首页> 外文学位 >TRANSCENDENCE AND IMMANENCE IN WHITEHEAD AND HEGEL.
【24h】

TRANSCENDENCE AND IMMANENCE IN WHITEHEAD AND HEGEL.

机译:白头和黑格尔的超越与内在。

获取原文
获取原文并翻译 | 示例

摘要

The motiff of this study lies in a seeming similarity between Whitehead and Hegel, externally according to some interpretations emphasizing the similarity and internally from what Whitehead himself says about the nearness of his philosophy to that of Hegel. Its argumentation involves a comparative study of Whitehead and Hegel in terms of transcendence and immanence, in which terms they both attempt to understand the whole of reality. The duality of transcendence and immanence is an important issue in the theological argumentations in the sense that the universal aspect of the particular theological doctrines resides in this metaphysical concept. The purpose of this study is, however at first hand, to uncover a proper metaphysical framework for the issue of transcendence and immanence. The argumentation is constructed around an examination of three different metaphysical aspects--the ontological, epistemological and methodological--of the issue of transcendence and immanence in Whitehead and Hegel.;Whitehead's speculative philosophy initiates in his ontological principle which states that the occasion of each actual entity is self-caused. Epistemologically, 'feeling' is the locus where the subjective aspect of every element of actual occasion occurs. Epistemology is subordinate to ontology. His actual interpretation of the actual world, however, shows that some elements in addition to and beyond actual entities are needed to explain their unity and identity. These are postulated to be eternal objects and God. The reality of these elements is derived from the principle of extensive abstraction which is sustained by Whitehead's method of mathematical generalization. Methodologically, then, the whole of reality is actually explained by two different principles, which indicates ironically that the whole of reality is sustained by a duality of transcendence and immanence.;Hegel's speculative philosophy initiates in his concept of the movement of whole reality which is argued in terms of transcendence and immanence. This duality is presupposed in an ontological sense. The world of Idea is the being of the Absolute in itself, and Nature is the externalization of this Idea. Spirit is the return to the Idea, and is cultivated through conscious development from sense-certainty to Absolute Knowledge. Epistemology is incorporated with ontology to realize whole reality. This whole movement of reality is motivated by the principle of negativity, which means that this principle is the same in both the ontological and epistemological aspects. In other words Hegel's methodology is consistent in his understanding of whole reality. The issue of transcendence and immanence is the main concept around which whole reality is constructed in Hegel, where both are essentially related to each other without losing their duality.;In examining a comparison of these two metaphysical constructions, the theses of this dissertation emerge as follows: (1) The issue of transcendence and immanence is essential to the construction of whole reality in both Whitehead and Hegel. (2) In Whitehead it results ironically in an unresolved duality in spite of his ontological framework. (3) In Hegel the issue is presupposed from the beginning and then is resolved by his consistent methodology. (4) Because of this difference the application of Hegel's dialectic to Whitehead's unresolved duality requires a totally different framework in Whitehead. (5) Hegel's structure results in a more consistent framework in regard to the issue of transcendence and immanence, even though it remains a traditional framework in the sense that it presupposes a clear distinction between transcendence and immanence, the transition between them representing one of the most difficult problems in metaphysics.
机译:这项研究的主题在于怀特海与黑格尔之间看似相似,根据一些强调相似性的解释,从外在方面,以及从怀特海自己本人所说的与黑格尔哲学的相似性内部。它的论证涉及对怀特海和黑格尔的超越与内在性的比较研究,在这两个方面,他们都试图理解整个现实。从特定神学教义的普遍性存在于这个形而上学的意义上说,超越与内在的双重性是神学论证中的一个重要问题。然而,这项研究的目的是直接发现超越性和内在性问题的适当形而上学框架。论点是围绕对怀特海和黑格尔的超越和内在性问题的三个不同的形而上学方面的研究(本体论,认识论和方法论)而构建的;怀特海的思辨哲学始于他的本体论原理,本体论原理指出了每一个场合的出现实际实体是自成因的。在认识论上,“感觉”是实际场合中每个要素的主观方面发生的地方。认识论从属于本体。但是,他对现实世界的实际解释表明,除了实际实体之外,还需要一些要素来解释其统一性和同一性。这些被假定为永恒的事物和上帝。这些元素的真实性源自广泛的抽象原理,该原理由Whitehead的数学概括方法来维持。那么从方法论上讲,整个现实实际上是由两个不同的原理来解释的,具有讽刺意味的是,这表明整个现实是由超越与内在的双重性所支撑的;黑格尔的思辨哲学始于他对整个现实运动的概念,即在超越和内在方面争论不休。这种双重性在本体论意义上是预设的。观念的世界本身就是绝对的存在,而自然就是这种观念的外在化。精神是观念的回归,是通过从意识确定性到绝对知识的有意识发展而培养出来的。认识论与本体结合在一起以实现整个现实。否定性原理推动了现实的整个运动,这意味着该原理在本体论和认识论方面都是相同的。换句话说,黑格尔的方法论与他对整个现实的理解是一致的。超越性和内在性问题是在黑格尔中构建整个现实的主要概念,两者在本质上彼此相关而又不失其二重性。在研究比较这两种形而上学的结构时,本论文的主题是:得出以下结论:(1)超越性和内在性问题对于怀特海和黑格尔的整体现实建构至关重要。 (2)在怀特海(Whitehead)中,尽管他的本体论框架颇具讽刺意味,但仍导致无法解决的二重性。 (3)在《黑格尔》中,这个问题从一开始就被假定为前提,然后通过他一贯的方法论加以解决。 (4)由于存在这种差异,将黑格尔的辩证法应用于怀特海的未解决的二元性需要怀特海完全不同的框架。 (5)黑格尔的结构产生了关于超越与内在问题的更一致的框架,尽管它仍然是传统的框架,因为它以超越与内在之间的明确区分为前提,它们之间的过渡代表了超越与内在的一种。形而上学中最棘手的问题。

著录项

  • 作者

    UENUMA, MASAO.;

  • 作者单位

    Lutheran School of Theology at Chicago.;

  • 授予单位 Lutheran School of Theology at Chicago.;
  • 学科 Philosophy of Religion.
  • 学位 Th.D.
  • 年度 1979
  • 页码 300 p.
  • 总页数 300
  • 原文格式 PDF
  • 正文语种 eng
  • 中图分类 植物学;
  • 关键词

  • 入库时间 2022-08-17 11:51:40

相似文献

  • 外文文献
  • 中文文献
  • 专利
获取原文

客服邮箱:kefu@zhangqiaokeyan.com

京公网安备:11010802029741号 ICP备案号:京ICP备15016152号-6 六维联合信息科技 (北京) 有限公司©版权所有
  • 客服微信

  • 服务号