The so-called Hegelian theory of contradiction resolution simply means that he is in a unified entity, and they no longer exist as a life and death, mutually exclusive factor. In this sense, Hegel said that contradictions have been resolved. Therefore, if we simply say that Hegel opposes the law of contradiction, it is inaccurate. Hegel wants to explain such laws dynamically, rather than explaining them like intellect. Logical laws still play a role in dialectical thinking.
However, it operates as a pattern of movement. Both sides of the contradiction are not a static thing, but a moving one. Hegel is not contradictory in a singular and unchanging sense, he is clarifying that his dialectical philosophy uses concepts. The meaning of the concept itself is that it is fluid and subject to change, which is a very important thing.
Secondly, the concept of existence arises and becomes a concept of non existence, while the concept of non existence becomes a concept of existence. This dialectical oscillation of change, from existence to non existence, from non existence to existence, ultimately gives rise to a profound concept. However, Hegel's so-called contradiction is not only contradiction, but also equivalent to opposition. The concept of contradiction or opposition can be a complementary concept.
The abstraction of one variable leads to another one-sided abstraction, and every bias is overcome in synthesis. In addition, the statement that all things are contradictory sometimes implies that a thing that is completely isolated and has no essential relationship is completely impossible and contradictory.
Hegel believed that in a pure and independent state like a vacuum, things that are unrelated are precisely contradictions. Because the reason why things exist is always because they have a certain relationship with others, which is also a very profound idea.
Especially now, I feel that our people really need such things. When you talked about me, a purely non relational and contradictory concept cannot be established. So when you talk about me, you must think of him. You can't tell the truth. You will think that I am the one who says I am. It's all up to me the final say. How can I think? I think the world is. I think I can do whatever I want.
Hegel believed that my concept is a problem, not to mention others. For example, when we are in China now, we should probably talk about the world, not the world. The concept of China is ridiculous. If you can master these things, your ideas will definitely be more profound than others when dealing with various problems in the future.
The reason why we see a lot of ridiculous things today is that some people I am quite opposed to, especially those who advocate that Confucianism can save the world or something. They do not know whether Confucianism or traditional Chinese culture exists in a certain relationship with the world or other cultures.
If we put it this way, the existence of other cultures is the condition for his existence. How can he be a Confucian? This is impossible. From a conceptual perspective, of course, this is even more true in practice.
If you have studied Hegel, you would find it too childish to speak and think that what you are saying is too ridiculous.
The ancient Chinese probably wouldn't talk about the entire concept in a purely isolated sense, in the pure isolated sense of Western philosophy before Hegel in modern times. It's impossible.
So, what Hegel said is that many of us recognize it, but it is not expressed in the language of rational theory as clearly as he did. Rationality cannot have a completely isolated property, with a concept of reality but not a completely isolated concept of limitedness. We cannot have rationality because limitedness always exists in a certain relationship with and does not negate the law of non contradiction.
In Hegel's dialectical thinking, synthesis is a unified element with differences, and the combination of positive and negative elements is just right for Fichte's thought, which Hegel rarely uses. I don't know how to do it now. When we were studying, we talked about Hegel's dialectics using positive and negative conjunction. In fact, Hegel is not so dogmatic. He talks about unity with differences.
Because most of our current ways of thinking are still based on intellectual thinking, including Kant who mostly used intellectual thinking. Because we ourselves use intellectual thinking in our daily lives, you think understanding Kant is easy to comprehend.
To understand Hegel, you feel like he is performing a trick, not knowing what he is talking about. In fact, he is no longer satisfied with staying in the intellectual stage. You need to figure out a few things. Firstly, Hegel believed that the only legitimate object of philosophy is absolute, which cannot be grasped by intellect. Intellectually grasping is limited, absolutely infinite. Intellectually grasping is partial, absolutely grasping the whole.
Therefore, the intellectual way of thinking must rise to the rational way of thinking, achieving a dialectical way of thinking. Therefore, dialectics is not a simple method in Hegel's view, but rather a stage in our thinking that we have to go through. This is something that our predecessors did not know. They believed that dialectics was just a way of thinking, and it was not always a way of thinking. When dealing with absolute and holistic problems, you must have such a method.
If you only pay attention to these things, you can understand his books, otherwise reading his books will be very painful. There used to be a graduate from Peking University who is now the deputy director of the Philosophy Department at Sun Yat sen University. He told me that the most painful four months he spent at Peking University were studying "Phenomenology of Spirit", but he didn't get anything. In the end, he gave up on him. He said it was the most painful experience he had during his graduate studies, and he couldn't understand it at all.
You need to understand him, you need to have an understanding of his entire way of thinking and thinking characteristics. This is something we must pay attention to in order to understand Hegel.
Next, we will talk about "Phenomenology of Spirit", because Hegel's famous and representative works in "Phenomenology of Spirit" are also one of the greatest works in the history of philosophy. His greatness lies not only in his ideas and spirit, but also in his extremely rich content, involving Greek philosophy and tragedy, Christianity and general religion, ethics, science, philosophy, Enlightenment movement, French Revolution, and so on. Of course, there are also epistemological issues, not only because of his extremely rich content, but also because of his incredibly sharp insights.
He stood at the entrance of modern times, systematically thinking about the internal characteristics of modern civilization from a macro perspective of human history. His achievements in this regard, even in works like "Exist in Time," are small but difficult.
In this regard, Kant's Three Critiques are no less than "Being in Time", to the point where some argue that Kant's Three Critiques are like vacation novels compared to him.
Because you need to be patient with Kant's three major critiques, it's not difficult to find clues. "Phenomenology of Spirit" is really like what a graduate from Peking University talks about. After reading it for four months, he didn't get anything and didn't know what he was going to talk about.
Due to the vastness and extreme difficulty of this work, it inevitably leads to various vastly different interpretations. Although various interpretations have their own reasons, they cannot fully convince people to agree.
Of course, for a work like 'Phenomenology of Spirit', it is impossible to have a completely satisfactory explanation. However, although our interpretation of him may not be perfect, we should still be able to grasp his basic content and general structure.
As mentioned earlier, Hegel believed that the subject of philosophical research is absolute. In the old metaphysical sense, absolute is an entity, an infinite entity. Sometimes we call absolute the universe or absolute God, etc. However, in general, we understand it as an entity, where absolute knowledge of oneself is achieved through human beings. That kind of understanding is an absolute entity.
Philosophy is actually the manifestation of absolute self-awareness in the human spirit. Strictly speaking, philosophy is not the domain of every philosopher, but rather an absolute understanding of oneself. However, an absolute understanding of oneself is a process rather than a completed result.
The Phenomenology of Spirit aims to reveal how absolute understanding of oneself is achieved by examining various forms of human consciousness, or in other words, the various forms of consciousness.
However, in "Phenomenology of Spirit", absolute knowledge is rarely discussed, and there have been various doubts raised, saying that since absolute knowledge is so important and is a goal of the entire "Phenomenology of Spirit", why is it that when the goal is reached, there is less talk about the goal, more talk about the previous process, and the first person says they are not used to it? Why?
Because when it comes to absolute knowledge, in Hegel's view, the task of "Phenomenology of Spirit" is to complete it. He tells you what absolute knowledge is, and he has already revealed how absolute knowledge achieves self-awareness. A "Phenomenology of Spirit" is a process of how absolute knowledge achieves self-awareness.
The current goal is that once absolute knowledge is achieved, the task of this book is also accomplished.
So, there is no need to say much about the goal. His focus is on revealing the process and how absolute knowledge is achieved, not what absolute knowledge is. This is the task of his future works, not his own work. He called "Phenomenology of Spirit" an introduction to his entire philosophical system, because his later works will discuss absolute knowledge itself, while the previous unprepared work tells you how absolute knowledge achieves self-awareness.
How did this process come to an end, and from then on, we entered the threshold of the spirit, that is, what we are talking about is absolute knowledge, this is the situation.
However, the entire examination of Phenomenology of Spirit, although it is the conscious activity of human beings, reveals not only the spiritual activity of human beings, but also the reality and history grasped in human thought itself. Because Hegel once said a famous statement that philosophy is nothing but an era grasped in thought, it is the same.
