Mohsen Bagherzadeh meskibaf
Abstract
In this article, after the author theoretically studies social-political events, and how to develop the theory of civil society, he goes on to understand and study the development of public will in civil society and the state and the dialectic between them in Hegel's political thought. Hegel was the ...
Read More
In this article, after the author theoretically studies social-political events, and how to develop the theory of civil society, he goes on to understand and study the development of public will in civil society and the state and the dialectic between them in Hegel's political thought. Hegel was the first philosopher in the history of philosophy to consciously place a strategic position on civil society. And through the three basic elements, namely the legal system, the police, and the guilds and unions, as well as by examining the classes, all of which are in the service of civil society for the first time, it takes steps to form a partial will to form the public will. And through the theory of institutions, not only can he achieve the objectification of the abstract human will, but he also achieves the first stage of a unique general explanation. Here Hegel steps into government. Upon entering the public sector, Hegel quickly distinguished the field on the three principles of the organic matter versus the mechanical matter, the public interest over the personal interest, and finally the general precedence over a part of civil society. Consequently, with the precedence of the state over civil society in its own sense, it considers the public will to be the truth of the partial will, morality, and moral life.
Mahmoud Sufiani; Mohammad Asghari; Mohsen Bagherzadeh Meshkibaf
Abstract
The French Revolution is recognized as the first concrete presence of the modern individual in history, where he stands for the realization of right and liberty against the absolute power of the king and wants absolute freedom. But Hegel, despite much praise for the revolution, deals with Pathology and ...
Read More
The French Revolution is recognized as the first concrete presence of the modern individual in history, where he stands for the realization of right and liberty against the absolute power of the king and wants absolute freedom. But Hegel, despite much praise for the revolution, deals with Pathology and critiques the meaning of will, freedom, and individuality in them. At the end of the Spirit chapter of Phenomenology, Hegel deals with the French Revolution, especially the era of terror and, in his dialectical space, rises to the battle by imagining the revolution from the absolute self-consciousness, absolute freedom, partial will, and general will, and proves Robespierre’ and the French nation’s abstract and hollow understanding of these terms. Hegel, after this criticism, also implicitly deals with Rousseau's critique as the foregrounding of the French conception of the meaning of these terms. After examining the outcome of absolute freedom and all its determinations to the end, Hegel redefines the fundamental terms in the Terror section and illustrates how public freedom and will are realized in his political thought system whereby penetrating into the absolute power and will, not only does the particular return to the individual again, but also realizes the whole inside him through outer mediators, and in this way, coming up with a very precise definition of the whole exclusive in individual and returning the external reality to the individual in a complex way.
mostafa Abedi jighe; Mohsen Bagherzadeh meskibaf; mohammad Asghari
Abstract
To realize human autonomy, Descartes establishes the dialectical relation between consciousness and freedom through the three essential elements of understanding, will, and divine power. Through the free will of negative, as methodic doubt and the destruction of all presuppositions, the basis of consciousness ...
Read More
To realize human autonomy, Descartes establishes the dialectical relation between consciousness and freedom through the three essential elements of understanding, will, and divine power. Through the free will of negative, as methodic doubt and the destruction of all presuppositions, the basis of consciousness is referred to the human being and releases it from external authority. By building a knowledge based on the innate concepts that come from within and without mediation consciously re-establishes knowledge. In this way, human beings not only gain autonomy of understanding but also freedom through the effort of a systematic and restrictive understanding. Because with the entry of the limiting of understanding in the area of the will, freedom is no longer meant to be nonchalance and lawlessness. But freedom within the limits of certain judgments of understanding and its legislation and divine power are enclosed. Through this process, it is promoted to positive freedom. Descartes, by declaring that the natural imaginations are verifiably confirmed by divine confirmation, relied on God to guarantee the knowledge of the understanding and in this way, he describes freedom as God's guarantee. Therefore, in Descartes' philosophy, the realization of positive freedom under dialectical conditions form on the basis of the complex relationship between will, intelligence, and divine power, and all of the elements that constitute a whole will only have meaning with each other.
