain man like the philosopher takes his stand, and from it philosophy starts in its study of the universe of mind as well as the universe of nature... If... the Idea passes for `only an Idea,' for something represented in an opinion, philosophy rejects such a view and shows that nothing is actual except the Idea." (Pg. 10)

He states, "Every stage in the development of the Idea of freedom has its own special right, since it is the embodiment of freedom in one of its proper specific forms... Morality, ethical life, the interest of the state, each of these is a right of a special character because each of them is a specific form an embodiment of freedom. They can come into collision with each other only in so far as they are all on the same footing as rights... Yet at the same time collision involves another moment, namely the fact that it is restrictive, and so if two rights collide one is subordinated to the other. It is only the right of the world-mind which is absolute without qualification." (§30, pg. 34)

He argues, "As a living thing man may be coerced, i.e., his body or anything else external about him may be brought under the power of others; but the free will cannot be coerced at all... except in so far as it fails to withdraw itself out of the external object in which it is held fast, or rather out of its idea of that object ... Only the will which allows itself to be coerced can in any way be coerced." (§91, pg. 66)

He points out, "Not only caprice... but also contingencies, physical conditions, and factors grounded in external circumstances... may reduce men to poverty. The poor still have the needs common to civil society, and yet since society has withdrawn from them the natural means of acquisition... and broken the bond of the family... their poverty leaves them more or less deprived of all the advantages of society, of the opportunity of acquiring skill or education of any kind, as well as of the administration of justice, the public health services, and often even of the consolations of religion, and so forth. The public authority takes the place of the family where the poor are concerned in respect not only of their immediate want but also of laziness of disposition, malignity, and the other vices which arise out of their plight and their sense of wrong." (§241, pg. 149)

He contends, "The state is the actuality of the ethical Idea... The state exists immediately in custom, mediately in individual self-consciousness, knowledge, and activity, while self-consciousness in virtue of its sentiment towards the state finds in the state, as its essence and the end and product of its activity, its substantive freedom... The state is absolutely rational inasmuch as it is the actuality of the substantial will which it possesses in the particular self-consciousness once that consciousness has been raised to consciousness of its universality. This substantial unity is an absolute unmoved end in itself, in which freedom comes into its supreme right. On the other hand this final end has supreme right against the individual, whose supreme duty it is to be a member of the state." (§258, pg. 156)

He suggests, "It is the absolute right of the Idea to step into existence in clear-cut laws and objective institutions, beginning with marriage and agriculture... whether this right be actualized in the form of divine legislation and favour, or in the form of force and wrong. This right is the right of heroes to found states... The same consideration justifies civilized nations in regarding and treating as barbarians those who lag behind them in institutions which are essential moments of the state... The concrete Ideas, the minds of the nations, have their truth and their destiny in the concrete Idea which is absolute universality, i.e. in the world mind. Around its throne they stand as the executors of its actualization and as signs and ornaments of its grandeur. As mind, it is nothing but its active movement towards absolute knowledge of itself and therefore towards freeing its consciousness from the form of natural immediacy and so coming to itself." (§350-352, pg. 219)

In an "Addition" to §33, he clarifies, "In speaking of Right... in this book, we mean not merely what is generally understood by the word, namely civil law, but also morality, ethical life, and world-history; these belong just as much to our topic, because the concept brings thoughts together into a true system. If the free will is not to remain abstract, it must in the first place give itself an embodiment, and the material primarily available to sensation for such an embodiment is things, i.e. objects outside us." (Pg. 233)

In an Addition to §152, he asserts, "The state is and by itself the ethical whole, the actualization of freedom; and it is an absolute end of reason that freedom should be actual. The state is mind on earth and consciously realizing itself there... In considering freedom, the starting-point must not be individuality, the single self-consciousness, but only the essence of self-consciousness... The march of God in the world, that is that the state is. The basis of the state is the power of reason actualizing itself as will. IN considering the idea of the state, we must not have our eyes on particular states or on particular institutions. Instead we must consider the Idea, this actual God, by itself... The one and only absolute judge, which makes itself authoritative against the particular an at all times, is the absolute mind which manifests itself in the history of the world as the universal and as the genus there operative." (Pg. 279)

No, Hegel didn't say in this book that "the Prussian State is the end of history." His actual ideas are much less dramatic, but also less "dated." This book will be of great interest to anyone studying Hegel.
The best system of ethics ever written. Its only fault is that the ethics is presented as a system, and for this reason has been found too seamless for actual application.
The listing described this book in good condition, but it is so old that the pages break away when I turn them! The pages are crispy!
I normally like old books, but this one is falling apart at the seams and should have been describe as being in 'poor' condition.
Item was recieved in comndition stated and in a timely fashion. We both have enjoyed this book. Thanks so much!
School. Learn. Stuff.
This version looks like a pdf scanned by someone who doesn't know how to operate a photocopier. The legibility of many pages is borderline, and I even found a cut-off sentence! I compared this to a 1965 hardcover copy of the same translation, and there's no contest the 1965 copy is vastly superior in legibility (though not perfect itself, but far, far better). If you want this translation, smarter to look for a used copy.