MS5220 Hegelian maggot 黑格爾之蛆蟲 aufheben
Reason in history :
page 70
. . . because development in general is viewed as the one and only purpose.
page 69 : The transition of its potentiality into actuality is mediated through consciousness and will.
Historical development, therefore, is not the harmless and unopposed simple growth of organic life but hard, unwilling labor against itself.
page 68 : Only the changes in the realm of Spirit create the novel . . . --the desire toward perfectibility.
Actually, perfectibility is something almost as undetermined as mutability in general; it is without aim and purpose and without a standard of change. The better, the more perfect toward which it is supposed to attain, is entirely undetermined.
The principle of development implies further that it is based on an inner principle, a presupposed potentiality, which brings itself into existence.
1. the abstract characteristics of the nature of Spirit
2. the means which i uses to realize its Idee
3. the form which its complete realization assumes in external existence
4. the course of world history.
蛆是指蒼蠅的幼蟲，是卵變成蛹之間的必經階段，此階段中蛆只進食，不會進行排泄，是大自然中最佳的清道夫。
蛆療法是以無菌的蛆來對人類進行傷口癒合治療，此項醫療工程的先驅是英國。尤其糖尿病患者傷口不易癒合，甚至有截肢的必要。
醫生針對傷口大小判斷需要多少數量的小蛆，植入傷口表面後以醫療用膠帶貼上，蛆在傷口上只會將腐肉啃食乾淨，不會對健康的肌肉造成絲毫傷害，且蛆不會在傷口裡進行排泄，但必須在化成蛹之前將蛆取出。
目前臨床治療效果很好，但患者必須先克服心理上的恐懼。
source :
http://zh.wikipedia.org/zh-tw/%E8%9B%86
Can anyone tell me is it legitimate for Hong Kong to have her independent wiki admin instead of subsuming to the Mainland's?
林天蔚 : 隋唐史新論 香港 學津書店有貨
香港人要有匪氣。香港既已回歸中共，要與中共糾纏，港府和香港人必要時就要耍出一股匪氣 (r-mindset)。香港人要有匪氣。
林天蔚 : 宋代香藥貿易史_林天蔚_文化大學出版部_1986.pdf
http://ishare.iask.sina.com.cn/f/5392672.html
林天蔚 : 隋唐史新論 : 「中期以後，玄宗則委政於李林甫，而太宗朝卻未有姦佞之臣當國，加上太宗之後，高宗尚能守成, 大臣中多老成謀國之輩．．．．．．但文帝後之煬帝，是亡國之君。
玄宗天寶以後，安史之亂啟其端，．．．．．．其不致於亡國已屬萬幸。因此，貞觀之治，其成就遠在開皇、開元之上。」
王壽南，隋唐史
http://ishare.iask.sina.com.cn/f/6406081.html
中國文化
5 Kommentare:
quoted :
This study of Friedrich W. Schelling's treatise On Human Freedom should come as a welcome
investigation of a philosophy less known to English readers than that of the other two major German Idealists, Johann Gottlieb
Fichte and George Wilhelm Friedrich Hegel.
Schelling's treatise is
available in an excellent English translation, OJ Human Freedom ( Chicago:Open Court, 1936 ) , by James Gutmann who also wrote the introduction.
The reader can thus study the treatise as a whole and perhaps initiate a kind of dialogue be tween Martin Heidegger's
interpretation and his own understanding of it.
In general , the longer passages of Schelling quoted in this
book are taken intaet from Professor Gutmann's translation.
There are some minor discrepancies in my translation of Heidegger's text and Professor
Gutmann's terminology.
Much of the terminology in the Heidegger text was
chosen with an eye to Heidegger's own interpretation rather than Schelling's treatise proper.
This is perhaps the most "straightforward " study of Heidegger's yet to
appear in English.
At the same time it deals with questions at the borderline
of our familiarity with German
Idealism.
Thus the basic problems at s take
here lie at the very heart of the Idealist tradition:
the question of the compatibility of the system and of individual human freedom, the question of
pantheism and the justification of evil.
Schelling is the first thinker in the rationalist-idealist tradition to grapple seriously with the problem of evil.
He does not, as did, for instance, Descartes, Spinoza, and Leibniz, simply dismiss evil as
contributing to the variety and perfection of the whole or as a
simple lack or privation of being having no real existence in its own right .
Rather, Schelling goes the way o f seeking t h e origin o f evil i n the self-assertion of the creature .
These questions are the great questions of the philosophical tradition, inevitably familiar and important to philosophers .
However, where these questions lead Schelling, and with him Heidegger, are possibilities which
come very close to the boundaries of the Idealist tradition.
To take one of the most important examples , Schelling's concept of the "groundless , " what
reason can no longer ground and explain,
points back to Jacob Boehme and indirectly forward to the direction of Heidegger's own inquiry; it would surely not be congenial to a Fichte or a Hegel .
It is hoped that this hitherto unpublished dimension of Heidegger's thinking will prove to be stimulating and provocative to English readers .
Schelling is one of the thinkers to whom Heidegger has the most affinity, and this study should be fruitful for an understanding of both .
Joan Stambaugh
Introductory Remarks of the Lecture
Course, Summer Semester, 1936
1 . SCHELLING'S WORK AND THE TASK OF THISI NTERPRETATION
Schelling discusses the essence of human freedom in a treatise bearing the title:
Philosophical Inquiries into the Nature of Human Freedom and Matters Connected Therewith .
This treatise appeared for the first time, toge ther with other works by Schelling published earlier, in a volume entitled F W Schelling 's Philosophical Writings, Vol . I
( Landshut, Philip Krull, University Bookstore, 1 809).
1
Eighteen hundred and nine: Napoleon ruled , that means here, he oppressed and abused Germany.
Ever since 1806 the Reich did not even have a nominal existence .
That year, sixteen German princes formed the Rheinbund under
Napoleon 's protection . On the first of August they announced their separation from the Reich on the Reichstag of Regensburg.
On August sixth Franz II answered by laying down the German Kaiser crown. On October fourteenth
Prussia suffered its worst fall in Jena and Auerstadt. Napoleon wrote to the sultan, " Prussia has disappeared ."
The king had fled to Memel in the last corner of German soil. Prussia was pushed back to the right bank of the Elbe by the Tilsit peace treaty. Kursachsenj oined the Rheinbund. " French" was the official language
up to the Elbe.
In 1808 Napoleo n called a meeting of princes in Erfurt. There Goethe had a conversation with Napoleon.
They talked about poetry, particularly about tragedy
and the portrayal of fate.
Napoleon said tragedies "belonged to a darker period. What do we want with fate now? Politics is fate. " "Come to Paris, I demand it of you . There is a larger view of the world there."
Eighteen hundred and nine: Goethe became sixty years old . Faust, part one, had just appeared.
Five years earlier, in 1804, Kant had died at the age of eighty.
Four years before, 1805, Schiller was snatched away before his time.
In 1809 Napoleon suffered his first serious defeat in the battle of Aspern . The Tirolean peasants revolted under the leadership of Andreas Hofer.
Meanwhile Prussia had begun to regain its " firm and certain spirit" (Fichte) in
the north. Baron von Stein directed the new fo rm of the adminis tration.
2 Schelling} Treatise on the Essence qf Human Freedom
Scharnhorst created the spirit and form of a new army. Fichte gave his addresses to the German nation at the Berlin academy. Through his sermons at the Trinity Church ( Dreifaltigkei tskirche)
Schleiermacher became the political teacher of Berlin society.
In 1809 Wilhelm von Humboldt became the Prussian minister of culture and worked on the founding of the University of Berlin for which the writings of Fichte
and Schleiermacher prepared the way.
That same year the royal court returned to Berlin from Konigs berg . The following year Queen Luise died .
Next year Heinrich von Kleist, the poet who was long driven by the
dark plan of getting rid of
Napoleon by force , shot himself at Wannsee-
Napoleon, whom Goethe admired as a great "phenomenon of nature , " whom Hegel called the " world soul" as he saw him ride through the city after the battle of jena, and about whom the old Blucher said, " Let him do what he wants, he is a stupid fellow. "
Meanwhile, Hardenberg, the diplomat, became the Prussian chancellor of state .
He kept the growing Prussian-German revolt from attacking prematurely.
All these new men, however-quite different from each other and idiosyncratic in their manner-were in agreement as to what they wanted .
What they wanted is expressed in that word of exhortation that circulated among them : they called the new Prussian state the "state of intelligence , " that is, of the Spirit .
The soldier Scharnhorst demanded more and more insistently courage above all in the case of war, but in the case of peace-knowledge , more knowledge, and culture.
Culture meant at that time essential knowledge which shaped all of the fundamental positions of his torical existence, that knowledge which is the presupposition of every great will.
The profound untruth of those words that Napoleon had spoken to Goethe in Erfurt was soon to come to light: Politics is fate . No, Spirit is fate and fate is Spirit.
T h e essence of Spirit, however, is freedom . Schelling's treatise on freedom was published in 1809 .
It is his greatest accomplishment and at the same time was one of the most profound works of German, thus of Western, philosophy.
In 1807, two years before Schelling's treatise on freedom, Hegel's first and greatest work appeared : The Phenomenology qf Spirit.
The preface to this work contains a sharp denial of Schelling and led to a final break between the two who had been friends since their youth.
The third in the band of young Swabian friends , Holderlin , was taken at this same time by his gods into the protection of
madness .
Thus the three who had shared the same room as fellow students in
the Tubingen Stift were torn apart in their existence and consequently also in their
work , but they were not simply dispersed .
Each one, according to his own law,
shaped the German spirit. The transformation of that spirit into a historical force has not yet come about. It can only come about when we have once again learned
to admire and preserve creative work .
Introductory Remarks if the Lecture Course 3
When Schelling published his treatise on freedom, he was thirty-four years old . He published his first philosophical work in his last year as a student ( 1794), On the Possibility if a Form if Philosophy in General.
A philosophical theme could not
possibly be any broader than this.
From this work to the treatise on freedom a stormy development of his thinking takes place.
Each year of this span of fifteen
years brings one or more treatises and in between such decisive works as the First Sketch if a System if a Philosophy if Nature ( 1799) and the System if Transcendental Idealism ( 1 800).
The former brought Fichte's Idealism into a completely new
realm and brought Idealism as a whole onto a new track . The latter became the precursor for Hegel's Phenomenology of Spirit and the precondition for Schelling's own later steps .
In 180! Presentation of My System of Philosophy appeared .
After the treatise on freedom , Schelling did not publish anything more, apart from a few speeches and the polemical piece against F. H . Jacobi.
But this span of forty-five years until his death in 1854 means neither a resting on his previous
achievements nor an extinction of the power of thought.
If the shaping of his actual work was never completed , this was due to the manner of questioning
which Schelling grew into after his treatise on freedom.
Only in this light can the period of silence be understood , or, rather, the other way around . The fact of this silence throws light upon the difficulty and novelty of
questioning and on the thinker's clear knowledge of all this .
What is usually brought forward to explain this period of Schelling's silence is only of secondary
significance and is basically mere gossip. Schelling himself is a bit guilty here in that he was not insensitive enough to it.
But the labor of thinking that was going on during this period of silence as an author can be more or less judged by the ninety lectures which we have from the Nachlass [posthumous works]:
More or less, for between lectures and a finished self-contained work there is not only a difference of degree, but an essential difference.
But, if one may say so, Schelling
had to get stranded in his work because his manner of questiquing didn't allow an inner center in the standpoint of philosophy at that time.\
The only essential thinker after Schelling, Nietzsche, broke down in the middle of his real work, The
Will to Power, for the same reason. But this double, great breakdown of great thinkers is not a failure and nothing negative at all-on the contrary.
It is the sign of the advent of something completely different, the heat lightning of a new
beginning.
Whoever really knew the reason for this breakdown and could conquer it intelligently would have to become the founder of the new beginning of Western philosophY:!
During the time of his greatest productivity and his deepest solitude, Nietzsche once wrote the following verses in a dedication copy of his book Dawn Of Day
(1881) :
Whoever one day has much to proclaim Is silent about much
4 Schelling 's Treatise on the Essence of Human Freedom
Whoever must one day kindle the lightning Must be for a long time-cloud ( 1883 ) .
Schelling's treatise on freedom is one of those very rare works in which such a cloud begins to form. It still hovers over us .
We who come later have only this one thing as our next duty : to point out this cloud . That is to happen by our interpreting the treatise on freedom .
The immediate intention of this interpretation is, however, threefold :
1 . To comprehend the essence of human freedom and that means at the same time the question of freedom .
Thus, the innermost center of philosophy is brought to knowledge-and we place ourselves knowingly in it.
2 . From this center to bring Schelling's philosophy closer to us as a whole and in its fundamental traits .
3 . In this way, we attain an understanding of the philosophy of German Idealism as a whole in terms of its moving forces:
for Schelling is the truly creative and boldest thinker of this whole age of Geman philosophy.
He is that to such an extent that he d rives German Idealism from within right past its own fundamental position.
He did not, however, bring his questioning to that metaphysical place into which Holderlin had to proj ect himself poetically, thus remaining far more alone
than anyone.
The history of the solitude of these poets and thinkers can never be written ; i t is also not necessary to write it .
It is sufficient if we always keep some of it in mind .
In the next lecture we will start with the interpretation of Schelling's treatise on freedom .
The procedure of our interpretation is as follows:
We shall follow the path of the treatise step-by-step and develop at certain junctions what is necessary to know historically and that means at the same time thematically.
When we gain such an understanding of the treatise, it moves away from us and into the occurrence of the philosophy of German Idealism, revealing the innermost law of this history and thus what we ourselves must have penetrated in order to come out of it.
In the history of man, essential things are never overcome by turning one's back and apparently freeing oneself in mere forgetfulness.
For what is essential comes b ack again and again . The only
question is whether an age is
ready and s trong enough for it.
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