By Georg Wilhelm Fredrich Hegel
G. W. F. Hegel is an immensely vital but tricky thinker. Philosophy of Mind is the 3rd a part of Hegel's Encyclopaedia of the Philosophical Sciences, during which he summarizes his philosophical approach. it truly is one of many major pillars of his suggestion. Michael Inwood provides this relevant paintings to the trendy reader in an intelligible and exact new translation---the first into English in view that 1894---that loses not anything of the fashion of Hegel's concept. In his editorial advent Inwood bargains a philosophically subtle review of Hegel's rules which incorporates a survey of the entire of Hegel's suggestion and designated research of the terminology he used.
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Extra info for Philosophy of Mind: A Revised Version of the Wallace and Miller Translation
That mind comes to a knowledge of what it is, this constitutes its realization. Mind is essentially only what it knows itself to be. Initially, it is only mind in itself; its becoming-for-itself forms its actualization. S As long as mind stands in relation to itself as to an Other, it is only subjective mind, coming from nature and itself initially natural mind. But the entire activity of subjective mind is directed to grasping itself as itself, to proving itself to be the ideality of its immediate real ity.
4 Nor does evil, the negative of the infinite mind that is in and for itself, come to the mind from outside, any more than pain does; on the contrary, evil is nothing other than the mind taking its stand at the summit of its individuality. 5 What belongs to external nature is destroyed by contradiction; if, for example, gold were given a different specific gravity from what it has, it would have to perish as gold. But mind has the power to preserve itself in contradiction and, therefore, in pain (pain aroused by evil, as well as by the disagreeable) .
6 But the concept is j ust as independent of our wilfulness in the conclusion of its development as it is in the beginning and in the course of it. In a merely ratiocin ative approach the conclusion certainly appears more or less arbitrary; in philo sophical science, by contrast, the concept itself sets a limit to its self-development by giving itself an actuality that completely corresponds to it. Even in the liv ing thing we see this self-limitation of the concept. The germ of the plant, this sensuously present concept, closes its development with an actuality like itself, with production of the seed.