In his Preface to Elements of the Philosophy of Right, Hegel gives a detailed characteristic of his psychoanalytical and philosophical approach. His main argument is concentrated around the idea of human cognition and its nature and limits (Stern, 2005). The main interest of Hegel’s research is in defining the level of thought and understanding human cognition with the entire range of its peculiarities. In the following paper, Hegel’s dialectics along with its philosophical and psychoanalytical relevancy will be addressed in more detail.
Speaking about Hegel’s dialectics, it should be stated that it is in manipulating with a circular pattern of human action, thought, and behavior. According to Hegel, humans are limited by the created global agenda that causes privacy invasions, outright assaults, and covert actions; and thus, they need a release from the bounds of guided thought and controlled action (Mullender, 2003). Hegel believes that such release will result from the historically evolving postulates of contemporary human mentality and culture (Ciavatta, 2005). No one more than Hegel has made such important achievements in bringing all thought and being into unity in his dialectics. The whole essence of Hegelian dialectics is realized around the idea of reintegrating the dismembered world around him with the purpose of finding the true identity of human cognition (MacDonald, 2006).
With regards to Hegel’s view on psychoanalysis, it is important to note that he places it among important objectives of his scholarly work. Mainly, in his activity, he centers on unconsciousness and evaluates it from the angle of history to prove that this phenomenon has no relevance. Hegel’s opposition to unconsciousness may be seen as defining philosophy throughout its history (Sun, 2008). His long-standing agenda is concerned with the elimination of the unconscious from scientific and theoretic thinking. “Thought” and “thinking” are the most important notions in Hegel’s activity. His system of psychoanalytical thinking lies in varied characteristics of judgment and cognitive activity (Polulakos, 2002). Hegel makes special stress on an antithetical combination of a “finite-infinite” in human eternal and temporary conditioned cognition (Ciavatta, 2005).
Finally, speaking about Hegel’s philosophical and psychoanalytical relevancy, it is important to note that it is evident through Hegel’s systematic approach to his research. This relevance is in its complexity of the essential spirituality and philosophy of a man, seen in the perennial problems of human thought development (Douzinas, 2002). Hegel’s significant achievement is in identifying the real nature of the philosophical way of thinking by means of showing its conjectural, intuitive, emotional, and scientific rationale. In his work Phenomenology of Spirit, Hegel shows that there exists a close connection between philosophical and psychoanalytical underpinning of the system of human society (Fraser, 2007). However, Hegel’s philosophic relevance can be subjected to doubts because of his arbitrary approach to the history of philosophy.
In conclusion, it should be stated that Hegel’s dialectics is centered on breaking the limits that prevent human thoughts from the effective realization by means of covert actions, outright assaults, privacy invasions, etc. In his philosophic thoughts, Hegel places an important emphasis on human history and human thinking, whereas the conclusions made on the basis of notions of unconsciousness are viewed as irrelevant by the philosopher due to his dialectic vision. The relevance of Hegel’s philosophical and psychoanalytical approach is seen through his effectiveness in addressing the themes, connected with perennial problems of human thought.
References
Ciavatta, D. (2005). Hegel on Owning One’s Own Body. Southern Journal Philosophy, 43(1), 1-23.
Douzinas, C. (2002). Identity, Recognition, Rights or What Can Hegel Teach Us about Human Rights?. Journal Of Law And Society, (3), 379.
Fraser, I. (2007). Hegel’s dialectic and form. Capital & Class, 18(61), 81-12.
MacDonald, M. (2006). Encomium of Hegel. Philosophy & Rhetoric, 39(1), 22-44.
Mullender, R. (2003). Hegel, Human Rights, and Particularism. Journal Of Law Society, (4), 554.
Polulakos, M. (2002). Hegel’s Reception of Unconsciosnes. Western Journal Of Speech Communication: WJSC, 54(2), 160-171.
Stern, R. (2005). Peirce on Hegel: Nominalist or Realist?. Transactions Of The Charles S. Peirce Society, 41(1), 65-99.
Sun, Z. (2008). Dialectics: Hegel, Marx and post-metaphysics. Social Sciences In China, 29(4), 5-18.