The All, the Whole and the Trinity
25
May
It was inevitable that the idealism by segmentation that makes reality fall into
some form of mysticism without a clear cosmovision, is the ontological quest that man has his completeness as a whole and what is the relationship with everything.
Heidegger argued about the precedence of the question of Being, idealist philosophy has this question, as we have already pointed out in other posts, but here we focus on Hegel’s apex, not only in the Phenomenology of Spirit, but in practically all writings there is a question of the Whole.
In each of the representations that constitute the Whole, he constitutes the Absolute, the Idea and the Idea of philosophy.
Hegel develops the apprehension of the Absolute through three moments: Art, Religion and Philosophy, so in a somewhat simplistic way it can be said that art is the personification of the Idea, the expression of the immediate split in Nature and Spirit.
Hegel (1995) describes that, Art and the intuitions it produced, need not only a given external world, to which images and subjective representations belong, but the expression of spiritual content, also needs the forms given by nature for its meaning. to which he must possess and foresee (Hegel, 1995, p. 342).
It is quite significant that Hegel developed a representation of the Absolute when he cited the Greek people, considered as the highest expression for the Greeks, and religion had an anthropomorphic form, that is, the gods were as carnal as men, so they are subject.
So this religion arises from the relationship between the Religion of Nature and its myths, while the relationship with the Christian Religion is the consciousness of the spirit that is infinite humanity.
The absolute spirit appears as humanity’s self-knowledge, being the conscience of effective history, and philosophy disentangles the instantaneousness of passions to surrender to contemplation.
According to Hegel (1995): “The absolute spirit cannot be made explicit in such a singularity of configuration: the spirit of fine art is, therefore, a limited spirit of a people, whose universality is in itself, when advancing towards the ulterior inheritance of its richness. , breaks down into a determined polytheism” (HEGEL, 1995, p. 342).
For Hegel, spirit is spirit only insofar as it is for spirit, manifesting itself.
Thus his spirit is for-itself in the sense of for-itself, little or nothing of the Holy Spirit who is totally in projection to the Other, whether in the Holy Trinity or in the human soul.
Hegel, G.W.F. (1995) Encyclopedia of Philosophical Sciences (1830). 1. Science of Logic, 2. Philosophy of Nature, and, 3. Philosophy of Spirit. Transl. Paulo Menezes. Brazil, São Paulo: Loyola.
