The Anthropological Content of Thinking: The Place of Thinking Among the Essential Forces of Man According to Hegel

S. V. Voznyak; V. S. Voznyak

doi:10.15802/ampr.v0i25.307673

Authors

S. V. Voznyak Vasyl Stefanyk Precarpathian National University, Ukraine https://orcid.org/0000-0003-2268-5736
V. S. Voznyak Drohobych Ivan Franko State Pedagogical University, Ukraine https://orcid.org/0000-0002-6877-3785

DOI:

https://doi.org/10.15802/ampr.v0i25.307673

Keywords:

essential human forces, anthropological content of thinking, thinking (mind), sensuality, will

Abstract

Purpose. By appealing to Hegel’s philosophy, the article aims to understand the role of thinking through its relation to other essential human forces – feeling and will. Such a problem statement reveals the anthropological content of thinking, which is necessary for conducting a critical analysis of human nature. Theoretical basis. To realize the set purpose, the dialectical-logical method of categorical-reflexive analysis for texts and realities of human existence in the world is applied. Originality. The authors proceed from the fact that the usual way of interpreting thinking as existing alongside feelings and will is theoretically unsatisfactory since thinking is taken in a reduced way – only in its mental form. Thinking, as the mind itself, does not exist next to feelings and will, but permeates them through, at the same time being enriched by their definitions. In this case, thinking appears as an activity following the objective laws of reality itself, which implies a necessary and conscious change by the subject of the forms and schemes of its activity. The authors claim that the Hegelian paradigm of the interpretation of thinking as the substance of everything spiritual makes sense and provides an opportunity to adequately understand the nature of both feelings and will. Conclusions. Accusing Hegel of absolutizing thinking, attributing to him "panlogism" appears unfounded, since Hegel understands logic itself in a fundamentally different way. The interpretation of feelings and will as a kind of specifications of thinking by no means reduces them to thinking, but allows us to see their imbued with thinking as an orientation to reality itself in its essence, and not to partial features of the subject. Such an understanding of human nature is capable of adequately orienting pedagogical theory and practice toward the formation of a holistic culture of the individual as a culture of mind, feelings, and will.

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