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Very similar were the views expressed by Raymundus of Sabunde or Sabeyde, a Spaniard of the fifteenth century, and professor at Toulouse about the ye… - Georg Wilhelm Friedrich Hegel
" "Very similar were the views expressed by Raymundus of Sabunde or Sabeyde, a Spaniard of the fifteenth century, and professor at Toulouse about the year 1437. In his theologia natural is, which he handled in a speculative spirit, he dealt with the Nature of things, and with the revelation of God in Nature and in the history of the God-man. He sought to prove to unbelievers the Being, the trinity, the incarnation, the life, and the revelation of God in Nature, and in the history of the God-man, basing his arguments on Reason. From the contemplation of Nature he rises to God; and in the same way he reaches morality from; observation of man's inner nature. This purer and simpler style must be set off against the other, if we are to do justice to the Scholastic theologians in their turn.
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About Georg Wilhelm Friedrich Hegel
Georg Wilhelm Friedrich Hegel (27 August 1770 – 14 November 1831) was a German philosopher considered one of the most important figures in German idealism. He is one of the fundamental figures of Western philosophy, with his influence extending to the entire range of contemporary philosophical issues, from aesthetics to ontology to politics, both in the analytic and continental tradition.
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Also Known As
Alternative Names:
George William Frederick Hegel
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G. W. F. Hegel
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Hegel
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G.W.F. Hegel
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GWF Hegel
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Additional quotes by Georg Wilhelm Friedrich Hegel
Not only must philosophy be in agreement with our empirical knowledge of Nature, but the origin and formation of the Philosophy of Nature presupposes and is conditioned by empirical physics. However, the course of a science's origin and the preliminaries of its construction are one thing, while the science itself is another. In the latter, the former can no longer appear as the foundation of the science; here, the foundation must be the necessity of the Concept.
Este movimiento dialéctico que ejerce la conciencia sobre sí misma, tanto en su saber como en su objeto, en la medida en que de él surge para ella su nuevo y verdadero objeto es propiamente aquello que denominamos experiencia. Desde este punto de vista, en el proceso recién descrito todavía hay que destacar un momento que puede arrojar una nueva luz sobre el aspecto científico de la presentación que haremos a continuación. La conciencia sabe algo, este objeto es la esencia o el en-sí; pero también es el en-sí para la conciencia; con esto surge la ambigüedad de esta verdad. Ya vemos que ahora la conciencia tiene dos objetos, uno el primer en-sí, otro el ser para-ella de este en-sí. El segundo sólo parece a primera vista la reflexión de la conciencia en sí misma, una representación no de un objeto, sino únicamente de su saber del primer objeto. Lo que pasa, como se ha mostrado antes, es que el primer objeto se altera, deja de ser el en-sí y se convierte para la conciencia en un objeto que sólo es el en-sí para ella. Pero con esto el ser para ella de ese en-sí es lo verdadero, lo que significa que es la esencia o su objeto. Este nuevo objeto contiene la anulación del primero, es la experiencia hecha sobre él.
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