Felsefe Tarihi 2.Cilt

To see the designs that posit the diversity, variety and difference of the movement of thought in history (and time) through their distinctions, as phenomena of the movement of a single Thought that disperses itself, multiplies itself and then gathers and unites itself; to comprehend this spatial and temporal movement as the self-construction of Thought; To say that eclectic and sequential thoughts in time or side by side in space appear through a dynamic form that establishes this succession or juxtaposition; To structure the History of Philosophy as the history of thought gaining its own form by breaking away from sensuality, particularity, and subjectivity, and the formation of its Concept; and to realize this project of frightening breadth - to turn the History of Philosophy into the history of Philosophy - by backing it with the meticulous methodology developed in the Phenomenology of Spirit and the Science of Logic; I think this is what characterizes Hegel as a Philosopher, surpassing even Aristotle as he was known until then.

In the First Volume, after a very extensive methodological Introduction in which he explains how the History of Philosophy and the Concept of philosophy overlap, he exhibits the determination of thought from Thales to Plato by looking at the historical motifs of Chinese and Indian Philosophy. The Second Volume begins by devoting extensive space to Plato and Aristotle, and moves from the Stoics to the Epicureans and Skeptics, ending with the Neoplatonists. While thought moves from abstract to self-determining thought with the break from naturalness in all these mediations, from Thales to Anaxagoras, Sophists exhibit certain stages of the formation of the principle of subjectivity in Socrates and Socratians; and finally, in Plato and Aristotle, the thought rising towards the integration of the Idea, although it is concrete only in itself in Plato, begins to find its ideal form in Aristotle, but the content of the world is outside it. The thought that meets with the content of the world in dogmatism encounters with the same force the denial of all this content in skepticism. Where, in the Stoics, an “inner demand” exhibited subjectivity again, but this time at a higher moment, the Neoplatonists, according to Hegel, recognized the nature of spirit and thought of it concretely as the One. After this moment in which thought attained its unity, albeit externally, new moments in which it moved towards its own freedom will emerge with the Middle Ages and modern philosophy, and these are now the subject of the Third Volume.

(From the Promotional Bulletin)

Dough Type: 2nd Dough

Number of Pages: 408

Size: 13.5 x 19.5

First Printing Year: 2019

Number of Printings: 1st Edition

Language: Turkish