A Brief History of Everything (Revised Edition) by Ken Wilber

By Ken Wilber

"In the ambitiously titled a short historical past of every little thing, Wilber keeps his look for the first styles that take place in all geographical regions of life. Like Hegel within the West and Aurobindo within the East, Wilber is a philosopher within the grand systematic culture, an highbrow adventurer interested by not anything below the entire process evolution, life's final trajectory—in a observe, every little thing. . . . Combining non secular sensitivity with huge, immense highbrow knowing and a mode of attractiveness and readability, a quick background of every thing is a clarion demand seeing the realm as an entire, a lot at odds with the miserable reductionism of stylish Foucault-derivative educational philosophy."— San Francisco Chronicle

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Extra info for A Brief History of Everything (Revised Edition)

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18 Cf Ohly, “Typologie,” 446 ff. ” That is, in the first three sections of the 1794 Science of Knowledge. 18 Hegel’s philosophical development The fundamental features of Hegel’s later philosophy of religion are already visible here. God is conceived as the imagination’s reification or objectification of a relation that is at once interpersonal and “ontological” – of a unification of separate(d) elements. In a philosophy of the absolute subject, whether in Kant’s moral philosophy of autonomous reason or in Fichte’s theory of the I striving to determine the Not-I, “no unification is achieved.

Is the practice through which the modern community thinks about itself without attempting to posit any metaphysical ‘other’ or set of ‘natural constraints’ that would underwrite those practices” (262). Cf also 268. Cf Falke, Begriffne Geschichte, 9, 22. In his commentary, Falke emphasizes a modernizing interpretation. Still, he is aware that, even in the Phenomenology, Hegel attempts to reconnect “modern subjectivity, as it stands immediately before an Absolute devoid of substance to a traditional order of the state, religion, and metaphysics” (22).

A) The task of philosophy Hegel’s account of the task, method, and “instruments” (or “organon”) of philosophy in the first chapter of the Differenzschrift clearly exhibits traces of both his philosophical development in the preceding decade and his understanding of philosophy as a cultural and political factor. This is no mere academic debate about the presuppositions of knowledge or the advantages of different philosophical methods. The “need” for philosophy and for a particular philosophy arises within the culture (the Bildung) of a particular age.

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