Hegel’s triad is one of the fundamental concepts of the whole philosophy. It is intended to explain the development of each object of the universe, while highlighting the mind, nature and spirit (thinking). Hegel himself is not famous for understandable explanations, but we will try to figure out, as far as possible, in such logical and structured, but at the same time as confusing theories of the great philosopher.
Of all my students, only one understood me, and even that one was wrong.
Who is Hegel?
Georg Wilhelm Friedrich Hegel was born in Stuttgart on August 27, 1770. From the moment he began his studies at the theological department of the University of TĂĽbingen, he was extremely interested in philosophy and theology. After defending his master's thesis, he worked as a home teacher.
The death of his father in 1799 brought him a small inheritance, thanks to which he received material independence and was fully devoted to academic activities. Hegel lectured at Jena University on various topics. True, they were not particularly popular.
Later, after leaving Jena, he received an invitation to the University of Berlin. His first lectures did not attract students too much. But over time, more and more people gathered in the classroom. Students from different countries wanted to hear about philosophy and history from the lips of Georg Wilhelm Hegel.
The philosopher died on top of his own success on November 14, 1831.
Hegel's philosophy system
The model for constructing the Hegelian system is a triad, that is, three stages of development. The movement on them was strict and definite. The main three principles are as follows: being in oneself (idea), being outside oneself (nature), being in oneself and for oneself (spirit).
The development of the triad for Hegel is based on rationalism. Only with the help of a pure and ideal mind is the true course of the development process possible.
Thus we get the three components of the principle of the Hegelian triad:
- Logic (development of an idea).
- The philosophy of nature.
- The philosophy of the spirit.
And since reason is the only possible engine of evolution, it is logic that starts the whole process. Its very content is developed by the method of dialectics.
Dialectical triad
According to Hegel, the development of individuals and history as a whole is not a chaotic and free process. Evolution proceeds according to a certain pattern, obeying the laws of reason. The basis for the development of an absolute idea is the concept of dialectics, the struggle of opposites. Hegel argued that such a struggle not only does not slow down the transformation process, but is an impulse itself.
The dialectical triad is divided into three parts: "thesis" - "antithesis" - "synthesis". By "thesis" is meant a certain concept. And indeed, once a concept exists, then its opposite also exists - the “antithesis”. Without evil, there would be no good; without the poor, there would be no rich. That is, we can say that together with the concept, its opposite also exists inextricably.
And as soon as the thesis comes into conflict with the antithesis, a synthesis arises. There is a union and elimination of opposites. The initial idea rises to a new level of evolution, development takes place. Not a single bowl on the scales outweighs another, they become equal and complement each other. However, this marvelous new synthesis is also a thesis and has an antithesis. And this means that the struggle continues and provides an endless process of evolution.
The dialectical triad in the context of history
Hegel’s dialectical triad in a sense makes it impossible to criticize history. After all, if we criticize some historical event, we keep in mind that it was or is the antithesis, the opposite. This means that it is not independent in itself, but is caused only by a specific thesis, concept. In the hope of criticism, we cast an angry glance at the thesis, but immediately remember that he once stood on the other side of the barricades.
But this does not mean at all that we cannot study history and learn from it. However, we cannot apply this knowledge in practice unchanged. They are the product of their time and cannot be faithful or not. That is why history does not tolerate the subjunctive mood. What happened historically happened for a reason, but caused by a chain of events. In the case of Hegel's philosophy, a triad.
The dialectical triad in everyday life
In everyday life, we often encounter contradictions, but we do not always notice them. For example, the birth of a butterfly. Initially, there is only a caterpillar, it can be considered as a thesis. After development and nutrition, the larva turns into a cocoon. The cocoon is no longer a caterpillar, it contradicts it, which means it is an antithesis. Ultimately, synthesis comes, and from two contradictions a butterfly is born - a new thesis. However, it also carries contradictions in itself - laws of nature that contradict it and will not allow it to exist forever.
Or a closer example: man. As soon as he is born, he personifies a new concept. Baby full of innocence and love of the world. Then, in his teens, he is embraced by contradictions. There is disappointment in the former principles and their conflict with the opposite. And, finally, in adulthood, development passes into the stage of "synthesis", and a person absorbs the best of his own contradictions, forming a new concept.
These examples have been provided for a better understanding. Now let us return to the three basic principles of Hegel's triad: logic, philosophy of nature and philosophy of spirit.
Logics
Logic is used for rational knowledge of the world, knowledge through the mind. Hegel believed that a thread of divine logic was stretched through all existence. Everything in the world is subject to rational rules, and even development takes place according to a specific scheme. In this case, it is not surprising that logic is the only true method of knowing being in itself.
Logic, like everything in Hegel’s teachings, is divided into three parts:
- Being.
- Essence.
- Concept.
Being studies various concepts, qualitative and quantitative measurements. That is, everything that surrounds us on a verbal, superficial level. These are properties of objects, their quantity and value, promotion of concepts for them and assignment of properties.
An entity explores phenomena. This is all that happens to objects and individuals. The results of the interaction, in fact, form various phenomena. It also seems impossible to study the generated phenomena without understanding the properties of the object. This means that in addition to phenomena, the principles of the existence of ideas are also studied.
The concept considers judgments, mechanisms, cognition and an absolute idea. That is, any objective assessment is investigated in the context of mechanical reality. Any knowledge is considered primarily as a tool for studying the Absolute Idea. That is, if being and essence study the objects themselves, then the concept involves a consideration of the very environment of existence and the factors affecting it.
Philosophy of nature
The philosophy of nature considers various natural phenomena. We can say that this is a study of the naturalistic nature and the nature of ideas and concepts. That is, the study of being outside itself. It, of course, is also subject to the laws of logic, and its entire existence passes along the path known to Hegel.
The philosophy of nature is divided by Hegel into three components:
- Mechanical phenomena.
- Chemical phenomena.
- Organic phenomena.
Mechanical phenomena consider only the mechanics of work, ignoring the internal properties. They are the first point of the Hegelian triad in the context of the philosophy of nature. This means that they form contradictions. Mechanical phenomena act on each other, setting in motion the development process. Hegel's mechanism considers the external relationships of objects and concepts, their interaction in the external environment.
Hegel’s chemistry is not a surface of bodies, but an internal change of essence, a complete transformation. Chemical phenomena occur inside the object, finally forming it evolutionarily. That is, if mechanical phenomena occur in the external environment and affect only external mechanics, then chemical phenomena occur in the internal environment and are related only to the internal essence.
The organic world is the interaction and existence of individuals, each of which is an object consisting of particulars. So, each individual is a small idea. The interaction, existence and life cycle of such ideas form the Absolute Idea. That is, if mechanical and chemical phenomena are features of an individual object (idea), then the organic world exists as the Absolute of these ideas, forming an integral entity from them. This clearly shows that individuality is only part of the mechanism of divine logic.
Philosophy of spirit
The philosophy of the spirit draws a parallel between its principles and the birth of a rational individual, suggesting three stages of growing up underneath. In fact, if logic is aimed at studying being in itself, the philosophy of nature is at studying being outside itself, then philosophy of spirit combines these two principles, studying being in itself and for itself.
The doctrine of the philosophy of spirit is divided into three parts:
- Subjective spirit.
- Objective spirit.
- The absolute spirit.
The subjective spirit is compared by Hegel with the infancy of man. When a child is born, they are driven only by initial instincts. So here, the individual is occupied only by matter and options for its use. Relations between other people are poorly perceived and often limited only by the satisfaction of needs. The gaze is directed only at oneself, giving rise to selfishness and opposing other people to themselves as a superior personality.
At the stage of the objective spirit, the acceptance of other people as equals arises. The individual limits his freedom to the freedom of another. This is how a collective life is presented, whose freedom is always limited by the rights of everyone. Thus, according to Hegel, the idea of ​​eternal justice is achieved.
Absolute spirit is the unity of subjective and absolute. The individual limits his own freedom out of respect for the freedom of others, but his gaze is turned inward, to self-knowledge. Internal development comes precisely from the subjective spirit, from life for oneself, while external development comes from the objective spirit, from life for others.