A Quote by Simone de Beauvoir
The Communists, following Hegel, speak of humanity and its future as of some monolithic individuality. I was attacking this illusion.
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At some point, you realize you can't provide a perfectly monolithic description of a foreign culture's future any more than you can provide a monolithic description of your own hometown's future. Your choices about what to emphasize and what to leave out make all the difference, and ultimately, your fingerprints and biases and viewpoints are going to be all over the story.
It is this power structure which the Radical Right in the United States has been attacking for years in the belief that they are attacking the Communists.
The part of you that is unhampered by illusion-the illusion of time, the illusion of powerlessness, the illusion of impossibility-i s waiting for you to slow down and open up so that it can speak to your consciousness. In some unguarded moment, you will hear its wildly improbable words and know that they are guiding you home.
There are differences between us. But it doesn't make sense to emphasize that, because my future and yours is connected with everyone else's. So we have to take seriously our concern for all of humanity. When we focus on our individuality, humanity inevitably suffers. And once humanity suffers, each one of us will also suffer.
Since substance is infinite, the universe as a whole, i.e., god, Hegel is telling us that philosophy is knowledge of the infinite, of the universe as a whole, i.e, god. You cannot get more metaphysical than that. I think that Hegel scholars have to admit this basic fact rather than burying their heads in the sand and trying to pretend that Hegel is concerned with conceptual analysis, category theory, normativity or some such contemporary fad.
Science fiction is a great way to pretend you are writing about the future when in reality you are attacking the recent past and the present. You can criticize communists, racists, fascists or any other clear and present danger, and they can't imagine you are writing about them.
Asian-Americans, we're not a monolithic group. There might be some Asians who are second-generation, third-generation, who may not speak the language that their parents or their grandparents spoke.
You have the illusion of free will, but, in fact, that illusion comes about because you don't know the future. Because you are a prisoner of the present, forever locked in transition, between the past and the future.
Hegel remains of great importance to understand ourselves, but essentially because we have all grown out of a reaction against Hegel.
Where have we come as a country, when loving the Constitution, being a patriot, loving Jesus is extremist? Let me tell you what I think is extreme, is a president who was raised by communists, taught by communists, who was supported by communists, and whose self-appointed, self-admitted heroes are communists. And that, I think, is un-American.
Whether we love humanity or not, we must realize that we are part of it. My future depends entirely on the future of humanity, and so I am compelled to take care of humanity. That is why being compassionate is actually in my own best interest. And a symptom of my own peace of mind is that I can share comfort with others around me.
Arriving someplace more desirable at some future time is an illusion. This is it.
Globalization is not a monolithic force but an evolving set of consequences - some good, some bad and some unintended. It is the new reality.
The American people are sick and tired of being afraid to speak their minds lest they be politically smeared as 'Communists' or 'Fascists' by their opponents. Freedom of speech is not what it used to be in America. It has been so abused by some that it is not exercised by others.
Georg Hegel viewed the "great men" as instruments of something far greater. Hegel believes that an individual can indeed embody the zeitgeist for a moment, but also that the individual isn't always clear they are doing so.
[T]ruly to escape Hegel involves an exact appreciation of the price we have to pay to detach ourselves from him. It assumes that we are aware of the extent to which Hegel, insidiously perhaps, is close to us; it implies a knowledge, in that which permits us to think against Hegel, of that which remains Hegelian. We have to determine the extent to which our anti-Hegelianism is possibly one of his tricks directed against us, at the end of which he stands, motionless, waiting for us.
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