'Georg Wilhelm Friedrich Hegel: The Science of Logic'
By Georg Wilhelm Fredrich Hegel (Author), George Di Giovanni (Translator)
This new translation of The Science of Logic (also known as 'Greater Logic') includes the revised Book I (1832), Book II (1813), and Book III (1816). Recent research has given us a detailed picture of the process that led Hegel to his final conception of the System and of the place of the Logic within it. We now understand how and why Hegel distanced himself from Schelling, how radical this break with his early mentor was, and to what extent it entailed a return (but with a difference) to Fichte and Kant. In the introduction to the volume, George di Giovanni presents in synoptic form the results of recent scholarship on the subject, and, while recognizing the fault lines in Hegel's System that allow opposite interpretations, argues that the Logic marks the end of classical metaphysics. The translation is accompanied by a full apparatus of historical and explanatory notes.
"...The Science of Logic is a very provocative and interesting book, inspiring thinking in directions not thought before."
(George Lăzăroiu, PhD, Institute of Interdisciplinary Studies in Humanities and Social Sciences)
Hegel, the father of German Idealism, developed what is called dialectical philosophy, that is, a philosophy that is based on a dialectical movement from thesis to its antithesis and then the synthesis of the thesis and the antithesis. This dialectical flow of ideas became the foundation of Hegelianism. Although influenced by Kant, Hegel did not accept the limitation placed by Kant upon reason and wrote his own work entitled The Phenomenology of the Mind in order to show the possibility for the mind to know reality. His dialectical logic is developed in Science of Logic which is one of the fundamental works of Hegelian philosophy.
Hegel also wrote extensively on the philosophy of history, which he considered to be an important branch of philosophy itself, as well as on law and aesthetics. He believed that philosophy should deal with the whole rather than starting with parts and it should be based on the process of dialectic as a result of which higher entities grow out of the conflict of lower ones leading finally to the Absolute Idea. This process of the manifestation of the Absolute in history can be seen in the movement from tribal organizations to the fully rational state. The whole of reality in fact is rational and can be known rationally.
Hegel applied his dialectic to every realm from religion to politics, from art to history and created one of the most comprehensive philosophical systems that the West has ever known. His idea of the manifestation of the Absolute in history must not, however, be confused with the traditional ideas of either revelation or the appearance of the Universal Man associated in Islamic esoterism with the inner Reality of Mulammad ﷺ, as has been done by some modern Muslim and Western scholars and thinkers.
After Hegel, many of his followers considered him to be a Protestant Christian and supporter of the Prussian state. However, his influence is to be seen among both the so called leftist Hegelians such as Feuerbach, who gave an atheistic interpretation of Hegelianism and who was closely associated with Marxism, as well as with rightist Hegelians who were closely related to religious circles in Germany. Hegelianism was also influential in England, America and Italy where many philosophers were attracted to the holistic and idealistic aspects of Hegel, such men as J.E. Moore in England, J. Royce in America, and B. Croce in Italy. Although Hegel was eclipsed by the rise of positivism in the late thirteenth/nine- teenth and early fourteenth/twentieth centuries, he has again begun to attract a great deal of attention during the last few decades in both Europe and America.
(Seyyed Hossein Nasr)