Реклама. ООО «ЛитРес», ИНН: 7719571260.
The Philosophy of Mind
Table of Contents
Five Introductory Essays in Psychology and Ethics
Essay I. On The Scope Of A Philosophy Of Mind
(i.) Philosophy and its Parts
(ii.) Mind and Morals
(iii.) Religion and Philosophy
(iv.) Mind or Spirit
Essay II. Aims and Methods of Psychology
(i.) Psychology as a Science and as a Part of Philosophy
(ii.) Herbart
(iii.) The Faculty-Psychology and its Critics
(iv.) Methods and Problems of Psychology
Essay III. On Some Psychological Aspects Of Ethics
(i.) Psychology and Epistemology
(ii.) Kant, Fichte, and Hegel
(iii.) Psychology in Ethics
(iv.) An Excursus on Greek Ethics
Essay IV. Psycho-Genesis
(i.) Primitive Sensibility
(ii.) Anomalies of Psychical Life
(iii.) The Development of Inner Freedom
Essay V. Ethics and Politics
(i.) Hegel as a Political Critic
(ii.) The Ethics and Religion of the State
Introduction
What Mind (or Spirit) is
Subdivision
Section I. Mind Subjective
Sub-Section A. Anthropology. The Soul
(a) The Physical Soul119
(α) Physical Qualities120
(β) Physical Alterations
(γ) Sensibility121
(b) The Feeling Soul.—(Soul as Sentiency.)122
(α) The Feeling Soul in its Immediacy
(β) Self-feeling (Sense of Self)124
(γ) Habit125
(c) The Actual Soul.126
Sub-Section B. Phenomenology of Mind. Consciousness
(a) Consciousness Proper127 (α) Sensuous consciousness
(β) Sense-perception128
(γ) The Intellect129
(b) Self-consciousness130
(α) Appetite or Instinctive Desire131
(β) Self-consciousness Recognitive132
(γ) Universal Self-consciousness
(c) Reason133
Sub-Section C. Psychology. Mind134
(a) Theoretical mind
(α) Intuition (Intelligent Perception)136
(β) Representation (or Mental Idea)137
(αα) Recollection138
(ββ) Imagination139
(γγ) Memory141
(γ) Thinking144
(b) Mind Practical145
(α) Practical Sense or Feeling146
(β) The Impulses and Choice147
(γ) Happiness148
Free Mind149
Section II. Mind Objective
Distribution
Sub-Section A. Law.152
(a) Property
(b) Contract
(c) Right versus Wrong
Sub-Section B. The Morality Of Conscience155
a. Purpose156
b. Intention and Welfare159
c. Goodness and Wickedness160
Sub-Section C. The Moral Life, Or Social Ethics161
AA. The Family
BB. Civil Society162
a. The System of Wants163
b. Administration of Justice164
c. Police and Corporation166
CC. The State
α. Constitutional Law167
β. External Public Law168
γ. Universal History169
Section III. Absolute Mind171
Sub-Section A. Art
Sub-Section B. Revealed Religion172
Sub-Section C. Philosophy
Footnotes
Georg Wilhelm Friedrich Hegel
OK Publishing, 2020
.....
“In religion then this unification of ultimate Being with the Self is implicitly reached. But the religious consciousness, if it has this symbolic idea of its reconciliation, still has it as a mere symbol or representation. It attains the satisfaction by tacking on to its pure negativity, and that externally, the positive signification of its unity with the ultimate Being: its satisfaction remains therefore tainted by the antithesis of another world. Its own reconciliation, therefore, is presented to its consciousness as something far away, something far away in the future: just as the reconciliation which the other Self accomplished appears as a far-away thing in the past. The one Divine Man had but an implicit father and only an actual mother; conversely the universal divine man, the community, has its own deed and knowledge for its father, but for its mother only the eternal Love, which it only feels, but does not behold in its consciousness as an actual immediate object. Its reconciliation therefore is in its heart, but still at variance with its consciousness, and its actuality still has a flaw. In its field of consciousness the place of implicit reality or side of pure mediation is taken by the reconciliation that lies far away behind: the place of the actually present, or the side of immediacy and existence, is filled by the world which has still to wait for its transfiguration to glory. Implicitly no doubt the world is reconciled with the eternal Being; and that Being, it is well known, no longer looks upon the object as alien to it, but in its love sees it as like itself. But for self-consciousness this immediate presence is not yet set in the full light of mind. In its immediate consciousness accordingly the spirit of the community is parted from its religious: for while the religious consciousness declares that they are implicitly not parted, this implicitness is not raised to reality and not yet grown to absolute self-certainty19.”
Religion therefore, which as it first appeared in art-worship had yet to realise its essential inwardness or spirituality, so has now to overcome the antithesis in which its (the religious) consciousness stands to the secular. For the peculiarly religious type of mind is distinguished by an indifference and even hostility, more or less veiled, to art, to morality and the civil state, to science and to nature. Strong in the certainty of faith, or of its implicit rest in God, it resents too curious inquiry into the central mystery of its union, and in its distincter consciousness sets the foundation of faith on the evidence of a fact, which, however, it in the same breath declares to be unique and miraculous, the central event of the ages, pointing back in its reference to the first days of humanity, and forward in the future to the winding-up of the business of terrestrial life. Philosophy, according to Hegel's conception of it, does but draw the conclusion supplied by the premisses of religion: it supplements and rounds off into coherence the religious implications. The unique events in Judea nearly nineteen centuries ago are for it also the first step in a new revelation of man's relationship to God: but while it acknowledges the transcendent interest of that age, it lays main stress on the permanent truth then revealed, and it insists on the duty of carrying out the principle there awakened to all the depth and breadth of its explication. Its task—its supreme task—is to explicate religion. But to do so is to show that religion is no exotic, and no mere revelation from an external source. It is to show that religion is the truth, the complete reality, of the mind that lived in Art, that founded the state and sought to be dutiful and upright: the truth, the crowning fruit of all scientific knowledge, of all human affections, of all secular consciousness. Its lesson ultimately is that there is nothing essentially common or unclean: that the holy is not parted off from the true and the good and the beautiful.
.....