10/24/2016 NOTION OF STATE

by: George
Wilhelm Friedrich
Hegel
Political Science

Submitted by: Rishabh Tiwari

ROLL NO. 17
SEMESTER V

SUBMITTED TO: DR. SHAMSHAD ANSARI

ASST. PROFESSOR
POLITICAL SCIENCE

SCHOOL OF LAW
GURU GHASIDAS UNIVERSITY, BILASPUR
 DECLARATION

I, RISHABH TIWARI, Roll Number 17, B.A. LL. B Semester V of Guru Ghasidas
University do hereby declare that, this project is my original work and I have not
copied this project or any part thereof from any source without due acknowledgement.
I am highly indebted to the authors of the books that I have referred in my project as
well as all the writers of the articles and the owners of the information taken from
website for it. It is only because of their contribution and proper guidance of my
faculty advisor Dr. SHAMSHAD ANSARI, that I was able to gather light on the
subject.

RISHABH TIWARI
Roll No. 17
B.A. LL. B Semester V

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 CERTIFICATE

I am glad to submit this project report on “NOTION OF STATE” as a part of my

academic assignment. The project is based on Research Methodology. It further
studies meaning, sources and methods of Research Methodology and further discusses
the Interview Method. I hope this would be significant for Academic purposes as well
as prove information to all readers.
Here through I declare that this paper is an original piece of research and all the
borrowed text and ideas have been duly acknowledged.

RISHABH TIWARI FACULTY SIGNATURE:

Roll No. 17
B.A. LL. B Semester V

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 ACKNOWLEDGEMENT

I would like to express my earnest and deepest gratitude to Dr. SHAMSHAD

ANSARI SIR, Faculty for POLITICAL SCIENCE for giving me this opportunity to
do a project on such a valuable topic of “NOTION OF STATE”. I am grateful for the
assistance, guidance and support that were extended during the course of excellent
research. I am also thankful to the college administration for providing the resource
necessary for the research work. I thank my parents and friends for their moral support
and love throughout my research work and project preparation. Above all I thank the
God Almighty for blessing me with the health and vitality to complete this project.

RISHABH TIWARI
Roll No. 17
B.A. LL. B Semester V

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 SYNOPSIS
NOTION OF STATE by: George Wilhelm Friedrich Hegel
POLITICAL SCIENCE
1. INTRODUCTION.
2. HEGALS DIELECTIC.
3. TOTALITY.
4. AUFHEBUNG OR SUBLATION.
5. A GRAMMAR OF THINKING.
6. NEGATION.
7. THREE KINDS OF CONTRADICTION.
8. TRIADIC STRUCTURE.
9. THE STATE.
10. CONCLUSION.

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 INDEX

1. INTRODUCTION……………………………………………Pg. 6
2. HEGALS DIELECTIC………………………………………Pg. 8
3. TOTALITY……………………………………………………Pg.8
4. AUFHEBUNG OR SUBLATION……………………………Pg.9
5. A GRAMMAR OF THINKING……………………………...Pg.9
6. NEGATION……………………………………………………Pg.10
7. THREE KINDS OF CONTRADICTION……………………Pg.10
8. TRIADIC STRUCTURE……………………………………...Pg.11
9. WHAT IS KNOWING…………………………………………Pg. 12
10. THE STATE…………………………………………………...Pg.14
11. CONCLUSION………………………………………………...Pg.15
12. BIBLIOGRAPHY………………………………………………Pg. 16

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 INTRODUCTION

Figure 1Georg Wilhelm Friedrich Hegel, oil painting by Jacob von Schlesinger, c. 1825;

Georg Wilhelm Friedrich Hegel, (born Aug. 27, 1770, Stuttgart,

Württemberg [Germany]—died Nov. 14, 1831, Berlin) German philosopher who
developed a dialectical scheme that emphasized the progress of history and of
ideas from thesis to antithesis and thence to a synthesis.
Hegel was the last of the great philosophical system builders of modern times.
His work, following upon that of Immanuel Kant, Johann Gottlieb Fichte,
and Friedrich Schelling, thus marks the pinnacle of classical German philosophy.
As an absolute idealist inspired by Christian insights and grounded in his mastery
of a fantastic fund of concrete knowledge, Hegel found a place for everything—
logical, natural, human, and divine—in a dialectical scheme that repeatedly
swung from thesis to antithesis and back again to a higher and richer synthesis.
His influence has been as fertile in the reactions that he precipitated—in Soren
Kierkegaard, the Danish existentialist; in the Marxists, who turned to social
action; in the logical positivists; and in G.E. Moore and Bertrand Russell, both
pioneering figures in British analytic philosophy—as in his positive impact.
Hegel boldly claimed that his own system of philosophy represented an historical
culmination of all previous philosophical thought. Hegel's overall encyclopedic
system is divided into the science of Logic, the philosophy of Nature, and the
philosophy of Spirit. Of most enduring interest are his views on history, society,
and the state, which fall within the realm of Objective Spirit. Some have
considered Hegel to be a nationalistic apologist for the Prussian State of the early
19th century, but his significance has been much broader, and there is no doubt
that Hegel himself considered his work to be an expression of the self-
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consciousness of the World Spirit of his time. At the core of Hegel's social and
political thought are the concepts of freedom, reason, self-consciousness, and
recognition. There are important connections between the metaphysical or
speculative articulation of these ideas and their application to social and political
reality, and one could say that the full meaning of these ideas can be grasped only
with a comprehension of their social and historical embodiment.

In 1801 Hegel moved to Jena to join Schelling, and in same year published his
first philosophical work, The Difference between Fichte’s and Schelling’s System
of Philosophy, in which he argued that Schelling had succeeded where Fichte had
failed in the project of systematizing and thereby completing Kant’s
transcendental idealism. In 1802 and 1803 Hegel and Schelling worked closely
together, editing the Critical Journal of Philosophy, and on the basis of this
association Hegel came to be dogged for many years by the reputation of being a
“mere” follower of Schelling (who was five years his junior).
By late 1806 Hegel had completed his first major work, the Phenomenology of
Spirit (published 1807), which showed a divergence from his earlier, seemingly
more Schellingian, approach. Schelling, who had left Jena in 1803, interpreted a
barbed criticism in the Phenomenology’s preface as aimed at him, and their
friendship abruptly ended. The occupation of Jena by Napoleon’s troops as Hegel
was completing the manuscript closed the university and Hegel departed. Now
without a university appointment he worked for a short time, apparently very
successfully, as an editor of a newspaper in Bamberg, and then from 1808–1815
as the headmaster and philosophy teacher at a gymnasium (high school) in
Nuremberg. During his time at Nuremberg he married and started a family, and
wrote and published his Science of Logic. In 1816 he managed to return to his
university career by being appointed to a chair in philosophy at the University of
Heidelberg, but shortly after, in 1818, he was offered and took up the chair of
philosophy at the University of Berlin, the most prestigious position in the
German philosophical world. In 1817, while in Heidelberg he published
the Encyclopedia of the Philosophical Sciences, a systematic work in which an
abbreviated version of the earlier Science of Logic (the Encyclopedia
Logic or Lesser Logic) was followed by the application of its principles to the
philosophy of nature and the philosophy of spirit. In 1821 in Berlin Hegel
published his major work in political philosophy, Elements of the Philosophy of
Right, based on lectures given at Heidelberg but ultimately grounded in the
section of the Encyclopedia Philosophy of Spirit dealing with objective spirit.
During the following ten years up to his death in 1831 Hegel enjoyed celebrity at
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Berlin, and published subsequent versions of the Encyclopedia. After his death
versions of his lectures on philosophy of history, philosophy of religion,
aesthetics, and the history of philosophy were published.

Hegel's Dialectics
“Dialectics” is a term used to describe a method of philosophical argument that
involves some sort of contradictory process between opposing sides. In what is
perhaps the most classic version of “dialectics”, the ancient Greek philosopher,
Plato for instance, presented his philosophical argument as a back-and-forth
dialogue or debate, generally between the character of Socrates, on one side, and
some person or group of people to whom Socrates was talking (his interlocutors),
on the other. In the course of the dialogues, Socrates’ interlocutors propose
definitions of philosophical concepts or express views that Socrates challenges or
opposes. The back-and-forth debate between opposing sides produces a kind of
linear progression or evolution in philosophical views or positions: as the
dialogues go along, Socrates’ interlocutors change or refine their views in
response to Socrates’ challenges and come to adopt more sophisticated views.
The back-and-forth dialectic between Socrates and his interlocutors thus becomes
Plato’s way of arguing against the earlier, less sophisticated views or positions
and for the more sophisticated ones later.

Totality
For Hegel, only the whole is true. Every stage or phase or moment is partial, and
therefore partially untrue. Hegel's grand idea is "totality" which preserves within
it each of the ideas or stages that it has overcome or subsumed. Overcoming or
subsuming is a developmental process made up of "moments" (stages or phases).
The totality is the product of that process which preserves all of its "moments"
as elements in a structure, rather than as stages or phases.
Think of these structural elements as the interrelated ones of a whole architecture
or even better, a fractal architecture.

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 Aufhebung or Sublation
Aristotle's logic is concerned with separate, discrete (self-)identities in a
deductive pattern. Hegel dissolves this classical static view in a dynamic
movement towards the whole. The whole is an overcoming which preserves what
it overcomes.
Nothing is lost or destroyed but raised up and preserved as in a spiral. Think of
the opening of a fern or a shell.
This is an organic rather than mechanical logic. Hegel's special term for this
"contradiction" of overcoming and at the same time preserving is Aufhebung,
sometimes translated as "sublation".
For anything to happen, everything has to be in place.
Quantum theory, postmodern cosmology, chaos theory, computer interfacing and
ecology all essentially subscribe to this view of "totality" in question, without
being "Hegelian".

A Grammar of Thinking
In Hegel's treatment of logic, thinking dwells on itself, rather than trying to
comprehend the world. The Science of Logic deals with logical categories, not
the accidents of history or various modes of relating to the world. It is rather
absent or distant from the world as such.
"I liken my study of logic to the study of grammar. You only really see the
rewards when you later come to observe language in use and you grasp what it is
that makes the language of poetry so evocative".
Hegel deals with a sequence of logical categories: being, becoming, one, many,
essence, existence, cause, effect, universal, mechanism, and "life". Each is
examined in turn and made to reveal its own inadequacies and internal tensions.
Each category is made to generate another more promising one which in its turn
will be subject to the same kind of scrutiny.

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 Negation
Hegel calls this dynamic aspect of his thinking the power of "negation". It is by
means of this "negativity" of thought that the static (or habitual) becomes
discarded or dissolved, made fluid and adaptable, and recovers its eagerness to
push on towards "the whole".
Dialectical thinking derives its dynamic of negation from its ability to reveal
"contradictions" within almost any category or identity.
Hegel's "contradiction" does not simply mean a mechanical denial or opposition.
Indeed, he challenges the classical notion of static self-identity, A = A, or A not=
non-A.
By negation or contradiction, Hegel means a wide variety of relations difference,
opposition, reflection or relation. It can indicate the mere insufficiency of a
category or its incoherence. Most dramatically, categories are sometimes shown
to be self-contradictory.

Three Kinds of Contradiction

1. The three divisions of the Science of Logic involve three different kinds of
contradiction. In the first division Being the opposed pair of concepts at
first seem flatly opposed, as if they would have nothing at all to do with
one another: Being Nothing / Quantity Quality. Only by means of analysis
or deduction can they be shown to be intimately interrelated.
2. In the second division Essence the opposed pairs immediately imply one
another. The Inner and the Outer, for example: to define one is at the same
time to define the other.
3. In the third division the Concept [Notion] we reach an altogether more
sophisticated level of contradiction. Here we have concepts such as identity
whose component parts, Universality and Particularity, are conceptually
interrelated.
The third level is more difficult to depict or illustrate than the others because it is
truly abstract. Here we are talking about relations which can only be disentangled
from one another by a process of abstraction.
For example, we can see how one of our most vital categories individuality can
be built up out of a pair of apparently opposing principles, universality and
particularity.
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 Triadic Structure
If negation is the inner life-force of the dialectic,
then triadic structure is its organic, fractal form.

THESIS ANTITHESIS SYNTHESIS

A thought is which propels the and so is again
affirmed which on affirmation of its negated ...
reflection proves negation, the
itself antithesis, which also
unsatisfactory, on reflection proves
incomplete of inadequate ...
contradictory ...
THESIS +
ANTITHESIS =
SYNTHESIS

PRO + CON =
CONSENSUS
(COMPROMISE)

In classical logic, this double negation ("A is not non-A") would

simply reinstate the original thesis. The synthesis does not do this.
It has "overcome and preserved" (or sublated) the stages of the
thesis and antithesis to emerge as a higher rational unity.

Note: This formulation of Hegel's triadic logic is

convenient, but it must be emphasized that
he never used the terms thesis, antithesis and
synthesis.
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 Hegel's dialectic triad also serves another logical
purpose. Kant had distinguished two kinds of logic:

1. The analytic logic of understanding which focuses the

data of sense-experience to yield knowledge of the
natural phenomenal world.
2. The dialectical logic of understanding which operates
independently of sense-experience
and erroneously professes to give knowledge of
the transcendent noumena ("things in themselves"
or also the "infinite" or the "whole")

Hegel's view is completely different.

1. Analytic understanding is only adequate for natural

science and practical everyday life, not for philosophy.
2. Dialectic reason is not concerned with Kant's
"transcendent", nor with the abstract "mutilated" parts
of reality, but with reality as a totality, and therefore
gives true knowledge.

What is Knowing?

Knowing, for Hegel, is something you do. It is an act. But it is also

presence of mind. Hegel seems to hold out the vision, even the
experience, of thinking as self-presence. Of being present to, or
with, oneself of being fully self-possessed, self-aware. Of self-
consciousness as a huge cosmic accomplishment.

Reading Hegel gives one a sense that the movement of thought will
coincide with a vision of harmony that awaits us at the end of the
whole process. Every serious reader of Hegel can bear witness to
the intoxication of such moments.

Absolute Knowledge, in the form of the complete self-

consciousness and self-possession of spirit, is only available at the
end-point of the think process. But there is no distinction possible
between the driving energy of thought and this sense of harmony

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and fulfilment in the whole. It is ultimately the universal which has
the upper hand. As Hegel's Logic puts it ...

Everything depends on the "identity of identity and non-

identity".

In philosophy, the latest birth of time is the result of all the

systems that have preceded it, and must include their principles:
and so, if, on other grounds, it deserves the title of philosophy, it
will be the fullest, most comprehensive, and most adequate
system of all.

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The Hegelian dialectic reduced to its simplest form could be summed up
as problem, reaction, solution. The “agent of change” employing the strategy
creates the problem or crisis, foments the reaction (tension), then attempt to
control the outcome by providing the solution (resolution).

The State

The political State, as the third moment of Ethical Life, provides a synthesis
between the principles governing the Family and those governing Civil Society.
The rationality of the state is located in the realization of the universal substantial
will in the self-consciousness of particular individuals elevated to consciousness
of universality. Freedom becomes explicit and objective in this sphere. "Since the
state is mind objectified, it is only as one of its members that the individual has
objectivity, genuine individuality, and an ethical life … and the individual's
destiny is the living of a universal life". Rationality is concrete in the state in so
far as its content is comprised in the unity of objective freedom (freedom of the
universal or substantial will) and subjective freedom (freedom of everyone in
knowing and willing of particular ends); and in its form rationality is in self-
determining action or laws and principles which are logical universal thoughts (as
in the logical syllogism).

The Idea of the State is itself divided into three moments: (a) the immediate
actuality of the state as a self-dependent organism, or Constitutional Law; (b) the
relation of states to other states in International Law; (c) the universal Idea as
Mind or Spirit which gives itself actuality in the process of World-History.

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 CONCLUSION

The Hegelian dialectic presupposes the factual basis for the theory of social
evolutionary principles, which coincidentally backed up Marx. Marx's Darwinian
theory of the "social evolution of the species," (even though it has been used for a
century to create a vast new scientific community, including eugenics and socio-
economics), does not adhere to the basis for all good scientific research, and appears
to exist mainly to advance itself, and all its sub-socio-scientific arms, as the more
moral human science. To the ACL this means the entire basis for the communitarian
solution is based on a false premise, because there is no FACTUAL basis that "social
evolution of the species" exists, based as it is only on Darwinian and Marxist ideology
of man's "natural" evolution towards a British version of utopia.

The London-Marxist platform in 1847 was "to abolish private property." The
American Revolution was based in private property rights. Marxist societies
confiscate wealth and promise to "re-distribute it equally." America promised
everyone they could keep and control what was the product of their own labor.
Modern Marxist adherents openly claim they will "rebuild the world," and they train
activist "change agents" to openly support overthrowing the legitimate governments
of the world. Since their inception, Marxist agent provocateurs can be linked to every
anarchist assassination and student uprising that caused chaos to the established
European civilization throughout the 18th and 19th centuries. Modern Americans
have succumbed to the conspiracy theory label and will only listen to what the
propaganda machines tell them. Now our people don't believe anyone other than
maybe the Arab world "hates our freedom." Most modern Americans will never know
what went wrong with their "great experiment in democracy."

While the Marxist-communitarian argument has not provided a shred of evidence to

prove their utopian vision, and their synthesis does not match their own projected
conclusions of world justice, we are convinced their argument does in fact
substantiate our conclusion, that the entire philosophical dialectical argument is
nothing but a brilliant ruse. We used to call it "a cheap parlor trick" until a responder
to this page wondered how we could call it "cheap" when it's been so successful. And
he was right. The dialectical arguments for human rights, social equity, and world
peace and justice are a perfectly designed diversion in the defeated British Empire's
Hegelian-Fabian-Metaphysical-Theosophical Monopoly game. It's the most
successful con job in the history of the modern world.

The communitarian synthesis is the final silent move in a well-designed, quietly

implemented plot to re-make the world into colonies. To us it doesn't matter if there
is some form of ancient religion that propels the plotters, nor does it really matter if
it turns out they're aliens The bottom line is the Hegelian dialectic sets up the scene
for state intervention, confiscation, and redistribution in the U.S., and this is against
our ENTIRE constitutional based society. The Hegelian dialectic is not a conspiracy
theory because the Conspiracy Theory is a fraud. We've all been duped by global
elitists who plan to take totalitarian control of all nation's people, property, and
produce. Communitarian Plans exist in every corner of the world, and nobody at the
local level will explain why there's no national legal avenue to withdraw from the
U.N.'s "community" development plans.

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 BIBLIOGRAPHY

1. http://www.crossroad.to/articles2/05/dialectic.htm.

2. http://www.therightplanet.com/2014/01/hegelian-dialectics-for-dummies/.

3. https://www.marxists.org/reference/archive/hegel/help/easy.htm.

4. https://www.marxists.org/reference/archive/hegel/help/mean.htm.

5. https://www.britannica.com/biography/Georg-Wilhelm-Friedrich-Hegel.

6. http://www.iep.utm.edu/hegelsoc/.

7. http://www.philosophybasics.com/philosophers_hegel.html.

8. http://www.biography.com/people/georg-wilhelm-friedrich-hegel-
9333532#death-and-legacy

9. http://plato.stanford.edu/entries/hegel/.

10. http://plato.stanford.edu/entries/hegel-dialectics/.

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