Hegel’s Critique of Aristotle’s Philosophy of Mind by Frederick Gustav Weiss

By Frederick Gustav Weiss

At contrary ends of over millenia Hegel and Aristotle, nearly by myself of the good eu thinkers, consciously tried to criticize and increase the concept in their predecessors into platforms in their personal. either have been hence dedicated in precept to the view that philosophy in each one age of civilization is instantaneously a product, a feedback, and a recon­ struction of the values and insights of its personal previous; that the fertile brain can merely beget anew while it has stated and understood a line of ancestors which has resulted in its begetting; that the philosopher as low as the artist can begin with a fresh slate and a blankly open-minded atti­ tude to the area which he unearths inside of him and earlier than him. guy is by way of definition rational; philosophy is his non-stop impulse to know and appraise a unmarried universe of which he reveals himself an element; philosophy for that reason includes its historical past as a constituent component of its personal nature, and the developmental personality of philosophy needs to - until human cause is, unthinkably and unarguably, an insignificant fantasy - in a few feel mirror, or perhaps be in a few experience exact with, an primarily advance­ psychological universe - that's approximately the typical creed of Aristotle and Hegel. either one of them additional believed, as Plato had believed, that what's such a lot genuine and intelligible in that universe is eo ipso such a lot good.

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Hegel’s Critique of Aristotle’s Philosophy of Mind

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Haldane (London, 1963), vol. 1, v. 11 F. L. Luqueer, Hegel as Educator (New York, 1967), p. 76. 12 Ibid. 13 Hegel, Lectures on the History of Philosophy, vol. 2, p. 180. , 181. HEGEL'S CRITIQUE OF ARISTOTLE'S PHILOSOPHY OF MIND 5 inquiries about the soul such as "what it is", is it a "this-somewhat", a substance, a quale or quantum, whether it is simple, etc. Aristotle, of course, asks such questions at the outset of the De Anima, and concludes there that "the study of the soul must fall within the science of Nature",15 which means for him that its principles or principle will be capable of metaphysical expression.

HEGEL'S CRITIQUE OF ARISTOTLE'S PHILOSOPHY OF MIND 23 also, the potential object becomes an actual object at the same time the power of sense is activated. Aristotle clearly does not want to say that in perceiving things, we create them ex nihilo, any more than he wants to imply that ignition creates what does the igniting. Rather, all perception "creates" is objects, and all ignition brings forth is igniters. 75 Ignition converts the "first act" of a potential igniter into its "second act", and makes it an actual igniter.

E. Taylor, Aristotle On His Predecessors (Chicago, 1907), pp. 31-32. 4 5 HEGEL'S CRITIQUE OF ARISTOTLE'S PHILOSOPHY OF MIND 3 and at the end. An examination of the two passages will serve to limit the scope of our study rather precisely. At the beginning, Hegel writes: The books of Aristotle on the Soul, along with his discussions of its special aspects and states, are ... still by far the most admirable, perhaps even the sole, work of philosophical value on this topic. 1> Hegel further reminds us that the Aristotelian doctrine of the soul is not limited to the pages of the De Anima.

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