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“Hegel also pointed out that part of the content of the division of time into past, present, or future seemed able to transcend these temporal units because the parts in question were simply true. Time does not seem to matter to things like triangles or tripods because their qualities are either timeless or eternal. A future triangle would be like any triangle past or present. Truth, in other words, seems either to eradicate time or, at least, to take the temporality out of time. In the terms that Hegel began to establish, Kant’s disquieting claim about the injustice built into time, history, and progress began to look more surmountable. On one side, there was a world made up of moments, some present, some past, some future. The future would turn into the present and negate itself. The present would turn into the past but could still be available in the present. The passage of time and the endless stream of negations of negations built into the human ability to make choices and decisions would give rise to many diferent values, arrangements, and worldviews. Some, however, might turn out to be true. This was the hallmark of the other side of human history. If something was true, it would fall out of time and become, simply, timeless. On Kant’s terms, time and history were the problem. On Hegel’s terms, they were the solution.”

“Hegel is well aware of the fact - personally experienced in his youth - that a "deviation" (Abweichung) in thought from what is "publicly recognized" can be the expression of a genuine, albeit unhappy, consciousness, one which is justifiably "severed" (entzweit) from actuality. In certain periods criticism is the only possible form of philosophy. Nothing can be said a priori about the time at which a situation arises in which a philosopher can only be true by dissenting. Ontological principles, a universal belief in providence or the conviction that reason is strong enough to be victorious do not answer the question of whether our current factual situation is in agreement with reason. Even if one believes or knows for certain that the universe and history as a whole are rational, one still does not know a priori the degree to which the present situation realizes what history as a whole (if this word means anything) and the entire actuality make actual.”

“Hegel represents history as the self-realization of spirit (Geist) or God. The fundamental scheme of his theory is as follows. Spirit is self-creative energy imbued with a drive to become fully conscious of itself as spirit. Nature is spirit in its self-objectification in space; history is spirit in its self-objectification as culture—the succession of world-dominant civilizations from the ancient Orient to modern Europe. Spirit actualizes its nature as self-conscious being by the process of knowing. Through the mind of man, philosophical man in particular, the world achieves consciousness of itself as spirit. This process involves the repeated overcoming of spirit's alienation (Entfremdung) from itself, which takes place when spirit as the knowing mind confronts a world that appears, albeit falsely, as objective, i.e. as other than spirit. Knowing is recognition, whereby spirit destroys the illusory otherness of the objective world and recognizes it as actually subjective or selbstisch. The process terminates at the stage of "absolute knowledge," when spirit is finally and fully "at home with itself in its otherness," having recognized the whole of creation as spirit—Hegelianism itself being the scientific form of this ultimate self-knowledge on spirit's part.”

“Hegel’s account avoids falling into a careless historicism by virtue of its appeal to the infinite ends at work in subjectivity, but it maintains its strong historicist commitment by virtue of the way in which Hegel takes himself to have shown that the universal has to particularize itself— a thesis we could formulate rather abstractly as the notion that for speculative (philosophical) concepts, meaning is determined by use but not exhausted by use, such that within a certain historical development, such concepts can be developed into better actualizations. Hegel’s type of philosophical history is not an a priori theory about how those historical particulars were necessitated to line up with each other, nor is it some happy talk Whig account of progress, nor is it a self-congratulatory tale of progressive enlightenment and error-correction, nor is it the explication of any laws of history or any claims about how various regimes inevitably converge at some final point or inevitably lead to a certain result. It is rather an examination of the metaphysical contours of subjectivity and how the self interpreting, self-developing collective human enterprise has moved from one such shape to another in terms of deeper logic of sense-making and how that meant that subjectivity itself had reshaped itself over the course of history. It is not a thesis about what constitutes true causality in history, nor is it even a thesis that unintelligibility causes such breakdowns. Hegel’s philosophy of history is concerned with what various things mean to subjects, individually and collectively, in the historical configurations into which they are thrown.”

“Hegel’s claim that genuine agency is the collective historical product of earlier, only partially realized attempts at the actualization of such agency (attempts at an unavoidable normative self-regulation) goes well beyond Kant’s self-legislation model but is not fully intelligible without remembering that origin, and without working through what he (and Fichte) adopted from Kant and transformed. Kant’s view that being an agent involves not acting “according to laws” but “according to conceptions of law” still holds great, decisive force in his successors, as does his claim that a law’s authority and so its genuineness as law, can be explained only by some non arbitrary act of self-legislation or self authorization. This will turn out to be a thoroughly “socially mediated” account of human autonomy (as collective autonomy), but the reliance on the German idealist theme of Reason’s self-authorization will be quite prominent.”

“Hegel seems to me to be always wanting to say that things which look different are really the same. Whereas my interest is in showing that things which look the same are really different. I was thinking of using as a motto for my book a quotation from King Lear: 'I’ll teach you differences'. ... 'You’d be surprised' wouldn’t be a bad motto either.”

“Hegel understood the Heisenbergian reality of knowing: yes, it would be nice if we could somehow delicately capture the truth and bring it closer to ourselves without altering it, "like a bird caught with a limestick." But the reality is, every truth we manage to know is altered, deformed by our very "encheiresis naturae," by the act of our taking-in-hand of nature (to borrow the alchemists' phrase from Goethe's Faust).”

“Hegel was an advocate of panlogism: reason is literally everywhere. Existence is made of reason, hence existence is entirely knowable. Reality is constituted by the mind and is its construction. Given that mind can know everything it made, there is no unknowable, noumenal world. If mind creates everything, there is nothing outside mind, no noumenal objects existing independently of mind.”

“Hegel's philosophy is so odd that one would not have expected him to be able to get sane men to accept it, but he did. He set it out with so much obscurity that people thought it must be profound. It can quite easily be expounded lucidly in words of one syllable, but then its absurdity becomes obvious.”

“Heh. I think you made your point, Atticus. Gods Below, Oberon, that was horrendous! You just violated the Schwarzenegger Pun Reduction Treaty of 2010. What? No, that didn't qualify! Yes, it did. Any pun related to a weapon's destructive capabilities or final disposition of a victim's body is a Schwarzenegger pun, by definition. That's negative twenty sausages according to the sanctions outlined in Section Four, Paragraph Two. My hound whined. No! Not twenty sausages! Twenty succulent sausages I'll never snarf? You can't do that - it's cruelty to animals! You can't argue with this. Your pawprint is on the treaty, and you agreed that Schwarzenegger puns are heinous abominations of language that deserve food-related punishments for purposes of correction and deterrence. Auggh! I still say it's your fault for renting Commando in the first place! You started it!”

“Hei. Kalian masih ingat dengan apa yang pernah saya sampaikan saat awal seleksi. Sepakbola adalah kombinasi dari kekompakan pemain, sehebat apapun kalian bermain akan kalah bila tak ada kesinambungan dalam harmonisasi dengan rekan yang lain,” cetus pelatih menyambar dengan cepat. “Ingat. Bukan nama yang tertera di punggung kostum kalian yang penting, tapi logo Bengkulu FC di dada adalah segalanya,” nasihat dari coach Handoyo yang akan selalu kujadikan sebagai teladan. “Kalau kalian berdua masih seperti ini, jangan harap ada tempat bagi kalian untuk starting eleven di pertandingan selanjutnya,” pungkas coach Handoyo sembari meninggalkanku dan Yanusa yang masih tertunduk bersalah. “Impian Itu Milik Universal. Jalan Yang Ditempuhlah Yang Menjadi Pembeda” (Tendangan Dari Pesisir, Dunia Tanpa Huruf R)”

“Heidegger wrote a book called Was Ist Das Ding - What Is a Thing? which was kind of interesting and influential to me, as a matter of fact. It's a small paperback, which I read. It's about the nature of thingness; what is it? It's a very penetrating analysis of that, and I think a rather influential book. I know other artists who have read it and come up with it.”

“Heidi Cullen had said that all of these local and cable weather forecasters who have been certified by the AMS, the American Meteorological Society, should be decertified if they refuse to accept the proven science of man-made global warming. There are numerous credible scientists, who have not been convinced that this is anything other than sunspot activity or normal cycles that the earth has gone through for billions and billions and billions and billions of years. Science can't prove man-made global warming, they simply can't, so they come up with this notion of consensus.”

“Heidi was coming up the hill. It must be her thousandth trip. She looked as if she needed a tow rope this time. She was carrying her own blankets back from the helicopter, having traded them for the blankets on board. She had obviously fallen in the mud. Both she and her blankets looked as if they had been mining for coal. Patrick found himself grinning. Possessively, as if Heidi were a part of him, and he of her. Patrick's father said to him, "You could do worse." "Huh?" "The girl. She's a cutie." "You just think that because she doesn't fall apart in a crisis." "I like that in a person," said his father.”

“Heidän naurunrykätyksensä oli jotain aivan tavatonta. Se sai alkunsa aivan joutavasta, se jatkui, se kesti, se nousi ja laski, eikä se loppunut hetkeksikään. Se oli kuin rokkapadan ruplatus, se oli kuin nesteen pulpatus pullossa, se oli kuin kaukainen sammakon kurnutus tai kerman hyrske kirnussa. Se oli kuin pienen pojan nenä, joka vetää voimakkaalla imuliikkeellä räkää ylähuulensa päältä takaisin sieraimiin koskaan siinä lopullisesti onnistumatta. Ja he nauroivat, he hyrisivät ja kikattivat, rykättivät ja supattelivat, hahattivat ja hihittivät, yskivät ja voihkivat voipuneina. He melkein ylittivät tehossa juopuneen miesjoukon seinäntakais-iltapuhde-hörhötyksen.”

“Height isn't something you can have and just let be, like nice teeth or naturally curly hair. People have this idea you have to put it to use, playing basketball, for example, or observing the weather up there. If you are a girl, they feel a particular need to point your height out to you, as if you might not have noticed.”