Education in Hegel by Nigel Tubbs

By Nigel Tubbs

During this wide-ranging and compelling set of essays, Nigel Tubbs illustrates how a philosophical inspiration of schooling lies on the middle of Hegelian philosophy and employs it to critique many of the stereotypes and misreadings from which Hegel frequently suffers.

With chapters on philosophical schooling with regards to existence and demise, self and different, topic and substance, and to Derrida and Levinas specifically, Tubbs brings Hegelian schooling - learn as recollection - to undergo on sleek social and political kinfolk. He argues, in sum, that Hegelian philosophy comprehended when it comes to schooling yields a thought of self and different that could tell and reform kin among wealthy and negative, West and East.

Finally, the ebook addresses the main debatable point of any defence of Hegel, specifically the comprehension of absolutely the and its imperialist implications for Western historical past. the writer argues passionately that via a suggestion of philosophical schooling Hegel teaches us to not stay away from the dilemmas which are endemic to fashionable Western energy and mastery while attempting to understand a few of our so much urgent human issues.

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This is the way in which the sadness of funerals can be enjoyed as life-affirming, that is, educationally at a profound spiritual level. Sadness is the name of the truth, and philosophy is its means of inspiring comprehension or recollection. It is, in Hegel’s language, where the slave is his own work, a living death. This same truth, as we will see below, constitutes what Hegel calls world spirit. Living death seen in this way clearly raises the political question about how one should relate to the other, be it other in colour, gender, age, race, sexuality, religion, culture, nation, or whatever.

It is an education wherein what I learn of myself is also what I learn of the otherness that constitutes my vulnerable identity. Neither is this solipsism. Solipsism is where the I refuses its own relation and refuses its negation, and refuses the implications for it of this negation. To refuse to know thyself is to refuse to know the other. This is the refusal that finds it easier to drop bombs. Thus, there is no stranger who is not already known to me, and there is no self that is not already lost to me.

With this education the edifices built out of hypocrisy collapse. This I is now prepared for further and higher education regarding its objectivity and formation and re-formation but this, as we will see in a moment, requires a different form of philosophical education. Bildung, then, contains within itself the totality of a dialectic that forms and is re-formed in turn. All universals are found culpable of self-interest, and self-interest becomes the new universality. This also characterizes modern social relations.

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