Latest news with #Hegel
Arab News
4 days ago
- General
- Arab News
What We Are Reading Today: Hegel's World Revolutions
Author: Richard Bourke G.W.F. Hegel was widely seen as the greatest philosopher of his age. Ever since, his work has shaped debates about issues as varied as religion, aesthetics and metaphysics. His most lasting contribution was his vision of history and politics. In 'Hegel's World Revolutions,' Richard Bourke returns to Hegel's original arguments, clarifying their true import and illuminating their relevance to contemporary society. Bourke shows that central to Hegel's thought was his anatomy of the modern world. On the one hand he claimed that modernity was a deliverance from subjection, but on the other he saw it as having unleashed the spirit of critical reflection. Bourke explores this predicament in terms of a series of world revolutions that Hegel believed had ushered in the rise of civil society and the emergence of the constitutional state. Bourke interprets Hegel's thought, with particular reference to his philosophy of history, placing it in the context of his own time. en historical ideas and present circumstances.
Indian Express
20-07-2025
- Politics
- Indian Express
What are the foundational values of civil services? (Part 2)
The Indian Civil Service stands as a cornerstone of our democracy, deeply rooted in ethical values that ensure not only efficiency at work but also pave a clear path for service aimed at uplifting the nation, its institutions, and individuals. In this second part on the foundational values of civil services, we continue from where we left off, addressing the question: What does it mean to be a civil servant with integrity and purpose? To address the case of objective decision-making, as well as behavioral errors at the macro and micro levels, a civil servant must possess the logical competency which Hegel referred to as a triadic movement, consisting of the dialectic illustration of thesis, antithesis, and synthesis. In such a case, self-knowledge reaches a stage where the subject and object are no longer different or distinct. Furthermore, to bring objectivity into decision-making, partisanship must be removed. A person must not take any side except the side of ethics, and thus reach a level where impartiality guides the decision-making process. If objectivity means remaining unbiased and being consciously certain or grounded in reason, then impartiality is that transparent conduct which is guided by fairness and equality. However, such states of reason depend on emotional stability, where the pain and pleasure of the self, as well as others, can be recognized. This can only be exhibited through the value of empathy, which is the highest form of emotional maturity. Ultimately, ethics deals with issues of morality and investigates the standards of moral judgment and the purpose of life. The value of empathy brings a person out of rival positions and prepares them to receive feelings—spoken or unspoken. Often, in a country like India, poor people feel frightened to talk to doctors, teachers, lawyers, bureaucrats, or even strangers. That hesitation and fear in communication have always been observed and remain vivid in public perception. Here, the value of empathy can bring the needed light of humanity, which is expected from those in power—officers who are diligent and astute. Objectivity, non-partisanship, and empathy are always needed in a democracy like India, where there is a huge gap in the purchasing power of the poor and the rich. Such values are relevant not only at the macro behavioral level but also at the micro, interpersonal level. Practicing these values consistently helps shape healthier personalities and minimizes internal contradictions like ego and inferiority/superiority complexes—especially within the services such as IAS, IPS, IFS, and State administrations. Values also help public servants build stronger teams, recognize others' contributions, and speak and act with maturity. For example, in the India-England Test series, more ethical conduct could have avoided naming a single player repeatedly in a press conference. Such restraint is part of ethical leadership. Ethical values also help in appreciating excellence, even amidst rivalry. That's why sportspersons like Tendulkar, Federer, or Jannik Sinner become role models—not just for their skill but for their humility. Values protect individuals from ego-driven conduct and promote emotional balance. By practicing these cardinal values, a person qualifies for the stage of integrity—the quality of having strong moral convictions and the will to abide by them in both professional and personal life. Given the impact a civil servant has on public welfare and resources, integrity becomes non-negotiable. It also enables officers to serve as ethical role models and provide effective leadership. Integrity naturally leads to commitment, the unwavering dedication to public service goals. Without it, the power or privileges of a position may derail a person from their duties. Commitment ensures that the officer remains focused on societal welfare rather than personal gain. In all interactions, cardinal values act like Kavach-Kundal (armor), freeing the self from ego and complexities, and evolving a person into their best version. If a civil servant succeeds in building trust, solving problems, promoting inclusion, and spreading peace and positivity, the purpose of public service is fulfilled. And that's exactly what the last person in a democracy is looking for—that person, that officer, being good. How does practicing cardinal values help a person attain integrity, and why is integrity non-negotiable for a civil servant responsible for public welfare and resources? (The writer is the author of 'Being Good', 'Aaiye, Insaan Banaen', 'Kyon' and 'Ethikos: Stories Searching Happiness'. He teaches courses on and offers training in ethics, values and behaviour. He has been the expert/consultant to UPSC, SAARC countries, Civil services Academy, National Centre for Good Governance, Central Bureau of Investigation (CBI), Competition Commission of India (CCI), etc. He has PhD in two disciplines and has been a Doctoral Fellow in Gandhian Studies from ICSSR. His second PhD is from IIT Delhi on Ethical Decision Making among Indian Bureaucrats. He writes for the UPSC Ethics Simplified (concepts and caselets) fortnightly.) Subscribe to our UPSC newsletter and stay updated with the news cues from the past week. Stay updated with the latest UPSC articles by joining our Telegram channel – Indian Express UPSC Hub, and follow us on UPSC section of The Indian Express on Instagram and X. For your queries and suggestions write at
Indian Express
27-06-2025
- Politics
- Indian Express
Support for war shows our alienation and longing for meaning
Written by Shibashis Chatterjee We claim to value peace, prosperity, and rational dialogue, so why does war continue to hold sway? The romanticisation, justification, and even mild appreciation of war in the public imagination, protests, and media appear to be on the rise globally — why? To resolve this apparent paradox, we must reconsider both the geopolitical and security contexts, as well as the fundamental principles involved. Examining Hegel, Carl Schmitt, and the Frankfurt School reveals the philosophical roots of a paradox: Rapid societal change is frequently accompanied by war despite its horrors. The destructive power draws many to it. Hegel viewed history not as a tranquil progression but as a dialectical process of contradiction and resolution leading to human freedom. War, for Hegel, was not merely destruction; it was a crucible. Hegel, in his 'Philosophy of Right', argued that war was necessary for a nation's ethical health, a moment where the nation's ethical core is strengthened and the state's sovereignty over mere materialism is proven. War is perceived as the ultimate solution in cultures experiencing prolonged economic, moral, or existential stagnation. It vows to shatter the numbness of liberal modernity. In a political culture that prizes technocratic control, turning citizens into consumers and politics into management, war appears as the violent yet necessary reconfiguration of history as a moment of negation with the promise of renewal. The attractiveness of war in certain areas is, in part, due to a penchant for dialectical change. For the disheartened worker in a decaying rustbelt town, the post-colonial youth yearning for redemption, and the ideologue craving purpose, war symbolises not only destruction but potentially rebirth. While bombs are falling, there is an illusion of becoming, of overcoming inertia through rupture. Prominent Weimar jurist and political theorist Carl Schmitt famously asserted that the core of politics lies in the differentiation between friend and enemy. He argued that liberal democracies attempt to manage political conflict by prioritising existing norms, procedures, and negotiations above fundamental challenges to their survival. He cautioned, however, that such stringent measures are unsustainable in the long term. Sooner or later, the political returns with a vengeance. This action is not merely a moral compromise that communities make with the state. It speaks to our yearning for community in today's isolated world. The ascension of ethnonationalism, the glorification of military sacrifice, and the acceptance of aggressive foreign policy all demonstrate a widespread yearning for decisive action in high-stakes political situations. It is becoming increasingly clear that liberalism suffers from a lack of political coherence and an incapacitating fear of conflict. Liberal democracies, while ostensibly committed to these principles, are now engaging in a form of illiberal militarism justified by appeals to national renewal. Hence, it turns out that war is not just a matter of geopolitics; it is a psycho-political performance in which fragmented societies attempt to reunite by targeting other conflicted societies. The Frankfurt School, particularly figures such as Adorno, Horkheimer, and Marcuse, offered a radical critique of the psychological and cultural functioning of late capitalism. What capitalist societies, in the end, managed to do was not resolve this discontent but sublimate it in the form of entertainment, commodification, and some form of superficial mass political participation. In advanced capitalism, war is then a spectacle experienced not through conscription but through consumption. Social media, Hollywood blockbusters, live-streamed combat, and video games make war a readily consumed commodity. It is not a sense of emotional shutdown but an unsettling and heightened sensitivity to feelings. Aestheticising war, pulling away to get caught up in the idea of it, paradoxically stirs up intense, if disturbing, feelings. The Frankfurt School would argue that war substitutes for the revolutionary energies that modernism suppresses. Only war can truly shatter a society that hides deep-seated inequalities behind a façade of consumerism and democracy. It is the negative dialectic let loose that roots not for freedom but for destruction. The significance of war as a moral economy cannot be understated; it provides purpose, engagement, and strength in an increasingly isolated and lost world. One of the things that makes war so seductive is the illusion of moral clarity. Even in times of peace, we face complex moral challenges, including systemic injustice, exclusion, and environmental damage. War, by contrast, simplifies. It reduces ambiguity in performance. It converts misdirected resentments into focused rage. Hegel's understanding of history was a battle of spirits. Schmitt insisted we ignore distractions to concentrate on pure, unadulterated politics and accept sovereignty in its fullness. The Frankfurt School warned us long ago that modern society would eventually gag on its dreams. Amongst them, they help us understand why more and more people in the world today are not simply willing to tolerate war but have come to support it. In different ways, these perspectives remind us that violence is not an innate human trait. Their frustration is rooted in the tediousness of the current system, which discourages innovation and critical thinking. The cruel irony is that the very war that holds out salvation causes despair. It consumes the same communities it claims to liberate, destroying the values it supposedly champions. Yet, reason is insufficient to combat resentment, alienation, and historical longing. To counteract the seductive power of war, societies need to address not just the material roots of discontent but also deeper philosophical and emotional voids. They need other ways to find meaning, purpose, and fulfilment, ways that do not depend on having an enemy on whom we can focus our collective fury. Until that happens, war will not only be championed by conflicted states but also celebrated in the depths of the popular mind. Ultimately, the return to war is not about the vengeance of geopolitics. It is profoundly about us, our alienation and longing for meaning, and our unhappiness with the world we inhabit. If war were solely Clausewitzian, we need not worry, but as Michel Foucault taught us, politics is war by different means. The writer teaches at Jadavpur University, Kolkata, and was the Eugenio Lopez Visiting Chair at the Department of International Studies and Political Science at Virginia Military Institute, US
Time of India
15-05-2025
- General
- Time of India
Upanishadic neti neti and hegelian dialectic
By Sumit Paul Upanishadic neti, neti, not this, not that, and Hegel's dialectic, while distinct, share a common thread: the use of negation and movement to arrive at a deeper understanding of reality. Though Hegel's dialectic focuses on developing concepts through thesis, antithesis, and synthesis, neti, neti is a process that enables an inquirer to arrive at the ineffable nature of Brahmn, Ultimate Reality. Hegel's dialectic is a method of philosophical inquiry positing that reality progresses through a dynamic interplay of opposing forces: a thesis, a proposition or idea; its antithesis, a counterproposition; synthesis, a new proposition that reconciles the two. Brihadaranyaka Upanishad employs neti, neti to describe the nature of Brahmn, the ultimate reality. While there are dissimilarities between Hegelian dialectic and Upanishadic neti, neti , both systems are unanimous on one count: rejection of absolutist ideas. Nothing can be called the ultimate truth because even the socalled truth is never the universal truth – neti, neti. What perpetually eludes us is the Ultimate Truth. According to Nyaya Shastra, there are only subjective truths and relative realities. Spiritual quest must never stop. It should go on and on. 'Tujhe paa lene mein woh betaab kaifiyat kahan/Zindagi woh hai jo teri justajoo mein kat gayee.' In other words, it's always better to travel than to arrive. Hegel believed that to negate is a man's intellectual fate. Both Hegel and Upanishads must be understood and appreciated in today's context of obstinacy, to use Foucault's phrase, when every religion insists that it's the only chosen path and every belief system calls itself the best and flawless. Both Hegel and Upanishads believe in transcendence of ideas and existing truths. Marcel Proust believed there was no end to spiralling ascendancy of quality. It's like perfection. You can only strive for it, but you can never become perfect. One, therefore, needs to keep improving and evolving till the last breath. To be an absolutist is to close all doors to Truth. Religions and their moral codes are periodic and relative truths. So, when we insist that what we know is the absolute truth, it blocks further inquiry and exploration into the nature of reality and different ways people experience Ultimate Reality. As veils lift, more profound mysteries, echoing ongoing nature of spiritual and intellectual exploration, are revealed to those who continue to inquire. As we peel away layers of ignorance or illusion, we will find that journey of understanding and knowledge is an ongoing process. Hegelian dialectics and Upanishadic wisdom emphasise that true understanding is not a destination but a continuous journey. Once we understand Hegelian dialectic and imbibe the spirit of Upanishads , we can expand the scope of our knowledge and understanding. It'll also mellow us, inculcate universal empathy and enhance our ability to engage in dialogue. For some, it may facilitate satori. Facebook Twitter Linkedin Email Disclaimer Views expressed above are the author's own.
CBC
14-04-2025
- CBC
Centretown break-ins spark calls for co-ordinated downtown strategy
Social Sharing At least two small business owners in Ottawa's Centretown neighbourhood say their stores were broken into and vandalized overnight Saturday. "It's never nice to wake up to a phone call from the police," said Jennifer Hegel, co-owner of The Red Apron, a prepared meal shop that's been operating on Gladstone Avenue for nearly 20 years. Hegel said police called her early Sunday after the shop's alarm was triggered. She was told someone had smashed a window to get in and was asked to come secure the site. "Our cash drawers had been dumped out onto the floor. They had been smashed open. Stuff had been rummaged through," Hegel said. "They made a tour through the kitchen and smashed another computer." 'Definitely not the first time' Just days before, Hegel said she noticed growing disturbances in the area. She and Jessie Duffy, owner of nearby café Arlington Five, met with Somerset Coun. Ariel Troster to raise concerns. Duffy's shop, just a few blocks away, was also broken into over the weekend. "It's definitely not the first time," Duffy said. "Whenever there's a window or door smashed, it's coming out of our small business budgets." Duffy said she feels unprepared to deal with what she sees as worsening social issues in the area. "I feel like we need all hands on deck," she said. "It'd be great to see Ottawa Public Health involved, more community health centres, more businesses, more city councillors. Everyone needs to be part of this... before our businesses start closing — because we're at risk of that." Policing effort has 'knock-on effect,' says councillor Troster believes efforts to reduce crime in the ByWard Market have pushed more vulnerable people into Centretown. Last June, Ottawa police launched the CORE (Community Outreach, Response, and Engagement) strategy in a bid to target eight crime "hot spots" in the ByWard Market and surrounding areas. "The targeted policing in the ByWard Market has had a knock-on effect," Troster said. "We saw a migration of even more troubled people [to Centretown] to access services or just to have a place to hang out. "We are one downtown ecosystem, and you can't just chase people from one side of the neighbourhood to the other," she added. Hegel said while she loves the community, it's become increasingly hard to run a business in the area. "We are really seeing a lot more activity since both the crackdown in the market [and also] the closure of the safe consumption site," Hegel said, referring to the transition of the Somerset West Community Health Centre's site into a homelessness and addiction treatment hub. "That is driving people onto the streets and into the community to consume and it's definitely not been good for business or for our community." City-wide approach needed Troster is calling for a city-wide approach to downtown safety, with services integrated across neighbourhoods. While the city has secured millions in provincial and federal funding for mental health and addiction services, Troster said demand is still outpacing resources. "I'm very happy we were able to secure that funding. Now we're doing that scale-up, but it never feels enough or fast enough." Troster said Centre 507, a 24-hour low-barrier drop-in centre at Bank and Argyle streets, is "completely overwhelmed" and she's advocating for another such facility. The rise in break-ins, she added, coincides with growing demand for food banks and housing — trends she sees as deeply interconnected. While there needs to be more visible support on the streets — including outreach workers and community police officers — long-term solutions are important, Troster said, to keep people from turning to theft out of desperation. "We know it's not enough," she added. "I'm listening to the community to fight for more, and I'm just really sorry this happened to those two wonderful businesses."
