THE FOURTHWAY MANHO E-JOURNAL
Volume 93 December 10, 2019
HEGEL AND HIS PHILOSOPHY OF NATURE
By Professor Dr. Tan Man-Ho
(An excerpt from the original work, Real World Views, Book 1 by Professor Dr. Tan Man-Ho entitled "New Trends in Dialectical Philosophy, Economic Forces in Society, Natural Science and Philosophy of Nature ", March 1972 ~ June 1973 Discourses, Chapter 6, Section A: "Hegel and His Philosophy of Nature" pp. 109 ~ 114)
A. HEGEL AND HIS PHILOSOPHY OF NATURE
1 “If the Hegelian system is to be fully appreciated, it has to be grasped as a whole.” The philosophy of nature of Hegel is an attempt to view natural sciences as a whole.(Dr. Michael John Petry, Hegel’s Philosophy of Nature)
“The universe is a
system, whose very essence consists in subordination; a scale of beings
descending, by insensible degrees, from infinite perfection to absolute
nothing.” (Soame Jenyns)
This state resembles the Enneagram of Everything living (the great chain of
being), where the universe is a system that begins from the Absolute
(Perfect) descending in an octave by the force of three and limits of seven
down through two decelerating points to the infinite absolute nothing, and
vice-versa. (Gurdjieff) .
.The 'Big Bang' that creates the Universe is the point of the Absolute that in its becoming, creates the universe being .......
Hegelian terminology is not an accidental arising out of subjective desires. The real world is as such that ordinary institutionalized vocabulary and grammar cannot be used effectively without distortion of the deeper and ultimate meanings and intentions of consciousness that has arisen from reflecting the real world mind within the language itself. Nature never obeys vocabulary and grammar proceeding in the something called thought. For nature bends this way and that way, cries by itself, laughs by itself, moves by itself, makes funny, startling ever-queer gestures, etc. It pulls particles into itself and repulses them too, and so it is best to call this ‘being-pulling-into-one-and-into-itself-at-the-same-time-pushing-away’ creating separation and externalization. Therefore, individualities stand external to one another and serving one moment for the other – being-for-other and at the same time serving itself – being-for-self. The individuality is a gravity-center concentration of matter.
2 Hegel is well acquainted with all the natural sciences of his day. What about the current contemporary sciences? Planck’s, Einstein’s, Minkowsky’s,…….? One thing is sure, the Hegelian essence and style will still prevail as the most general laws of the dialectic will still prevail in contemporary sciences.
3 It is possible to comprehend Hegel’s ‘Philosophy of Nature’ with a psychological eye, the psychological methodology of Ouspensky.
Either the world is inside consciousness or consciousness inside the world. Both are equally right. The Earth is a material being with consciousness whose physical bodies consist mainly of the atoms, the electricity, the chemical motion, the inner light, the electromagnetic heat, the sounds and the psyche.
4 An intelligent question is a question from a higher level of being. Hegel’s espouses nature as if it has soul or souled nature, some sort of aliveness. Hegel’s language is another real world view, and narrates about nature with extraneous seeing which are not evident in contemporary formal logical scientific writings. This philosophy of nature interprets concepts in the minds of scientific people by observing the scientific minds, and narrating about it as an outsider using its own terminologies known as the dialectical terminologies such as individuality, being, being-for-self, being-for-other, being-in-self, determinate being, internalities, externalities, sublation, relations, process, opposition, motion, hierarchy, level, sphere and notion, . The scientist sees the external world and comes out with new ideas. Hegel’s philosophy of nature is the dialectics of the ideas of nature of these scientists. It is a philosophy of the special sciences not alone but as a general and universal whole. So is the way of this type of philosophication of the special sciences.
Hegel speaks about Physics as:
“Matter has individuality to the extent that it is determined within itself by having being-for-self developed within it. It is through this determination that matter breaks away from gravity and manifests itself as implicitly self-determining. This is its immanent form, by which it determines spatiality in the face of a gravity which formerly received this determination as something opposed to matter, and as a centre to which matter merely aspired.”
“Physics has as its content:
a) The universal individuality of immediate, free, physical qualities.
b) The particular individuality of the relation of form, as a physical determination, to gravity, and of the determination of gravity by this form.
c) Total or free individuality.
“Physics qualities in their primary immediacy are external to one another in an independent manner as the heavenly bodies, which are now physical determined. Secondly, they are related to the individual unity of their totality as the physical elements. Thirdly, they are the process, which gives rise to what is individual in these elements – the meteorology process.”
“Heim,…… has attempted to show that in the era which preceded the geological revolutions of which we have evidence, the form of the Earth must have resembled that of the Moon. The Moon is crystalline, but it lacks water, and it might be said that by attempting to quench the thirst of its rigidity by integrating itself with our sea, it causes the ebb and flow of tides (with the aid of Mr. Gravity) and through him the water rise, having a mind to escape to the Moon, and the Moon is about to clasp them unto itself. (Hegel’s Philosophy of Nature, Volume II, Addition by Dr. Michael John Petry, p. 28, George Allen and Unwin Ltd, 1970)
Hegel speaks of a cosmology in the spirit somewhat similar but not too exaggerating as the oriental cosmology of celestial beings directing, administrating, operating and reciprocally maintaining the universe.
5 Vibrations in nature, as according to Dr. Michael John Petry (Addition) in the Philosophy of Nature and also that of Hegel in essence.
i. “Vibrations are the tremulations of matter within itself. Matter is not annihilated within its negativity, but maintains itself as sonority. A sonorous body must be a material physical surface or line; it must also be limited, so that the vibrations travel along the whole line, are checked and returned.”
Sociocosmic vibrations are the tremulations of the individual human beings within themselves after biocosmic reproduction. The individual is not annihilated (or there is no more sociocosmoses to talk about) within its negativity, but maintains itself as sociority. A sociorous body must have sociocosmic stopinders (sociocosmic concentrations of the individuals, groups and organizations of various types including families, businesses, states, nations and the world of nations). It must have the boundaries and limits, so that the sociocosmic vibrations that travel along the whole boundary are checked and returned. Sociocosmic stopinders (notes) are identification and modifications of the general sociocosmic vibration for its sociocosmic concentrations to present the regularity of this sociocosmic vibration according to the laws of octave. The complete calibration of the whole of the sociocosmic vibration shows its fundamental sociocosmic periodicity in the form of sociocosmic music.
ii. “A stone merely sounds when it is struck; there is no sonorous tremulation, because although shock certainly propagates itself, it does not return to itself.”
Here a sociocosmic individual comes into the sociocosmic vibration through a biocosmic input but in a pair of opposites (man and woman) as the material basis for the sociocosmic activities. The sociorous bodies are produced through this biocosmic reproduction of human beings. So sociocosmic shocks arising from the individuals will propagate through sociorous tremulation to all the sociocosmic stopinders. However, the propagation can be limited by the number of human beings, the geographical distance, the psychological distance, the degree of development of communication technology and the “thickness” (the degree of security) of the boundaries of the individuals, the group, the family, the organization, the state and the nation.
6 On dialectical idealism of Hegel (The science of Logic)
1. log2 8
3. log2 8 = 3
5. log2 8
6. 3 = log2 8
7: and so on and so forth
1 : Pure being
2: Pure nothing
3 : The becoming (the determinate being & determinate nothing)
4 : Determinate nothing into pure being
5 : Determinate being into pure nothing
6: The becoming (the determinate being & determinate nothing)
7: and so on and so forth