The Spirit of Truth in Idealism
16
May
Modern idealism initiated with Fichte (1762-1814) and Schelling (1775-1854),
as a certain opposition to Kant’s philosophy that is also idealistic, will have its apex with Hegel (1770-1831), who claims to exist an “absolute spirit” and Which is the one with which man relates more deeply, can be known and can be unfolded in three relevant levels: art, religion and philosophy.
It seems strong and even true, but there are severe critics who say that the death of art happens to Hegel, Marx somehow tries to proclaim the end of philosophy by stating that “philosophers must now transform the world,” and lastly, religion of Hegel is nothing but the purest philosophy of God, unable to reach the world and the concrete man.
Of course, the guilt is not exclusive to Hegel, but philosophy, art and religion are decidedly in crisis, and almost all philosophers and theologians, reading the “last testament of Benedict XVI”, affirm that since 1956 a process of “de-globalization” of Religion, that is, the loss of its universality.
On the subject of art, I recall Heidegger’s text on the question of technique, but whose most profound critique is that of art, when it asserts itself by questioning the truth, freedom, and event of being and being, that “art is historical In the essential sense [… since] it lets the truth sprout. Art, while a preservation that sows, lets the truth of the being sprout in the work, “but he sees that today he needs an unveiling.
Idealist philosophy expresses the “absolute spirit” in Hegel thus: “The spirit is spirit only, insofar as it is to the spirit; And in absolute religion it is the absolute spirit which manifests itself, no longer its abstract moments, but itself. ” (HEGEL, 2012).
It is a closure of the spirit in itself in a pure spiritualism, without one for which it is the opening to the other, this is the contemporary religion that when it manifests itself in relation to the external object does not see it within itself in its subjectivity, Hegel expresses Philosophy is determined to be a knowledge of the necessity of the content of absolute representation, as well as of the necessity of the two forms: on the one hand, the immediate intuition and its poetry, and the representation, which presupposes revelation Objective and external; On the other hand, first, to enter into subjective self, after the subjective outward movement and the identification of faith with the presupposition. “(HEGEL, 2012).
Contemporary philosophy, from Heidegger with Gadamer, Paul Ricoeur and Emmanuel Lévinas, opens it with the hermeneutics present in the Question of consciousness of the story of Gadamer, in the Other of Paul Ricoeur and in Totality and Infinity of Emmanuel Lévinas.
HEGEL, G.W.F. Phenomenology of Spirit, translated by Terry Pinkard, 2012.
Nectarios G. Limnatis, German Idealism and the Problem of Knowledge: Kant, Fichte, Schelling, and Hegel, Springer, 2008.
