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It is easy to notice that reality is constantly changing. This change, however, occurs not only in terms of appearance, ie in aging animals or decrease in the leaves of trees, for example. Reality as a whole is dynamic in its essence, it is the process, activity is, ie movement. This dynamism of reality, according to Hegel, it allows us to think of it simply as a separate inert matter or substance of any higher spiritual or transcendent. For Hegel, the true manifestation of the Spirit is infinite or absolute. But what is this spirit? One can not understand the Hegelian Spirit as a simple religious entity (someone's soul is reincarnated, for example). According to Hegel, the Spirit manifested in and through the reality is unity. A lot of things and beings in the universe is not harmony, as beings separate from each other. They form a whole. This unit is the Spirit that makes a whole multitude of beings. Thus, the Spirit as compact unit that reality is absolute, totalizing. And how that Spirit is manifested in reality? It is movement, nature is dynamic and reflects this dynamism. The Spirit is manifested and recognized in the world, in the things. To create them Spirit creates himself. This movement reveals a key feature of both the Spirit, as the reality (after all they are sides of the same coin): dialectical circularity. For Hegel, the dynamic of the Spirit guard three different times: 1) "being in itself", 2) "being the other" and 3) "return to oneself." How is that? The Spirit is, first, himself, identical to itself. Then he reflects on what he creates, ie in the world, which is its negation, ie, its "other." Finally recovers when that reality back to rediscover itself as Spirit. The movement of fertility is an example of this: the seed that is itself primarily and essentially a flower, to die, to deny itself so that the flower may arise. These three moments of circularity dialectic of Spirit are identified by Hegel as "Idea", "Nature" and "Spirit", respectively. See, therefore, that the spirit and idea are the same spot: one start and arrival of another, forming a circle. Thus, the nature, the halfway point, "out-of-itself", it would also be a different way of Idea itself, as being-in-itself and the same Spirit, while overcoming or return-to-itself. Therefore, it becomes the idealist conception of reality that is the hallmark of Hegel's thought. Reality and thought, spirit and matter, are identical according to the philosopher: "Only the spirit is actually real." So this Absolute Spirit is revealed in the dynamics of reality. Reality also is movement, process. Process that is his-
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Lako je primijetiti da je stvarnost stalno mijenja. Ova promjena, međutim, događa ne samo u smislu pojavljivanja odnosno u starenja životinja ili smanjenje u lišću drveća, primjerice. Stvarnost kao cjelina je dinamičan u svojoj suštini, to je proces, aktivnost, odnosno pokret. Taj dinamizam stvarnosti, prema Hegelu, to nam omogućuje da mislim o tome naprosto kao zasebna inertnom tvari ili tvari bilo veće duhovne ili transcendentna. Za Hegela, istina očitovanje Duha je beskonačan ili apsolutna. Ali što je to duh? Čovjek ne može razumjeti hegelovski duh kao jednostavan vjerske osobe (nečija duša reinkarnira, na primjer). Prema Hegelu, Duh očituje i kroz stvarnost je jedinstvo. Puno stvari i bića u svemiru nije sklad, kao bića odvojene jedna od druge. Oni čine jedinstvenu cjelinu. Ova jedinica je Duh koji čini cijeli mnoštvo bića. Dakle, Duh kao kompaktna jedinica koja stvarnost je apsolutna, totalna. I kako da se Duh očituje u stvarnosti? To je pokret, priroda je dinamičan i odražava tu dinamiku. Duh se očituje i priznat u svijetu, u stvari. Da ih stvorili Duh se stvara. Ovaj pokret otkriva ključna značajka oba Duha, kao stvarnost (nakon što su svi oni su strane iste medalje): dijalektički cirkularnost. Za Hegela, dinamika Duha straže tri različita puta: 1) "što u sebi", 2) "kao drugi" i 3) "povratak u sebi." Kako je to? Duh je, prvi put, sam, jednako samom sebi. Onda je on razmišlja o tome što on stvara, odnosno u svijetu, što je njegova negacija, odnosno, njegova "drugog". Konačno oporavlja kad se to vratiti u stvarnost sama otkriti kao Duha. Pokret plodnosti je primjer za to: sjeme koje je samo po sebi i prvenstveno biti cvijet, da umre, kako bi se zanijekati da se cvijet može nastati. Ove tri trenuci cirkularnost dijalektike Duha su identificirani od strane Hegel "Idea", "priroda" i "Duh", respektivno. Vidi, dakle, da je duh i ideje su isti spot: jedan je početak i dolazak druge, tvoreći krug. Dakle, priroda, pola puta, "out-of-sama", to će također biti drukčiji način Sama ideja, kao-u-sebi, a isti Duh, dok prevladavanju ili povratak-na-sama. Dakle, to postaje idealist poimanje stvarnosti to je znak Hegelove misli. Stvarnost i misao, duh i materija, identični su prema filozofu: "Samo je duh zapravo pravi." Dakle, ovo Apsolutni Duh se otkriva u dinamici stvarnosti. Stvarnost također je pokret, proces. Proces koji je njegov-