Monism and Absolute Idealism


Georg Wilhelm Friedrich Hegel was a German philosopher, and a major figure in German Idealism. His historicist and idealist account of reality revolutionized European philosophy and was an important precursor to Continental philosophy and Marxism.

Defined Marxism  Wikipedia

Marxism is a method of socio-economic inquiry based upon a materialist interpretation of historical development, a dialectical view of social change, and an analysis of class-relations and conflict within society. Marxist methodology informs an economic and sociopolitical worldview based on their application to the analysis and critique of the development of capitalism and the role of class struggle in systemic economic change. In the mid-to-late 19th century, the intellectual tenets of Marxism were inspired by two German philosophers: Karl Marx and Friedrich Engels. Marxist analyses and methodologies have influenced multiple political ideologies and social movements throughout history. Marxism encompasses an economic theory, a sociological theory, a philosophical method, and a revolutionary view of social change.[1] There is no one definitive Marxist theory; Marxist analysis has been applied to a variety of different subjects and has been misconceived and modified during the course of its development, resulting in multiple and sometimes contradictory theories that fall under the rubric of Marxism or Marxian analysis

Hegel developed a comprehensive philosophical framework, or “system”, of Absolute idealism to account in an integrated and developmental way for the relation of mind and nature, the subject and object of knowledge, psychology, the state, history, art, religion, and philosophy. In particular, he developed the concept that mind or spirit manifested itself in a set of contradictions and oppositions that it ultimately integrated and united, without eliminating either pole or reducing one to the other. Examples of such contradictions include those between nature and freedom, and between immanence and transcendence.

Hegel’s principle works are his “Logic” (Wissenschaft der Logik, 1816), his “Phenomenology of Spirit” (Phanomenologie des Gesites, 1807), his “Encyclopedia” (Encyklopädie der philosophischen Wissenschaften, 1817), and his Philosophy of History (Vorlesungen uber die Philosophie der Geschichte, 1820). His works were collected and published by Rosenkranz in 19 vols., 1832-42, second edition 1840-54.

References Below: Catholic Encyclopedia

If Hegel were right, and the formula, “The rational alone is real”, were true, then we should expect to be able to compass all reality with the mental powers which we possess. But, Christian philosophy holds, the real extends beyond the domain of the (finite) rational. Reality eludes our attempt to compress it within the categories which we frame for it. Consequently, Dualism is often the final answer in philosophy; and Monism, which is not content with the partial synthesis of Dualism, but aims at an ideal completeness, often results in failure. Dualism leaves room for faith, and hands over to faith many of the problems which philosophy cannot solve. Monism leaves no room for faith. The only mysticism that is compatible with it is rationalistic, and very different from that “vision” in which, for the Christian mystic, all the limitations, imperfections, and other shortcomings of our feeble efforts are removed by the light of faith.

All Monism may be described as resulting from the tendency of the human mind to discover unitary concepts under which to subsume the manifold of experience. So long as we are content to take and preserve the world of our experience as we find it, with all its manifoldness, variety, and fragmentation, we are in the condition of primitive man, and little better than brute animals. As soon as we begin to reflect on the data of the senses, we are led by an instinct of our rational nature to reduce manifold effects to the unity of a causal concept. This we first do in the scientific plane. Afterwards, carrying the process to a higher plane, we try to unify these under philosophical categories, such as substance and accident, matter and force, body and mind, subject and object. The history of philosophy, however, shows with unmistakable clearness that there is a limit to this unifying process in philosophy.

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2 thoughts on “Monism and Absolute Idealism

  1. The path to Wholeness or Holiness involves balancing the opposing energies of Grace and Passion/Kundalini.
    The energies must be worked with one-at-a-time, because they annihilate each other.
    The order in which these energies are beneficially enhanced within the spiritual system is determined by the personality type of the adherent.

    So, there are two paths to “Oneness.”

    When any religion forgets this fact and requires everyone to walk the same path, then all those who do not subscribe to the favored path are declared heretics worthy only of slaughter.

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