The doctrine of the subjective and objective spirit. Hegel - Absolute Spirit: Art, Religion and Philosophy Hegel's Objective Spirit

History is the process of self-knowledge of the absolute spirit, unfolded in time. The Absolute Spirit cognizes what freedom is, and how free he himself is.

If in nature changes occur through endless repetitions, then human history is capable of improvement and progress.
Hegel was sure that regularity reigns in history, that it is characterized by connections between the past and the future through the present. World history appears as a single whole, where there are no random steps and stages. On the whole, the process of history is spiritual, and the Absolute Idea dominates it, acquiring in humanity the means of its own cognition. The criterion of the progressiveness of world history is the comprehension of the necessary, that is, the degree of freedom.
The complexity of history is associated with the diversity of human activity, the multiplicity of interests, the versatility of goals, the richness of tastes, the strength of passions, and the peculiarities of the prevailing circumstances. “World history is not an arena of happiness. Periods of happiness are empty sheets in it, because they are periods of harmony, the absence of opposition.
If the idea is the basis of history, then passion acts as a guiding thread in it. Therefore, the actions of people are quite often carried out unconsciously. Great personalities play an important role in history, because they embody the spirit of their time, the “national spirit”. Any historical community of people is characterized by a special level of culture, a state of being, a dominant state system, a leading form of religion, and other parameters. But for each time period, the presence of a historical people that dominates all the rest is characteristic, since it is the bearer of the goals of the world spirit of its time. The rest of the peoples have either outlived their usefulness or have not yet developed sufficiently and therefore should have lesser rights.
In this regard, world history is divided by Hegel into three eras: Eastern, ancient and German. The history that began in the East is connected with the complete lack of freedom of people (for example, in China the mind is still sleeping, in India it only begins to dream, in Babylon and Egypt the spirit begins to feel itself). During this period, only one person is aware of himself - the head of state. In the ancient period, awareness of freedom was already characteristic of some multitudes of people. Those who are not able to realize their freedom are in slavery. In this regard, the tyranny of the eastern type is replaced by democratic regimes. The highest and last stage of this process is the "Christian-Germanic world", where all people are aware of their freedom in accordance with Christian principles. The Prussian constitutional monarchy is presented to Hegel as the best option for a social order, and "Europe is the unconditional end of world history ...".
What did Hegel mean by freedom? Freedom is a recognized necessity. Having learned the laws of society, a person can obey them and be free. Knowledge of A.D. itself is realized through the self-knowledge of society, the people, which is inseparable from the self-knowledge of the individual. Man for knowledge A.D. must be in conflict with nature. People are divided into masters (aristocrats of the spirit) and slaves. Lords do not reconcile themselves with nature, subordinating it to themselves. They reach heights in the knowledge of A.D. A significant part of the people are slaves, they do not conflict with nature, adapting to it (lights a fire when it's cold). A slave is able to know A.D. He creates a "second nature", the humanization of his essence. This nature creates contradiction, making knowledge possible.

The highest goal of the philosophy of history is to demonstrate the origin and development of the state in the course of history. For Hegel, history, like all reality, is the realm of reason: in history everything happens according to reason. "World history is the world court." The World Spirit (Weltgeist) acts in the realm of history through its chosen instruments - individuals and peoples. The heroes of history cannot be judged by ordinary standards. In addition, the World Spirit itself sometimes seems unfair and cruel, bringing death and destruction. Individuals believe that they are pursuing their own goals, but in reality they are carrying out the intentions of the World Spirit. The “cunning of the world mind” lies in the fact that it uses human interests and passions to achieve its own goal.

Historical peoples are carriers of the world spirit. Every nation, like an individual, goes through periods of youth, maturity and death. For a while, she dominates the fate of the world, and then her mission ends. Then she leaves the stage to free her for another, younger nation. However, history is an evolutionary process. The ultimate goal of evolution is the achievement of true freedom. "World history is progress in the consciousness of freedom." The main task of the philosophy of history is the knowledge of this progress in its necessity.

Hegel in his philosophical system accepted the same three stages in the development of cognitive power, but eliminated from this process any kind of arbitrary activity, considering the whole process as a necessary movement from one stage of development to another - from being in oneself through being outside oneself to being in oneself and for oneself (idea, nature, spirit). The necessary process of self-development takes place, according to Hegel, in pure or absolute reason (idea), as a result of which reason (thinking) turns out to be the only and really existing, and everything that is real is necessarily reasonable. Reason in this system is, therefore, the only substance, but not real, but purely ideal and logical (which is why Hegel's philosophy is often called panlogism). To transform this substance into a subject, i.e., the original unconscious mind, into an independent one, into spirit, and even into absolute Spirit, since substance is absolute mind, is the task of the world process.. The emergence of a substance from its original form of existence, as a logical idea, into other existence, as nature, and the final understanding of itself as a single and truly real, understanding what an absolute idea is, what it is in its developed being, constitutes the steps of the world process.

Hence arise three parts of the Hegel system: 1) logic, depicting the mind or idea in its being in itself (An-sich-sein). 2) the philosophy of nature, depicting the same idea in its otherness (Anderssein) and 3) the philosophy of the spirit, depicting the idea in its being in and for itself (An-und-für-sich-sein). The Absolute or the logical idea exists first as a system of pre-world concepts; then he descends into the unconscious sphere of nature, awakens to self-consciousness in man, expresses his content in social institutions, in order to return to himself in art, religion and philosophy, having reached a higher and more developed completeness than he possessed. Therefore, logic must be "the image of God as he is in his eternal being, before the creation of nature and finite spirit." Since reason is the only thing that exists, since the same reason becomes both nature and then a self-conscious spirit, then logic in the philosophical system of Hegel coincides with ontology or metaphysics, it is not only the science of thinking, but also of being. "What is reasonable is real and what is real is reasonable." The method by which Hegel develops the content of logic, that is, the absolute idea, is called dialectical.

The absolute spirit is the highest manifestation of the spirit, the eternally valid truth. The expression of the Absolute Spirit are:

Art;

Religion;

Philosophy.

Art- direct reflection by a person of an absolute idea. Among people, according to Hegel, only talented and brilliant people can "see" and reflect the absolute idea, because of this they are the creators of art.

Religion- the antithesis of art. If art is an absolute idea, "seen" by brilliant people, then religion is an absolute idea, revealed to man by God in the form of revelation.

Philosophy- the synthesis of art and religion, the highest stage of development and understanding of the absolute idea. This is knowledge given by God and at the same time understood by brilliant people - philosophers. Philosophy is the complete disclosure of all truths, the knowledge of itself by the Absolute Spirit ("the world captured by thought" - according to Hegel), the connection of the beginning of the absolute idea with its end, the highest knowledge.

30.Hegel

The philosophical teaching of Georg Wilhelm Friedrich Hegel (1770-1831) represents the highest stage in the development of classical German idealism.

The initial methodological principle of his doctrine was the provision that true (absolute) knowledge can be achieved only within the framework of a philosophical system that reveals the content of all its categories and concepts in their logical relationship. "The true is valid only as a system," the philosopher emphasized. The integrity of such a system was designed to ensure dialectics. As Hegel believed, dialectics allows you to build a scientific theory through the consistent development of thought from one concept to another. The philosopher called dialectics the only true way of knowing.

Hegel created a grandiose philosophical system that covered the entire body of theoretical knowledge of that time. The main parts of Hegelian philosophy are: logic, philosophy of nature and philosophy of spirit. Each of them, in turn, is divided into several teachings.

The state and law were attributed by the theoretician to the subject matter of the philosophy of mind. The latter illuminates the development of human consciousness, starting with the simplest forms of perception of the world and ending with the highest manifestations of the mind. In this progressive development of the spirit, Hegel singled out the following steps: subjective spirit (anthropology, phenomenology, psychology), objective spirit (abstract law, morality, morality) and absolute spirit (art, religion, philosophy). The philosopher considered law and the state in the doctrine of the objective spirit.

"The science of law is a part of philosophy. Therefore, it must develop from the concept an idea that is the mind of an object, or, what is the same, observe its own immanent development of the object itself." The theory of law, Hegel believed, like other philosophical disciplines, acquires a scientific character due to the fact that it uses the methods of dialectics. The subject of this science is the idea of ​​law - the unity of the concept of law and the implementation of this concept in reality.

In contrast to Kant, who interpreted the ideas of law and state as purely speculative, a priori constructions of the mind, Hegel argued that the true idea is the identity of the subjective (cognitive) and objective moments. "Truth in philosophy is the correspondence of the concept of reality." Or in another formulation: an idea is a concept adequate to its object.

Hegel saw the task of philosophy in comprehending the state and law as products of human rational activity, which were embodied in real social institutions. Philosophy of law should neither describe empirically existing, current legislation (this is the subject of positive jurisprudence), nor draft ideal codes and constitutions for the future. Philosophical science must reveal the ideas underlying law and the state. “Our work,” wrote Hegel in the “Philosophy of Law,” “since it contains the science of the state and law, will therefore be an attempt to comprehend and portray the state as something rational within itself. As a philosophical work, it should be the furthest thing from being construct the state as it should be..."

Hegel expressed his understanding of the subject and method of the philosophy of law in the famous aphorism, which was perceived by many subsequent theorists as the quintessence of his socio-political doctrine: "What is reasonable is real; and what is real is reasonable."

in the political literature of the 19th century. this judgment of Hegel has caused directly opposite interpretations.

Transferred to the sphere of law, essentialism leads Hegel to deny the fundamental principle of the natural law school - opposition of natural law to positive. Law and the laws based on it, the philosopher wrote, "are always positive in form, established and given by the supreme state power." Hegel continued to use the term "natural law", but used it in a special sense - as a synonym for the idea of ​​law. In the interpretation proposed by the thinker, natural law turned out to be no longer a set of prescriptions that state laws must comply with, but a philosophical vision of the nature (essence) of legal relations between people. "To imagine the difference between natural or philosophical law and positive law in such a way that they are opposed and contradictory to each other would be completely wrong." Natural law is related to the positive in the same way that legal theory is related to the law in force.

The philosopher considered universal freedom as the idea of ​​law. Following the tradition established in the ideology of anti-feudal revolutions, Hegel endowed man with absolute freedom and derived law from the concept of free will. "The system of law is the realm of realized freedom," he pointed out. At the same time, Hegel rejected concepts that defined law as the mutual restriction by individuals of their freedom in the interests of the common good. According to the teachings of the philosopher, universal (and not individual) will has true freedom. Universal freedom requires that the subjective aspirations of the individual be subordinated to moral duty, that the rights of a citizen be correlated with his obligations to the state, that the freedom of the individual be consistent with necessity.

The idea of ​​law, according to Hegel, goes through three stages in its development: abstract law, morality and morality.

First stage- abstract law. Free will initially appears to the consciousness of man as an individual will, embodied in property relations. At this stage, freedom is expressed in the fact that each person has the right to own things (property), enter into an agreement with other people (contract) and demand the restoration of their rights in case of their violation (untruth and crime). Abstract law, in other words, covers the area of ​​property relations and crimes against the person. His general command is the commandment: "Be a person and respect others as persons."

Abstract law has a formal character, since it gives individuals only equal legal capacity, giving them complete freedom of action in everything related to determining the size of property, its purpose, composition, etc. Abstract law prescriptions are formulated in the form of prohibitions.

The main attention in this section of "Philosophy of Law" is given to the justification of private property. Recognizing the unlimited dominance of the person over the thing, Hegel reproduces the ideas that were enshrined in the Napoleonic Code of 1804 and other legislative acts of the victorious bourgeoisie. Only thanks to property does a person become a person, the philosopher argued. At the same time, Hegel emphasizes the inadmissibility of turning into the property of the person himself. "In the nature of things," he wrote, "is the absolute right of a slave to obtain his own freedom." Hegel considered the property equation unacceptable.

The second step in the development of the idea of ​​law is morality. It is a higher level, because the abstract and negative prescriptions of formal law are filled with positive content in it. The moral state of the spirit elevates a person to a conscious attitude to his actions, turns a person into an active subject. If in law free will is determined externally, in relation to a thing or the will of another person, then in morality it is determined by the internal motives of the individual, his intentions and thoughts. A moral act can therefore come into conflict with an abstract right. For example, stealing a piece of bread in order to maintain life formally undermines the property of another person, but deserves an unconditional justification from a moral point of view.

At this stage, freedom manifests itself in the ability of individuals to perform conscious actions (intention), to set certain goals for themselves and strive for happiness (intention and good), as well as to measure their behavior with duties to other people (good and evil). In the doctrine of morality, Hegel solves the problems of the subjective side of offenses, guilt as the basis for the responsibility of the individual.

The third, highest, stage of comprehension of human rights is moral. It overcomes the one-sidedness of formal law and subjective morality, removes the contradictions between them. According to the views of the philosopher, a person acquires moral freedom in communicating with other people. Entering into various communities, individuals consciously subordinate their actions to common goals. Among the associations that form the moral consciousness in his contemporary era, the philosopher attributed the family, civil society and the state.

Hegel considers civil society and the state as non-coinciding spheres of public life. The originality of this concept lay in the fact that it understood civil society as a system of material needs conditioned by the development of industry and trade. The philosopher refers the formation of civil society to the contemporary era, and calls its members in French "bourgeois" (bourgeois). The "Philosophy of Law" also emphasized that "the development of civil society comes later than the development of the state."

Civil society, according to Hegel, is divided into three classes: landowning (nobles - owners of major estates and the peasantry), industrial (manufacturers, merchants, artisans) and general (officials).

Due to the difference in the interests of individuals, their associations, classes, civil society, despite the laws and courts in it, is unable to resolve the emerging social contradictions. To do this, it must be ordered by the political power standing above it - the state.

Hegel distinguishes between objective and subjective sides in the state.

From the objective side the state is an organization of public power. In the doctrine of the state structure, Hegel defends the constitutional monarchy and criticizes the ideas of democracy. A rationally arranged state, in his opinion, has three powers: legislative, governmental and princely power (authorities are listed from bottom to top). Adopting the principle of separation of powers, Hegel at the same time emphasizes the inadmissibility of their opposition to each other. Separate types of power should form an organic, inseparable unity, the highest expression of which is the power of the monarch.

The Legislative Assembly, according to Hegel, is called upon to ensure the representation of the estates. Its upper house is made up of noblemen on a hereditary basis, while the lower chamber, the chamber of deputies, is elected by the citizens through corporations and partnerships.

Representation of citizens in the legislature is necessary in order to bring to the attention of the government the interests of various classes. The decisive role in the administration of the state belongs to the officials exercising government power. According to Hegel, the highest government officials have a deeper understanding of the goals and objectives of the state than the class representatives. Praising bureaucratic bureaucracy, Hegel called it the main pillar of the state "with regard to legality."

Princely power unites the state mechanism into a single whole. In a well-organized constitutional monarchy, according to the philosopher, the law rules, and the monarch can only add the subjective "I want" to it.

From the subjective side the state is a spiritual community (organism), all members of which are imbued with the spirit of patriotism and the consciousness of national unity. Hegel considered the basis of such a state to be the spirit of the people in the form of religion. We must, he wrote, revere the state as some kind of earthly deity. The state is the procession of God in the world; "its basis is the power of reason, which realizes itself as will."

Hegel's political ideal reflected the desire of the German burghers to compromise with the nobility and establish a constitutional order in Germany through gradual reforms from above.

In the doctrine of external state law (international law) Hegel criticizes Kantian the idea of ​​eternal peace. Adhering to generally progressive views on relations between states, pursuing the idea of ​​the need to comply with international treaties, Hegel at the same time justifies the possibility of resolving disputes of an international nature by means of war. To this he adds that war purifies the spirit of a nation. In this kind of ideas, Hegel was affected by his positive assessment of the war between Germany and Napoleonic France.

Kant

The impact of the ideas of Rousseau, the French Revolution markedly affected the doctrine of the state. The state, according to Kant, is an association of people within the framework of legal laws. Its goal is to observe and ensure the operation of the principle of "justice for all its citizens, hence the civil structure in every state must be republican" (Kant I. Works in six volumes. M., 1963-1966. T. VI. S. 289).

From Russo Kant accepts the idea of ​​popular sovereignty, according to which legislative power can only belong to the united will of the people. In the conditions of its trampling on the part of the tyrant, his deposition is just, but on the part of the subjects it is “highly unfair” to seek their right through revolutions. “Against the legislative head of state,” writes Kant in the Metaphysics of Morals, “there is no legitimate resistance of the people<...>The slightest attempt in this direction constitutes treason.<...>a traitor can only be punished by the death penalty, as for an attempt to destroy his fatherland. Such a tendency of state-legal theory, for all its inconsistency, in essence, implemented the basic principles of radical liberalism, genetically related to political and legal thinking, which prepared the great events of France in 1789-1794. As a set of categorical requirements for the authorities, it gravitated towards the form revolutionary ultimatum, but Kant's personal attitudes as a political thinker opposed this meaning. He spoke in the tone of a petitioner, accusing the tone of his most loyal adviser.

An integral part of the state-legal doctrine, as well as the entire philosophical system of Kant, is the concept of the inevitability of eternal peace. According to this concept, the development of society as a single organism is carried out towards a universal legal civil state, towards a certain ideal republic, and subsequently, towards a union of peoples and eternal peace.

The history of mankind for Kant is an area that "has yet to be conquered for the Kingdom of moral goals", humanity is inevitably approaching understanding the secrets of providence. It is he who maintains the mechanism of nature, which is being improved according to the general laws of expediency. The categorical imperatives of morality and law, being introduced through enlightenment, education through the consciousness of individuals, are called upon to transform history into a single technological process towards the triumph of morality. And the purpose of the development of human nature "consists precisely in this movement forward, towards the future great state unification, the abolition of wars, towards eternal peace," despite the fact that there is no ground for this yet and so far "it is not law that rules, but only force."

Philosopher leads two basic formulas of the categorical imperative. The first one says: "Act in such a way that the maxim of your action can become a universal law" (maximum here means a personal rule of conduct). The second formula requires: "Act in such a way that you always treat humanity, both in your own person and in the person of everyone else, in the same way as an end, and never treat it only as a means." Despite the semantic difference in the formulations, in fact they are close to each other - they carry the ideas of the dignity of the individual and the autonomy of moral consciousness.

Kant's legal theory is closely connected with ethics. This is determined by the fact that law and morality have the same source (the practical reason of man) and a single goal (the affirmation of universal freedom). Kant saw the difference between them in the ways of coercion to actions. Morality is based on the internal motives of a person and his awareness of his duty, while law uses external coercion from other individuals or the state to ensure similar actions. In the sphere of morality, accordingly, there are no and cannot be universally binding codes, while law necessarily presupposes the existence of public legislation secured by coercive force.

Considering relationship between law and morality, Kant characterizes legal laws as a kind of first stage (or minimum) of morality. If a right is established in a society that is consistent with moral laws, then people's behavior is placed within a strictly defined framework, so that the free will of one person does not contradict the freedom of others. Relations of this kind are not completely moral, since the individuals entering into them are guided not by the dictates of duty, but by completely different motives - considerations of profit, fear of punishment, etc. Law ensures, in other words, outwardly decent, civilized relations between people, fully allowing, however, that the latter will remain in a state of mutual antipathy and even contempt for each other. In a society where only law prevails (without morality), "complete antagonism" remains between individuals.

According to Kant right- this is a set of conditions under which the arbitrariness of one person is compatible with the arbitrariness of another from the point of view of the universal law of freedom. These conditions include: .the existence of enforceable laws, the guaranteed status of property and personal rights of the individual, the equality of members of society before the law, and the resolution of disputes in court. In practical and ideological terms, this definition is consonant with the ideology of early liberalism, which proceeded from the fact that individuals free and independent of each other are able, by mutual agreement, to regulate the relations that arise between them, and need only that these relations receive reliable protection. .

OBJECTIVE SPIRIT

OBJECTIVE SPIRIT

in Hegel's philosophy the second development of the spirit. Having passed the stage of the subjective spirit and having subjugated his states, freeing himself internally and becoming a rational free spirit, he realizes his free will in the objective world. The individual spirit at this stage must realize that everything external and opposed to it is spirit. Man subdues nature, morally and politically overcomes his illusory isolation from other people and plunges into the generic in his individuality. Pa this way is acquired valid. , identical nar. spirit. O. d. goes through three stages of development. At the Nerpa stage, O. d. realizes itself in legal relations. The stage of law opposes and replaces its morality as the rights of the subjective consciousness. will. The synthesis of these stages is, realized in the family, civil society and the state. Since the legal and the moral coincide in morality, it becomes the highest form of moral law. nar. spirit, may be the bearer of the absolute spirit, i.e. the last stage of the development of the spirit, revealing the meaning of the evolution of the absolute idea.

Philosophical encyclopedic dictionary. - M.: Soviet Encyclopedia. Ch. editors: L. F. Ilyichev, P. N. Fedoseev, S. M. Kovalev, V. G. Panov. 1983 .

OBJECTIVE SPIRIT

according to Hegel, this spirit, embodied in law, morality, ethics, society and the state; on the contrary, in art, religion and philosophy, the spirit, according to Hegel, appears as absolute spirit. Dilthey and his school (in a broad sense) call the objective spirit the totality of phenomena in which the historical and cultural are concentrated and objectified, the totality of those fixed in language, morality, form and way of life, family, society, state, art, technology, religion and philosophy life phenomena, which is the task Sciences O spirit. N. Hartmann distinguishes between the spirit and the objectified spirit that occupied the absolute spirit.

Philosophical Encyclopedic Dictionary. 2010 .

See what "OBJECTIVE SPIRIT" is in other dictionaries:

- “OBJECTIVE SPIRIT” (German der objektive Geist) is a category of Hegelian philosophy, meaning “the world to be generated by the spirit and the world generated by it”: the spirit posits the objectivity of the world as the reality of itself, as the actual being of its freedom. ... ... Philosophical Encyclopedia

- (German der objektive Geist) is a category of Hegelian philosophy, meaning “the world to be generated by the spirit and the world generated by it”: the spirit posits the objectivity of the world as the reality of itself, as the actual being of its freedom. Hegel's doctrine of ... ... Philosophical Encyclopedia

- (Greek nous, pneuma; lat. spiritus, mens; German Geist; French esprit; English mind, spirit) 1. The highest ability of a person, allowing him to become the subject of meaning-making, personal self-determination, meaningful transformation of reality; ... ... Philosophical Encyclopedia

- (German Zeitgeist) according to Hegel, the objective spirit unfolding in history, which acts in all individual phenomena of a certain era; a set of ideas characteristic of a particular period. Goethe considered the spirit of the times as the predominant ... ... Philosophical Encyclopedia

SPIRIT- (from Lat. breath, the finest air, breath, smell) in the broadest sense of the word, a concept that is identical to the ideal, consciousness, immaterial principle, in contrast to the material principle; in a narrow sense, unambiguously with the concept of "thinking". ... ... Thematic philosophical dictionary

Zeitgeist: Moving Forward ... Wikipedia

Objective- Objective ♦ Objectif Anything that has more to do with an object than with a subject; everything that exists independently of any subject, or, with the intervention of the subject (for example, in narration or evaluation), everything that serves ... ... Philosophical Dictionary of Sponville

1. OBJECTIVE see lens. 2. OBJECTIVE, oh, oh; vein, out, out. 1. Existing outside of consciousness and independently of it (opposite: subjective). Oh world. Oh oh reality. About the laws of development of nature, society. Nature obeys... ... encyclopedic Dictionary

"SPIRIT OF THE CHRISTIAN"- monthly spiritual lit. J., published in St. Petersburg from Sept. 1861 to Sept. 1865 by a group of young priests under the arms. priest A. V. Gumilevsky. Initially, priests A. Gumilevsky, And ... Orthodox Encyclopedia

objective- I see lens; oh, oh; specialist. O th part of the aerial camera (the part of the camera of the aerial camera where the lens is installed) O th prism of the telescope (a prism made of glass or quartz in front of the telescope lens for observing the spectra of stars.) II th, th; vein, vna ... Dictionary of many expressions

Books

• Hegel. Encyclopedia of Philosophical Sciences (set of 3 books), Hegel. The first volume, "The Science of Logic," contains Hegel's doctrine of the dialectical development of the concept. The second volume of Hegel's Encyclopedia of Philosophical Sciences contains a re-verified original and again ...
• Introduction to the science of philosophy. The subject of philosophy, its basic concepts and place in the system of human knowledge, Semenov Yu.I. Total…

According to Hegel's philosophy, the self-development of the spirit (human consciousness) goes through three successive, progressive stages: subjective spirit, objective spirit and absolute spirit.

But this stage is not the last. Organized institutions allow people to overcome the childish anti-social egoism of the savage period, but they are still forced force, which to a certain extent fetter human freedom, imposes an external bridle on it. The craving for complete independence prompts the spirit to supplement the objectivity it has found and created outside by returning within itself, but not to the original gross instincts, but to more elevated feelings of beauty, goodness and knowledge. This new stage, as if synthetically uniting the first two, but at the same time overcoming both of them at a higher height, is called in Hegel's philosophy absolute spirit.

Consider the conditions for the emergence of the absolute spirit and its main manifestations - art, religion, philosophy- in details.

The great German philosopher Georg Wilhelm Friedrich Hegel. Portrait by J. Schlesinger

Created objective spirit the moral edifice that is called the state, according to Hegel, even in its most perfect form, does not represent the highest sphere of spiritual movement. No matter how rich in passion and rationality modern political life is, it does not constitute the last word of spiritual activity. The spirit aspires even higher - it wants to combine subjectivity and objectivity in order to become absolute spirit.

Freedom, according to Hegel, is the essence of the spirit, independence is its life, an element without which it cannot do. Spirit and freedom are synonyms. But, despite all the nasty convictions of political liberalism, even the most perfect state is incapable of giving the spirit the freedom to which it aspires, like a bird in a cage. The state, whether it be a republic, a constitutional monarchy or an absolute monarchy, an aristocracy or a democracy, is always a state - an outward, armed, fortified, protected power, a kind of fortress in which the spirit of the individual, the offspring of the invisible and infinite, feels deprived of its vital element. The state, even the most perfect, is an earthly thing, one side is still material, inevitable and fatal, like everything subject to feelings, and the spirit can only obey the spirit. The freedom to which he strives is not independence from any kind of power, but independence from everything visible, external, material. Not finding in political life that highest satisfaction which he seeks, he rises above it into free regions. art, religions, philosophy.

Does this mean that in order to rise higher, in order to achieve freedom and be realized in all its fullness, the absolute spirit must destroy the steps along which it climbs to it, destroy the state, society, the family? Hegel denies this unconditionally. Works of art created by the absolute spirit, religious institutions, philosophical and scientific works are possible only in a well-organized state and under the cover of a strong and firm government. An artist, a priest, a philosopher can do just as little without society and the state, just as the vegetable kingdom and the animal kingdom cannot exist without the mineral kingdom. Moreover, Hegel, who guides world development, emphasizes that the absolute idea, whether it works under the form of nature or under the form of spirit, never destroys its creations. She develops them, improves them, but even in the case when their preservation seems useless to us, she does not touch the first-born of her work with a destructive hand. Nature, in which everything seems to be an endless destruction and upheaval, is characterized by maximum conservatism. The mineral kingdom continues to exist side by side with the vegetable kingdom; in the depths of the animal kingdom the most elementary types, the most crude experiments, exist side by side with the most perfect types. The creation of man, in comparison with which all previous creations had the value of experiments, does not destroy the lower formations. Nature preserves them and uses them as a pedestal to exalt her masterpiece. Higher creations not only do not entail the death of the previous creations, but can arise and exist only due to the existence of lower creations. The mineral kingdom nourishes the vegetable kingdom, the animal lives at the expense of the vegetable kingdom or at the expense of the lower animal; finally, the plant and the animal nourish man, who cannot do without them.

The same thing, Hegel believes, we see with respect to the moral nature of the spirit. From the depths of the soul arises the need for freedom; from the fact of freedom demanded by all, rights, property, criminal laws are born. Moral institutions, the family, society, and the state are based on a solid foundation of law. All these stages of development are closely connected with each other and exist only one through the other. Let's assume the impossible: that someone will take out one of the fundamental stones. Then the whole building of the universe will collapse. The upper tiers of this building, art, science, philosophy, religion, suggest the lower tiers and their absolute stability.

Man was at first an individual (subjective spirit), who was limited by inborn egoism. Then, coming out of himself, recognizing himself in other people, he entered into communication with others, and formed a society, a state (objective spirit). Finally (and this is the last stage of his development) he returns to himself, he discovers in the depths of his being the triple ideal of the beautiful, the divine, the true, and in the possession of this ideal he finds that highest independence to which he aspires, absolute freedom from the visible world. and his shackles. This is the stage of the absolute spirit. The ideal of the beautiful, the divine, the true and express, according to Hegel, art, religion and philosophy.

Having learned to understand the world, a person at the stage of absolute spirit is freed from it. Nature and its mysterious forces, the social order, the state, everything that until recently appeared to him with the character of inexorable fate, begins to be seen by him in a completely different light, as soon as he sees in them what they really are. In nature and its evolutions he recognizes the products of the spirit; in social and political institutions it is a matter of the spirit. From the depths of the spirit, that is, from each individual soul, came the concept of law, and the need for family life, and moral institutions, the basis of which is the family. The authority that is imposed on us under the form of the State, the authority that seems to us harsh, cruel, inexorable, when we have not yet risen to the understanding of things, originates in individual life and its needs, that is, in ourselves. He is only an external reproduction, a reflection of that moral authority that lives in ourselves. The law that governs us from the outside is, according to Hegel, only an echo of the law written in our spirit. The external authorities that dominate us are only the organs of that power that reigns in us, the organs of consciousness and reason, just as the external, material nature is only an infinitely enlarged image of the logic of that spiritual nature that lies in us. In the face of the original, writes Hegel, we feel bound, but not slaves, for the power that dominates us from within ourselves, however different from our arbitrary desires, is an inseparable part, the immortal substance of our own being. As soon as the absolute spirit realizes that nature, law, law, the state are all itself, only under a different form, that the external boundaries are the same as what it finds in itself, these boundaries immediately cease to be boundaries; they seem to be falling apart. Reason no longer knows any other limit than itself, for everything in us and outside of us is a rational being.

At the level of absolute spirit, I and the Universe merge in an endless embrace.

IN art According to Hegel, the absolute spirit triumphs in advance over the external world, which science is preparing for it. In the artist's inspiration, thought and its object, the human soul and the infinite form one indivisible whole. The artist is identified with the object of his thoughts to such an extent that he comes to self-forgetfulness, self-destruction, lives only a purely objective life. He no longer belongs to himself; for him, the misfortunes and sufferings of existence disappear, the sky descends into his soul, his soul flies to heaven. The genius of art is God's breath, afflatus divinus.

Religion, the second stage of the ascent of the absolute spirit to God, according to Hegel, rebels against the premature pantheism of artistic life, showing us in God different from us Being - infinite, transcendent, supernatural, which human genius is not able to reach. Proclaiming the dualism of the ideal and the real, the divine and the human, the infinite and the finite, religion seems to be the return of the absolute spirit under the external and material yoke. But in essence, it is only a necessary crisis, a struggle between a finite spirit and an infinite spirit, similar to Jacob's struggle with the Lord. In this struggle, the absolute spirit develops its strength and, as a result, rises to the God in whose arms it fights. Religion is such a necessary phase in human development that in its most perfect form, Christianity, it itself in Jesus Christ proclaims the unity, finite and infinite, of God and Man, and thus itself prepares for the highest development of the spirit—philosophy, science.

What art predicted, what religion also predicted in the mystery of the God-man, is gradually being realized. science and philosophy. Art and religious mysticism are entirely based on feeling and imagination; science, according to Hegel, is the triumph of pure reason. Through science, the absolute spirit gradually subjugates all areas of being, step by step conquers all the obstacles of matter and exercises its dominion over the universe.

Thus, having risen to the level of absolute spirit, the genius of mankind erects a threefold building on the basis of social life and under the auspices of the state. It remains for us to touch upon in some detail the three forms of manifestation of the absolute spirit: art and its stories, religion and its development, science and progress. About this - see the articles

II. 6 HEGEL'S "PHILOSOPHY OF THE SPIRIT"

The full version of the book can be found by following this link:
http://www.scribd.com/doc/75867476

"You do not speak, but the Spirit of your Father speaks in you"
\ Ev. from Matthew

Consistently, the idea of ​​trinity in the dialectic of the self-development of the Spirit was carried out in German classical philosophy at the beginning of the 19th century by Hegel, who for the first time systematized the results of the triadology formulated by Kuzansky.
Philosophical treatise "Philosophy of Spirit" by Hegel \II.2\ is divided into three parts: the first deals with a separate individual (subjective spirit); in the second - the social, public principle, the manifestation of the individual in the external (objective spirit); the third part explores the idea in man, the idea of ​​man (absolute spirit). In turn, each of the parts consists of three subsections, which in turn are also divided into three parts, etc. This continuous fragmentation, complication of concepts gives rise to a certain hierarchy of levels and, at the same time, the subordination of lower levels, parts to higher ones. Taken in the historical process of formation, this hierarchy gives rise to dialectical formation, the development of higher states of the spirit from simpler, more particular, lower ones. Formation over many generations, changes of cultures and civilizations.
According to Hegel, the spirit is an idea that is realized in time. Progress is the replacement of some ideas by others, higher ones. The idea begins to form through isolation in the indefinite concept of the idea, goes through the stage of external social selection and formation, and is realized as a work of art, religion or as a scientific and philosophical idea in the process of self-knowledge. At this highest stage of development, the spirit is identical with the absolute idea. The idea is first alienated in the spirit, then “objectified” in another, and finally “objectified” in itself. Spirituality from this point of view is a continuous formation in the idea, a constant transition to a new ideological quality: negation, formation and transformation in the idea. This is an internal quality of the spirit immanent to the subject. The formation of the spirit is a change in the forms of the spirit through the transformation of the subject. Spirituality is the ability for self-knowledge inherent in the spiritual subject, and this self-knowledge itself.
"Each shade of thought is a circle on the great circle (spiral) of the development of human thought in general."
Dialectics is the reduction of quality (substantiality) found in appearance, in matter, into the internal, into “idealization”, into the totality of the idea. From this point of view, spirituality is the ability of the spirit to self-liberate itself from the external materiality of the concept. Rising from rung to rung, from the form of the spirit to a higher form, the spirit is gradually freed from natural uncertainty, separates, crystallizes, becomes general and then universal.
If we consider the triad of the Apostle Paul (spirit \ soul \ body), then according to Hegel, the spirit is the highest state, devoid of any materiality; the soul is the material realization of the spirit; the body is a material devoid of spirit, the initial phase of self-development of the spirit. With this understanding, the descent of the spirit into the material, into the external, proceeds from the spirit to the soul, from it to the body. Such a movement of grace (outflow of the spirit) fixes the direction of time, the direction of bypassing the time axis.
It is interesting how Hegel compares the formation of the spirit with the age periods of an individual: childhood (child \ teenager \ youth) - middle age (adult) - old age.
Childhood is a spirit in its naturalness (soul), in the formation of consciousness (teenager), in self-determination of one’s own character and one’s transcendent “I”, through the creation of one’s ideal image of the world (young man). Here the spirit is revealed as a subject (subjective spirit).
In middle age, the spirit manifests itself as an objective spirit, reveals the conditions of relations with other finite subjects, the conditions of self-reproduction (eternity, spirit as a kind) are formed, and the objective value of this version of the spirit-subject is revealed.
In the last age phase (wise old age), the spirit appears in the form of a self-recognizing personality (absolute spirit). Self-knowledge of the spirit freed from the naturalness and appearance, according to Hegel, is realized either through creative self-expression in art, or through consolation and faith in religion, or through knowledge in philosophy.

The disclosure of each concept at any level of fragmentation in Hegel begins with the disclosure of its subjective diversity (in the form of clarifying the formal, ideal meaning of the set of identically indistinguishables). At the next stage, the concept is revealed in its concrete appearance, in its objective singularity, in its concrete and therefore private realizations. Here, external differentiation comes to the fore. And, finally, at the final stage of the disclosure of the concept, it appears in its generality and universality, where, due to the removal of subjective diversity, the objective distinct-singular acts as a necessary part of the one, universal and unique. Here the distinction is removed as an absolute quality and the internal connection of the distinguished definitions is revealed.
The Hegelian triadology is based on the main triad (subject \ object \ unity), which in a graphical representation looks like an oriented triad of type A:

A B C
The triad of type B combines categories that highlight the external aspect of Hegelian dialectics: the potential multiplicity of ideas and images inherent in the subject; the totality of their specific individual realizations in an objective, material form; manifested in them and their unifying semantic content, one.
In the triad of type C, an epistemological, self-cognizing aspect is revealed: here it is laid down as the identity of the primary ideas in the subject; so is the distinction of their concrete realizations in substance; as well as their comparison in a single, their comparison, subordination, hierarchy.
When identifying any triad of correlating concepts, it is necessary to reveal all three main aspects (A \ B \ C): which of the parts of the triad acts in this case as a subject, which as an object, and what contains their common content. One and the same substantive concept can be a subject in one case, and manifest itself as an object realization in another triad.
The dialectics of the self-development of the Spirit in material substance, in matter, from the lowest natural form - the reflecting soul - through its formation in the society of competing individual, partial self-alienated and self-determined subjects to the highest form of the spirit, as an absolute religious idea or cognizing philosophy in expanded view is shown in Fig.II.6.1
Such a representation of the self-development of the Spirit is a reformulation of the third, last volume of the Hegelian "Encyclopedia of Philosophical Sciences" in terms of the method of oriented triads (developed by us from the method of the calendar chronotope) and it gives a complete visual picture of the hierarchy of distinguishable categories (substantive entities) through the formation of which the Spirit passes in the course of its evolution.
It should be noted that the first two volumes of this "Encyclopedia" are devoted to a particular issue - the self-development of the "Religion" category, which, as we see, is formed at a certain stage of the formation of the Spirit (at the stage of the final formation of the Spirit as an Absolute idea).

Fig.II.6.1 The general structure of the category “Spirit” according to Hegel.

So, according to Hegel's ideas, the Spirit is formed in individual subjects, realizing its potential for multiple manifestations, and at the end of this phase of formation it appears as a separate, subjective spirit (category of the 2nd order; the initial stage of the main structural triad).
At the second stage, he manifests himself outwardly as independent and free, going through the crucible of clashes and struggles with others gathered in society. He goes through this stage if he satisfies certain criteria developed by him, but external to him (natural law, law, morality, morality-state). At this stage, from the infinite set of versions of his self-development, a group of subjects that meet certain criteria is singled out.
At the last third stage of formation, this group of specific singularities undergoes a creative-religious-philosophical combination of the internal (subjective) and external (objective) contents of the spirit into the highest stage of self-knowledge of the Spirit. As a result, on each such turn of the spiral, the Spirit, passing through all the stages of formation, reaches ever new degrees of perfection, approaching some kind of Absolute - a creative, religious, self-cognizing Personality-philosopher (according to Hegel).
That. the dialectics of the formation of the spirit is manifested in a continuously repeating chain:
- … - etc.
If we return to Hegel’s formula, famous among philosophers-antitheists and atheists: “God is dead!”, then we only have to sympathize with their hasty and not always thought out to the logical end conclusions and assessments of Hegelian philosophy. The man-god, who declared himself the heir and substitute for God, died. This know-it-all and braggart, idealist-progressive really died, entangled in his own dubious constructions of an idle and vain mind. And that inner God, the one who hid from the idle cleverness of skeptics, remained, hiding in contexts and in metastructures. It can be seen and not noticed, it can be heard and not understood, it can be touched and not felt. Yes, and Hegel himself did not express an opinion about the self-degeneration of faith in God, on the contrary, he expressed an opinion about the death of art, but not about the death of religion. And now it is interesting to observe this process of self-degeneration of art and vice versa, self-rebirth of religion.
The main thing in faith is the constant transformation of a person, his cleansing from sin and correction. This is possible only on the path of following your inner voice, conscience. The path of such a transformation is to always set yourself a spiritually higher goal than before.
Continuing the analysis of the Hegelian structure in Fig. II.6.1, let us consider further stages of fragmentation in the hierarchy of more particular concepts (for example, categories of the 3rd order), which clarify and reveal a more general concept, for example, the concept of "Religion", the structure of which researched by Hegel in the first two volumes of the Encyclopedia of Philosophical Sciences mentioned above. Among the categories of this level, their own hierarchy of qualities is also established. The category "Religion", according to Hegel, is higher, for example, than the category "Art" (Art), but it itself anticipates a higher level of self-development of the Spirit - self-knowledge of the Spirit in the categories of pure reason - "Knowledge" (Philosophy). According to Hegel, it is Cognition (as the highest level of consciousness) that is expressed in the constant transformation of the Spirit, in personal development.

If we return to the analogy with human life, then in childhood the child lives in harmony with the world, with the outside, completely obeying it. This undivided existence in God is still imperfect, undeveloped. He begins with faith in gods outside himself, with fear of them, with a gradual separation of the becoming “his own” and the “external” cognizable in all its connection. In adulthood, as a result of continuous self-improvement, both internal and external, through suffering and sensuality, through dreams of self-separation and moral transformation, he eventually restores in himself that original inner unity and wholeness with the outside, but already felt by him, known and developed, created by himself \II.3, p.167\. This continuous, lifelong immersion in relationships (Father\Son\Holy Spirit) means, according to Hegel, to be a believer, to be in God and in the Spirit, to live in divinity.

Following his idea of ​​the infinite structuring of the world, Hegel illustrates it by the example of the further structuring of a more particular concept (than, for example, the category of Absolute Spirit). The general structure of this Hegelian category "Religion" (the 3rd level category for "Spirit") within the formalism of oriented triads is as follows:

Fig.II.6.2 The general structure of the concept of “Religion”.

1. The initial structure of this category in its subjectivity includes natural religions that deify natural forces and phenomena in all their diversity. These are religions of direct consciousness (animism - belief in witchcraft\human-deity\, superstition, deification of animals) and pantheism (Taoism, Hinduism, Buddhism), including dualistic religions of kindness and nature (the religion of "light" - Zoroastrianism, religion "suffering" - Phenicia and religion "mystery" - Egypt). At this stage, faith is realized in the absolute power of the natural subject, faith in his ability to power over visible nature. Here polytheism appears as a set of independent deities.
2. In the second, objective phase, the category of "religion" manifests itself in external concreteness and singularity through the stage of God-in-itself (Judaism), which establishes an external "Law" for the entire World he created, but affirms beauty only in God; the stage of god-in-everything (Greece), where formal polytheism is the realization of the qualities of the Universal One, and where beauty is the main external criterion of goodness; and ends with the stage of the religion of the expedient (Rome, late Hellenism), as a category of the 5th order for the "Spirit", which is formed on the basis of the rational goal-setting of the highest goal - domination (in the form of a state, as a general union of equally disenfranchised before this highest goal individual citizens). This is how the Roman triad (goal \ domination \ reason) is obtained. Before the highest deity of Rome - Jupiter - all other gods are equal and empty. Deprived of all strength and power. This is no longer a family hierarchy of the gods - the Olympians, like the Greeks, but the denial of other gods in the general pantheon. This is a pantheon of rationally useful gods. It is a religion of domination of the universal goal - domination itself - while leveling individuality and personal freedom. Those. domination through rational goal-setting. According to Hegel, the idea of ​​Rome is the complete subordination of the individual to the universal, the dominance of the universal (in terms of limited reason) over the individual. That. at this objective stage of realization of the category "Religion", the external, being actualized, totally dominates the internal, subjective, individual, suppressing it.
3. And finally, in the third, final, highest phase of self-disclosure of the “Religion” category, the religion of revelation (Christianity) stands out, where the One God (Creator and Demiurge \ organizer-legislator \, who gave birth to everything from himself, appearing in the world he created, and having suffered his sufferings in the flesh \ and thereby self-knowing himself and the torments of everything he created \, i.e. having experienced the effect of the “Law” given by him for the created World, gave in revelation the way of salvation for the world, announced his final arrival and gave hope for every creature.In the third highest phase of the formation of this substantive category of absolute dominance of multiple subjectivity is partially compensated and compensates for the total dominance of the “Law” external to it, established by the universal external cause.God not only having created the world, gives him the Law , which inevitably leads to the fall of the creature (as a result of the initially inherent freedom of choice), but also shows the ways of salvation by his own example. having the absoluteness of his Law, order, reconciles with the same absoluteness of his free subjectivity and the selfhood of what he created.
We talked about the structure of the category "Religion" at the 1st level in relation to the highest category "Absolute Spirit".
In Fig. II.6.2, the arrows highlight the triads of categories of a lower level, into which the highest category is divided. So, the dominant category "Religion" at the first stage is divided into three significant categories; (pantheism \ subjectivity \ revelation). With further splitting, at the second stage, for example, a significant category of "Pantheism" is split into a triad; (immediate consciousness\monism\dualism). At the third stage of fragmentation (reflection of consciousness) in the category of "immediate consciousness" a triad of tertiary substantive concepts is distinguished; (magic-witchcraft\superstition\god-beast).
In a different form, the considered Hegelian division of substantive categories, reflecting the structuring of real Being, according to Hegel, can be represented as a step ladder of divisions:

; "revelation";

"Religion";; "subjectivity";
; "dualism";
;"pantheism";; "monism"; ;beast god
; "immediately conscience";; superstition
;magic

However, such a representation suffers from a lack of linearity in the flow of time, the impossibility of cycling the text and the resulting structure, and, as a result, the impossibility of linking this hierarchical structure of categories to the annual sacred circle, i.e. the impossibility of linking the resulting structure of fragmentation with a specific religious rite. The method of oriented triads developed in this work is free from these shortcomings. In fact, in this section we only reformulate Hegel's results in terms of the approach we are developing, making them more illustrative and convincing.
Let us further consider, as an example of further fragmentation of concepts according to Hegel, the structure of the 6th order category for “Spirit” \ The same category, considered as part of the concept of “Religion”, acts as a concept of the 4th level of reflection\: Religion of Light (Zoroastrianism). We will single out a chain in the above ladder of fragmentation of concepts: “Spirit”; "Absolute Spirit"; "Religion"; "pantheism"; "dualism"; "light / darkness";
And we will give the structure of the pagan religion of the Indo-Aryans. The triadic representation of the Hegelian analysis of this religion is presented in the following formula:

Fig.II.6.3 The structure of the religion of "Light" (Zoroastrianism)

We see that the Hegelian continuous division of categories reaches the 9th level in the hierarchy of distinguished (distinguishable) substantive concepts. This means that the Hegelian reflection of the category "Spirit" comes to 8-fold consecutive triad fragmentation. From a philosophical point of view, we are talking here about the origin of the structure (concepts) from the general, universal to the particular, lower. Each higher concept includes (and consists of) the next three lower ones in its definition. In the selected structure, let us dwell on a particular chain of fragmentation of concepts (see the indicated direction by arrows) in the religion of "Light":
;life
"Light" ; "good"; "content";;dead
;world of goodness

Thus, in the process of analyzing categories, we singled out one of the many chains of subordinate concepts, the lower of which reveal (clarify) the content of concepts of a higher level:

"Spirit"; "Absolute Spirit"; "Religion"; "pantheism"; "dualism"; "light / darkness"; "good"; "content" ; "world of goodness"

From a mathematical point of view, it is easy to calculate the number of categories of this level: there are exactly 3 of them to the power of 7. The total number of different categories of order p in the considered method of triad fragmentation is: S (p) \u003d 3 to the power (p-1). The total number of categories of different levels for a hierarchical structure of order p is determined by the iterative formula: Q(p) = 1+3Q(p-1).
In this section, we limited ourselves to considering (within the framework of the method of oriented triads) the stages of fragmentation of the category Spirit; Religion; Zoroastrianism (religion of Light).
We will dwell on the structure of more complex religions (for example, Orthodoxy) in more detail in another section of this work.

* * *
Appendix - 3 shows the structures of various calendars. We took the Christian calendar triad (Seth calendar) as the basis for the triadology developed in this section, which divides the year into three periods: from the Trinity to the Nativity of the Virgin; from the Nativity of the Mother of God to the Nativity of Christ; from Christmas to Trinity. It is these triads with the corresponding orientation of the axes on the calendar plane that are used above in the reconstruction of Hegel's work (see also Appendix-4).