The Absolute In Hegel's Idealism

Hegel’s idealism is famous for its dialectic method. The dialectic method is based on the assumption of the identity of thought and things. It is the thought itself, which passes from the abstract to the concrete, from the empty to the fuller ideas. Ultimately things are nothing but a system of thoughts. According to absolute idealism of Hegel there is only one reality. The key motion of Hegel is Geist. In a preface, Yovel’s commentary on Hegel, explains that it is customary to point out the goal of his writings, but by the nature it is inadequate and contrary to its purpose that it is difficult to exhibit or present philosophical truth. Yovel focuses on Hegel’s Phenomenology of Spirit. Also, philosophy goes essentially in the element of universality

Absolute contains two elements which are the substance and subject. Both of this hold equal importance of Hegel. According to him absolute is the most fundamental principle of reality. And its abstraction exists merely in thought without actualizations. Again there is an analogy to Aristotle’s ideas such as a substance, matter, subject and form. This would suffice as a starting point and as we proceed it would be refined and understood. Therefore, substance is the passive elements while the subject is active and dynamic. Absolute exists as substance and subject simultaneously. Substance is that which is determinate and unchanging of the absolute whole subject is pure activity. The latter is also viewed as representing the self- realizing impulse of the absolute. Hegel argues that absolute exists as a self conscious being and not as a blind necessity. Subject does not exist as an abstract. Subject (agency) exists and uses a substance as its embodiment. Substance is the medium through which subject externalizes or manifests itself. Truth needs to be expressed both as a substance and as a

The subject sees and reflects on itself as the other initially. But this distinction between the subject and object lapses. In the same way in the process of reflection, the reality is considered to be the other with its own determinations. Initially this happens, but in the final understanding, reason is found in the world and the reality is seen as oneself without any distinction between the subject and the object. The lapse of this distinction opens space for non-alienation, feeling of home in the world. Also, Yovel explains what this phenomenology of spirit presents. According to him, the becoming of science in general or knowing in general is the customary points of the phenomenology of spirit presents. It is known at the outset and immediate spirit is the spiritless which is sensibly consciousness and therefore in order to become actual knowing or to generate the element of science is its pure concept and that consciousness must work its way through a long road. So this simply means that the phenomenology is neither an introduction to the philosophical science nor its grounding, although it contains elements of science and its