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please tell me whence The Encyclopaedia Logic: The Encyclopaedia of Philosophical Sciences 1 with the Zusatze by Georg Wilhelm Friedrich

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Book description
Ive taken two courses specifically focused on the work of Hegel. The first was taught by a visiting French-Swiss professor at Union Theological Seminary, Henri Matuse. The primary focus of that class was on The Phenomenology of Geist while a secondary focus was on the Kojeves analysis of its description of the Master-Slave dialectic, presenting, as it does, access to Marxs appropriation of Hegel.The seminary course was excellent primarily because of the composition of the class which, while small, had students of various ages, nationalities and backgrounds. Matuse was very good at facilitating conversation. My own background was in Kant while others had much more Marxist and contemporary European backgrounds. While the importance they placed on Kojeve rather escaped me, the close reading of the Phenomenology was quite exciting.What Hegel offers and Kant lacks is commonly said to be the application of dialectic to history. In fact, the real difference is, in my opinion, more along the lines of religion than along those of history. Hegels Phenomenology, and his later Philosophy of Right, represents thinking in several dimensions, all of which are treated as having teleological implications. Thinking is at once (a) the thinking of philosophers as in the history of philosophy, (b) the thinking of whole civilizations as in their cultural manifestations and histories, & (c) the thinking of the Logos which stands behind both phenomenal domains as both their beginning and their end. In all three dimensions there is progress towards an omega point, an end, which is the Spirit realizing itself in its fulness. Philosophers naturally have a certain pride of place because they comprehend the history and can, to some extent, prefigure its culmination.This is, of course, an enormously conceited view of things and an almost incredibly optimistic one. It assumes, for one thing, that nothing important is lost despite such setbacks, say, as the genocidal extermination of certain cultures or the not-entirely-misnamed Dark Ages in Europe. It also employs, rather sneakily I think, all the emotions associated with certain sanguine traditions of Judaeo-Christianity to support its faith in progress towards some great good.In essence, Hegel is a mystic and a gnostic, seeing the macrocosm (god, the ground of being) embodied in the microcosm (the minds of individuals, particularly philosophers). Kant was mystical too, but his mysticism is of a different sort, not so much the incorporatist via positiva as the via negativa. So, too, were their respective appropriations of Christianity. With Hegel, the divine plan can be seen reflected in the creation of the Prussian state and its elevation of such a one as Hegel to fullest academic honors. With Kant, the divine is more to be seen as a very private thing: a solitary in prayer or meditation, as the haunting image of the Good crucified.I found Hegels very conceit to be fascinating, fascinating enough to go on to read Staces approving study of him; to reread the Phenomenology in a different translation and in a different, and far inferior, course; and to proceed to read a number of his other books such as this, the first part of his Encylopaedia.Although I started the Logic in Norway upon graduation from seminary, I only finished it upon return to the States. It was much tougher going than the Phenomenology because it was at a much higher level of abstraction and was far more dense. The Phenomenology abounds in examples. The Logic is a series of logical--or one might say, critically, linguistic--expositions. I wouldnt recommend it to any except those truly interested in Hegel.
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please tell me whence The Encyclopaedia Logic: The Encyclopaedia of Philosophical Sciences 1 with the Zusatze by Georg Wilhelm Friedrich Hegel no registration doc spanish store book

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