State, Science and Education (3) as a Reflection Anti / Spirit Hegel's Philosophy of History Development
- Author Borislav Bijelić
- Co-Author Snje?ana?oki?
- DOI
- Country : Bosnia and Herzegovina
- Subject : Economics and Entrepreneurship
Keywords : State, bureaucracy, science, knowledge, power, education
Abstract
The focus of the two previous text was aimed towards highlighting correlating duplication of state and civil society as a special contribution of Hegel's political and economic theory and importance of private property rights as two key sources of development freedom and progress towards the absolute, mental. The authors will present a discourse on the paradigm of the modern state, which is confirmed by Hegel's views on one side and simultaneous propulsion entirely new influential agents (financial magnates - money managers, media, intellectual property - the cognitive capitalism, izmještenos power in relation to power, instrumentalization mind, artificial intelligence) that is lost horizon departing from Hegel's picture of the development of history as a process of emancipation and liberation of man, through a dialectical interweaving of necessity and freedom. In that regard, the fact that Hegel did not indulge in the temptations of predicting future events is underlined. For Hegel, history has an unambiguous goal. The Idea of Freedom. It is toward Hegel, the uneducated individual through action, to struggle for recognition, mediation and overcoming as the assumptions of advancement toward knowledge, until the degree of self-ascendancy or absoluteness reaches. But this is not possible in anarchic society. This is only possible in the state as a self-conscious customary substance pervading the "living spirit". In a country in which the individual, through the developmental dynamics of the practical realization of an objective spirit through bureaucratic rational will, can only reach the domain of self-confidence or have its "substantive freedom". In doing so, Hegel, through the parable of the "mindlessness of the mind", emphasizes that both means that are not obvious reflections of the mind, but the product of cunning, develop into consciousness in the mind. However, the problem arises when the mind succumbs to cunning insight. Namely, in the cunning of the mind, it is the mind's goal, while in the cunning deceit, the mind is sunburned into a mere agent. This paradox is particularly pronounced in the conditions of the more pronounced domains of the state which, contrary to Hegel's developmental constructs, are reflected in the repression, control, control and production of fear. It is about Fuko's permeation of knowledge and power through which techniques of reign and manipulation are perfected, which, like Platon's shadows from the cave allegory, follow the advancement of the historical idea of freedom, whereby the scene is the suppression, limitation and threat of freedom. The above refers to the turning of Hegel's spirit of the Absolute and unsafe walk to the ever more persistent departure from the spirit of the Absolute. More and more philosophers, academics, warn that the initial movement is directed towards Hegel's overcoming of the contradictions of the subjective and objective and thus the end of history, directed towards the deceitful cunning, the rise and the absolutization of the objective within which the spirit is allowed to appear and moves just as an illusion, as antispirit.
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