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澳洲哲学论文代写:心灵哲学

在G.W.在黑格尔的心灵哲学中,他讨论了人类的意识以及他们如何发展出一种排他性的同一性。然而,他也认为一个人的身份依赖于他人,因为他们可以决定自己是否是一个个体。这篇文章将研究黑格尔的现象的解释自己的身份和其他人交流关于权利在公民社会和国家,并认为这可能是无效的自恋,为什么一个是从来没有真正免费的眼中的其他系统。黑格尔首先讨论了意识和自我,意识和自我分别被定义为对客体的认识和心灵的同一性,这意味着意识和自我倾向于相互作用,从而形成心灵(413-415,142-145)。这是因为带有自我的意识意识为人提供了一种存在,这种存在被暗示为与其他人相同(黑格尔416-417,145-146)。黑格尔认为,自我为人类提供了某种关于他们身份的确定性,在这种确定性中,自我可以说为他们提供了关于他们是谁的真相(413-416,142-145)。这种确定性表现为三种形式,一种是自我意识,它可以说是一个能够定义自己的人的自我同一性(黑格尔424,152 -153)。自我意识是由“感觉意识”形成的,当一个人把某物看作是自身之外的东西时,这意味着一个人可以看到某物,比如一个苹果,然后说出它是什么(黑格尔418-424,147-153)。然后意识意识到事物并把它作为一个外在的客体来体验它,允许它传递给智力,在那里它获得了关于事物的知识(黑格尔418-424,147-153)。然而,根据黑格尔的观点,将规则意识与自我意识区分开来的是当自我理解自身并将其视为“我”时;换句话说,这个人获得了一个身份(423-424,151-153)。它能够想要一些东西,同时抵消掉任何与身份相违背的外部事物,这意味着这个人的自我发展出了与他人不同的身份.

澳洲哲学论文代写:心灵哲学

In G.W.F Hegel’s Philosophy of Mind, he discusses human awareness and how they develop a sense of an exclusive identity. However, he also believes that one’s identity is reliant on others in that they can determine whether they are an individual. This essay will examine Hegel’s explanation of the phenomenon where the identities of oneself and others interact in regards to rights in the civil society and the state, and argue that how this could be invalidated in terms of narcissism, and why one is never really free in the eyes of other systems.Hegel starts off by discussing the consciousness and the ego, which is defined as the recognizing of objects and the identity of the mind respectively, meaning that the two tend to interact with each other to make a mind (413-415, 142-145). This is because the conscious mind with an ego provides the person an existence which is implied to be identical with everyone else (Hegel 416-417, 145-146). Hegel argues that the ego provides the human some sort of certainty about their identity, in which it arguably provides them the truth in who they are (413-416, 142-145). This certainty is seen in three forms, one being self-consciousness which is arguably the self-identity of a person who are able to define themselves (Hegel 424, 152-153).he self-consciousness is formed from the sense-consciousness, which is when a person views something as outside of themselves: this means that an individual can see something, like an apple for example, and say what it is (Hegel 418-424, 147-153). The consciousness then becomes mindful of the thing and experiences it as an external object, allowing it to pass on to the intellect where it gains knowledge of that thing (Hegel 418-424, 147-153). However, according to Hegel, what distinguishes regular consciousness from self-consciousness is when the ego understands itself and recognizes it as an “I”; in other words, the person gains an identity (423-424, 151-153). It is able to want things while cancelling out anything external which goes against the identity, which means that the person’s ego develops its own identity that differs from others。