Abstract
Explore the evolution of philosophical systems from Aristotle to Hegel, delving into the concept of a comprehensive system that integrates philosophy, religion, and reality. Discover how influential thinkers like Kant, Fichte, and Schelling contributed to the development of systematic thought, culminating in Hegel's Encyclopædia of Philosophical Sciences. Understand the significance of logic, metaphysics, and the absolute spirit in shaping the philosophical landscape. Uncover the intricate relationships between human society, nature, and the spirit, and gain insights into the ultimate goal of philosophical inquiry: to articulate the complexities of existence.
Extract
[...] We will return to these steps. 3. System and history of philosophy a. System in Antiquity: from Aristotle to the Stoics The first undeniable presentation of a System philosophical is the work of the Stoics - particularly the most fertile of them, Chrysippe. This School, which follows Aristotle [4th century BC] integrates, as Kojève shows [ [...]
[...] Aristotle himself devoted his writings on Nature, particularly living, and this despite his giving the greatest attention to the concept ofspecies, which makes a cat a cat, a dog a dog, without possible mixture. The level of living reality exceeds that of simple formalism. We thus sense that a System philosophical, susceptible of accounting, not only for the thought -like Logic - but even more of the reality, and even ofarticulate these two registers will still include many other 'principles' related to the nature of the non-living, to human society, in short will have to deal with all things. [...]
[...] Philosophical System and Formal System a. Contradiction and third-exclusion A system formal relates to two 'principles' isolated by Aristotle, at the end of the long discussions of the Socratic Schools' discussions, in his own theory of demonstration [Second Analytics]. The demonstration rests on indemonstrable principles, objects only of definitions. It continues by the implementation of the principle of non-contradiction", is also undemonstrable, functioning as what we call, since Euclid, axiom or 'intellectual evidence'. Aristotle still admits, as a principle that is undemonstrable -not evident, however, or rather, for us, of the nature of a postulate or convention - a principle called a third-excluded that can be formulated as follows: between the propositions A and assumed to be contradictory to each other [as in chat is a mammal and 'it is not not there is no 'third solution' because nothing is 'more or less' a mammal, nor, not even [example of Kojève] a nightingale. [...]
[...] TheAnthropology in the strict sense will not appear as part of a System, as in Kojève [1902-1968] commentator of Hegel. The author of theEncyclopædia of Philosophical Sciences maintained a place for this notion -at the very beginning of his Philosophy of Spirit, in defining it, in a somewhat religious or at least metaphysical way, as the development of the 'Ame, notion identified at Descartes at theEsprit. c. System, philosophy and religion Aristotle, then Descartes [17e century] passing through Thomas Aquinas [13th century] have tried to think the human being, not within an 'autonomous' System, that of philosophy supposed to be based on the only Reason, but from Religion, either pagan or monotheistic. [...]
[...] This real logical, nature-spirit system is therefore not only formal, as the eponymous logic treats it. We will have to demonstrate, opposing ourselves to Aristotle's formal logic, the possibility and reality of such a system. Any logic describes a system of thought alone, without specification of object, and is named for this reason 'formal'. Logic presented by Hegel in his Science of Logic [1812] is, unlike that of Aristotle, dialectic in the sense that it confronts the contradiction, until then excluded from the field of philosophy. [...]
