avatarRita Harrison

Free AI web copilot to create summaries, insights and extended knowledge, download it at here

1146

Abstract

9d13">As the thing in itself cannot be known, we are left with patterns of rationality as the only relevant reality (idealism). These patterns of intelligibility structure reality, and like living things they can develop towards more rational states. The name for this kind of extended mind in German is <b>Geist</b>, meaning a combination of mind and spirit.</p><p id="8020">The development of Geist is driven by two processes: <b>differentiation / articulation</b>, and <b>integration</b>. Together, they comprise the <b>systematization</b> of the world itself. This autonomous system gradually evolves as it synthesizes opposing ideas through the dialectical process. In this way, rationality (and thereby reality) realizes itself, ultimately becoming self-aware in the form of the World Spirit (or God).</p><p id="ce4a">One of the consequences is that God, as the self-organizing principle of reality, is again seen as rational, and we can again access the divine through rational reflection. Hegel is effectively translating religion into philosophy.</p><p id="fbc4">While popular in his time, Hegel’s ideas faced critiques on numerous front

Options

s:</p><ul><li>Schopenhauer (and later Nietzsche) considered the intelligibility patterns to be driven by will (Will to Live, Will to Power), making them fundamentally irrational and arbitrary.</li><li>Kierkegaard criticized Hegel’s philosophy for being a purely intellectual system lacking in the participatory knowledge needed to cultivate wisdom. From the Kierkegaardian perspective, our attempts to realize the divine have been severed from personal transformation (they do not compel us to take the “leap of faith”).</li><li>Marx saw religion as an opium distracting us from the reality of how socioeconomic forces shape history through conflict. The participation that Hegel inherently lacked, Marx provided through a call to political and economic revolution.</li></ul><p id="dc4e"><a href="https://readmedium.com/summary-of-awakening-from-the-meaning-crisis-by-john-vervaeke-chapter-23-romanticism-0ded8b29cb29">Previous chapter: Romanticism</a></p><p id="24a8"><a href="https://readmedium.com/summary-of-awakening-from-the-meaning-crisis-by-john-vervaeke-chapter-25-the-clash-a8ea65710b2d">Next chapter: The Clash</a></p></article></body>

Body Dysmorphia

Photo by Yana Hurskaya on Unsplash

A dream where you give me a mirror (Look how beautiful you are) and the mirror looks back at me

vibrantly wanting me the way you do.

My eyelashes bashful, the room fills with smoke and I can’t tell if it’s you on fire for me or sparks of ignition before our demise

I risk a hazy peek, raising my eyes like a half-drunken cheers! following careless ideas

ask the mirror to hand me its infatuation to seduce and beguile me. Teach me how to fall in love with me.

You held out the mirror (Take a good look) froze a moment too long and together, we saw your moment of clarity:

you’re silent and terrored, mouth all agape at the real, fleshy me — pock-marked and pudgy pallid profane.

A crack in the mirror

my eyelashes, shut.

I can’t watch you quit, but I feel you depart and my throat (slimy thing) says goodbye to the air as it leaves to search the breeze for a prettier mouth

the air won’t return so my lungs quit me too

and my heart — running for its own life now, not mine – hews from my chest leaps from the ledge

as the smoke clears

and the mirror shatters

Poetry
Poetry On Medium
Creative Writing
Poem
Body Image
Recommended from ReadMedium