Hegel's distinction between "unity" and "identity"; "self" and "self-made"

Many people find Hegel's books difficult and obscure and difficult to understand. In fact, when the understanding is weak, it will be so.

The following are a few quotations from the original text, explaining them one by one.

1. "The terms truth and falsehood should not continue to be used when their other or something else has been abandoned." So, just as the term "unity of subject and object," finite and infinite, existence and thought, etc., is not inadequacy (since nouns of subject and subject, etc., imply objects and subjects, etc., outside their unity, and so on, and so on, and so on, when they are said to be in the unity, they are no longer the kind of things that their nouns say). ”

If there is no such animal in the universe, there is actually no concept of "true" or "false"; "virtual" and "real". A leopard will be curious or frightened by itself in the mirror. But they were only frightened because they found themselves in the mirror so clear, far more clear than themselves reflected in the water. Leopards who have not touched the pool will try to find the "it" behind the mirror. After repeatedly finding nothing, the leopard will leave. The difference between humans and leopards is only that people form a pair of corresponding concepts in their minds. The object that appears in the mirror is different from the kind you see. This difference is the most primitive concept of "false" and "true". When many other occasions, such as listening to a certain sound and running over to find that there is no corresponding existence to the sound, the concept of "false" also appears. This "false" is the idea that the object that should appear because of a certain sound does not actually appear. The collection of many such ideas makes the abstraction of individual ideas constitute the concept of "false". Without this "false", in fact, there is no concept of so-called "true" in people's minds. Everything is concrete to him, a living object of existence.

Further, the concepts of "true" and "false" as a corresponding pair of concepts are actually the result of a series of understandings. As far as this result is concerned, "true" and "false" are unity, unity as a result. This result is given an abstract concept in the mind that we call "judgment." "True" and "false" are unified under the concept of "judgment". The so-called unity means that objects with different properties are actually the same category in other dimensions. "True" is judgment, and "false" is also judgment. "True" or "false", "virtual" and "real" are all inevitable results, and they are all judgments after the results appear.

2. "The divine life is indeed pure self-identity and unity in its own right, and it does not take seriously the other and alienation, and the problem of overcoming this alienation. But this freedom is the universality of abstraction, and the self-existing nature of freedom in abstract universality is ignored, and thus the movement of form itself is completely ignored. ”

Let's start by explaining what the idea of God is. There was once a girl named Yan Tingmeng in Suqian, Jiangsu Province. I liked her very much and often saved money to buy things for her to eat, and I myself was reluctant to eat because of my poor financial conditions. But I never tried anything out of her, after all, the difference was twice the age, and I could be her father. But in her opinion, a man, who saves himself and does not eat, buys it for her to eat, responds to her requests, but has no intention of her. This is simply incomprehensible. She once said to me, "Brother Zhao, in my mind, you are like a god." So I understood what SHE sang about "God" in Superstar. There is no talented "God" in people's minds. The so-called "god" is an ordinary person, a person with flesh and blood, who also needs to eat, drink, and sleep, and who is also angry and sad. But God is different from man only because what He does is considered incomprehensible and beyond the comprehension of some people. For a girl who came to Shanghai from the countryside to work in order to eat better and dress better, it is related to survival, and a person can save money to eat for her regardless of survival, which is beyond the meaning of human survival. If a person is not a living person, it is God, because living and being are synonymous with her.

In fact, at this point, we have explained what is "oneness" and what is "unity". In many cases, unity and the same are just different concepts formed in different dimensions on a single specific object. Regardless of the person's behavior, power or status, as far as the flesh and blood are concerned, when we refer to someone, he must be the same person. In "Haval Road", the little girl who stole bread in the supermarket and the little girl who finally received the Haval bursary are the same person. But the truth and the falsehood of this story are unified—there is indeed a case, but the plot may be different from the real situation.

3. "The fetus is free to be human, but not to be human; it is only as a cultured reason that it is a self-made person, and a cultured reason makes itself the one it is free to be." ”

4. "Science is only the content of the self, the inner purpose, it is not yet the spirit, but only the entity of the spirit."

This free thing must externalize itself, must become self-made, which is equivalent to saying that this free thing must make self-consciousness one with itself. ”

- 3 and 4 belong to two different chapters. We combine to understand "at ease" and "self-being."

First, in Western philosophy, a distinction is made between subject and object. The so-called subject, that is, the existence that carries out and emits knowledge, such as: man. Of course, in Western philosophy, what is made and emitted is not limited to people. But for the sake of simplicity, let's first limit the subject to "people."

Second, in Western philosophy, the object refers to all objects that are known. The object can be living, objectively existent, or abstract, for example: the word "abstract" itself is abstract. There is nothing in this world called abstraction. But abstraction can become an object of knowledge and understanding. But the object of existence that is known and understood is different from the kind of living being, which has the power of knowing and understanding, or the object of existence that will know and understand.

That is, there are two kinds of objects. One is the object that can become the subject, and the other is the object that itself depends on the subject and does not exist apart from the subject.

The object being studied, such as an infant, is an object in the sense of being studied. This object is free, i.e., it exists independently of the subject's knowledge. But he can be cognitive, and comprehensible, and thus a subject or can be a subject. At this time, we also regard this baby as an object of existence as a "self-made" object of existence.

If it is simple and crude, we can say that gaifan is an object of self-activity, and the object of self-action must be free, but the existence of self may not be able to act on its own. Stone is never a kind of self-made freedom. It is only the thing itself, just the thing, just the dead thing, just the object of study.

At the same time, science, though in the sense of its existence as dependent on the subject, is an unconcealed object, i.e., science is not an object. However, science, because of the subject of man, is the object of evolution and development. Thus, science is spontaneous and spontaneous. "Freedom" here means that, as far as the subject is concerned, science has a certain form of existence that is divorced from the cognition of individual subjects. For example, Zhang San did not find a certain law, but Li Si did. While Zhang San was still immersed in research, Li Si's findings had been applied to actual production. We say that at this time, the movement of science is relative to Zhang San.

Will a certain law not be discovered by Li Si because Zhang San has studied for most of his life and finally found nothing? No, it won't. Sooner or later, Li Si or someone will find this law. Li Si's discovery led to the progress and breakthrough of the scientific movement, thus exceeding Zhang San's research activities, even if zhang San did not promote it, Li Si would also promote science to make progress in this law, so that we call the development of science self-reliant. Philosophically we call the situation in which the subject pushes for a change in the object of his own doing. Self-spontaneity and spontaneity are like twin brothers, they both refer to the same situation, but spontaneous emphasis is on the situation of promoting the change of the object from the perspective of the subject. "Self-action" emphasizes the situation in which the object changes, develops and moves due to the subjective factors.