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By Richard Dien Winfield

Hegel's Phenomenology of Spirit: A severe Rethinking in Seventeen Lectures presents a transparent and philosophically enticing research of Hegel's first masterpiece, maybe the main innovative paintings of recent philosophy. The e-book courses the reader on an highbrow experience that takes up Hegel's innovative technique of paving the way in which for doing philosophy with out presuppositions by means of first carrying out a phenomenological research of figuring out because it seems to be.

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Extra info for Hegel's Phenomenology of Spirit: A Critical Rethinking in Seventeen Lectures

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The ultimate harm to a human being so conceived is death, where death is the separation of mind and body, the destruction of the union. To be sure, as was noted in the section on metaphysics, Descartes held that the mind can exist independently of the body (they are really distinct), and held that post-separation from the body the mind would continue to exist. So, death is not a harm to the Introduction 23 mind per se. But even at some point after death, at least if we take what he says seriously about what happens according to Catholic doctrine, Descartes says that the mind (or soul) is reunited with a body—according to St.

Power or capacity) for motion. This aligns with his remarks to Hobbes and to Regius, considered earlier. In a July 13, 1638 letter to Jean-Baptiste Morin, Descartes notes that the term action is ambiguous, and “comprises not only the power or inclination to move but also the movement itself” (AT II 204; CSMK III 109). , a corporeal act). He again says to Morin in a follow-up letter (September 12, 1638) that the term action is ambiguous and can denote not only a particular act but also the tendency or inclination to move, though he again suggests that the latter is not how he is using the term (AT II 363; CSMK III 120).

This logical or conceptual relation between an actual motion and the tendency or potential for motion entails that the same laws that govern the former govern the latter. , power or capacity) for motion. This aligns with his remarks to Hobbes and to Regius, considered earlier. In a July 13, 1638 letter to Jean-Baptiste Morin, Descartes notes that the term action is ambiguous, and “comprises not only the power or inclination to move but also the movement itself” (AT II 204; CSMK III 109). , a corporeal act).

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