Janko Stojanow



 Volume 3


The Absolute Truth vs. Absolute Freedom 







According to Hegel the general result of the history of philosophy is that throughout all time there has been only one Philosophy, all differences of which constitute the necessary aspects of the principle "Cognise yourself." This principle transpierces through and trough the whole Hegel's philosophical system: "To this point the World-spirit has come, and each stage has its own form in the true system of Philosophy; nothing is lost, all principles are preserved, since Philosophy in its final aspect is the totality of forms. This concrete idea is the result of the strivings of spirit during almost twenty-five centuries of earnest to become objective to itself, to know itself." (Hegel, Lectures on the history of philosophy, translated by E. S. Haldane and Frances H. Simson, volume 3, Medieval and modern philosophy, University of Nebraska Press, Lincoln and London, 1995, page 546) Furthermore, in §236 of The Encyclopaedia he says: "The Idea, as unity of the Subjective and Objective Idea, is the notion of the Idea - a notion whose object (Gegenstand) is the Idea as such, and for which the objective (Objekt) is Idea - an Object which embraces all characteristics in its unity. This unity is consequently the absolute and all truth, the Idea which thinks itself - and here at least as a thinking or Logical Idea." Yet, Hegel’s philosophy is a far cry from being satisfying. Hegel talks superbly about the Absolute Truth but hecannot and does not present the very Absolute Truth. 


Hegel knows perfectly well that his readers are bound to be disappointed by this only thinking or Logical Idea; however, he refuses "to indulge in a vast amount of senseless declamation about the idea absolute." (§237n) He claims that "its true content is only the whole system of which we have been hitherto studying the development," (Ibid.) it is "the living development of the Idea." (Ibid.) Nonetheless, Hegel is conscious of the fact that his Absolute Idea is not and cannot be satisfactory for he goes on to say: "The Absolute Idea may in this respect be compared to the old mart who utters the same creed as the child, but for whom it is pregnant with the significance of a lifetime. Even if the child understands the truths of religion, he cannot but imagine them to be something outside of which lies the whole of life and the whole of the world. The same may be said to be the case with human life as a whole and the occurrences with which it is fraught. All work is directed only to the aim or end; and when it is attained, people are surprised to find nothing else but just the very thing that they had wished for. The interest lies in the whole movement. When a man traces up the steps of his life, the end may appear to him very restricted: but in it the whole decursus vitae is comprehended." (§237n) The problem with Hegel's decursus vitae of the Absolute Idea is that its final result is the very idea of Absolute Truth, but not the Absolute Truth itself. 


Hegel can apply and does apply the categories of his pure logic everywhere else in his philosophy of Nature and philosophy of Spirit as well as in his philosophy of Right, which does not change at all the substantial fact that his Science of Logic is a poor means to develop the infinite wealth of the absolute, of the Divine. His logic expresses brilliantly the very idea of the Absolute Truth, but nothing more; it does not express all the categories of the Absolute, which categories are to be developed and revealed so that they include the real totality of the Absolute; not only its logicality but also its volitional material-entelechial character as the Philosophy of Absolute Rational Will does. Hegel announces the completion of philosophy - his philosophy being the highest apex of philosophy, - but in spite of the great speculative power of his Science of Logic the latter is still not enough and will never be enough. Hegel's old man is still a boy.


In theory Hegel's Absolute Idea is the Absolute Truth; in practice the latter is not known and grasped yet. Here we can see the contradiction between Cognition and Volition and its sublation - presumably, both are sublated by the Absolute Idea despite the fact that the latter is defined as Absolute Truth only. In his highly cognitive and intellectual philosophy Hegel tries to examine the Volition conscientiously and methodically but he abides by his Science of Logic in which he grasps the Volition as Notion. Thus, the total and infinitely rich content of Volition is not properly examined. Hegel's Absolute Idea is not the true sublation of Cognition and Volition for only the Notion - only the intellectual moment of Volition, - is taken out-and-out into consideration, while the volitional one is not truly sublated by the Absolute Idea and, consequently, the Volition of the Absolute is not thoroughly examined. However, could we expect more from the Science of Logic provided that the latter is only looking for truth, the whole truth, the Absolute Truth but not the Absolute Right, the Absolute Freedom, the Will of God? Paradoxically enough, in so doing, in its Absolute Truth, Cognition does not yet come to the truth. As a matter of fact, we see that the Hegelian “Absolute-truth-in-itself” replaces the Kantian “thing-in-itself.” This is the final result of a philosophy in which "This being-at-home-with-self, or coming-to-self of Mind may be described as its complete and highest end: it is this alone that it desires and nothing else. Everything that from eternity has happened in heaven and earth, the life of God and all the deeds of timesimply are the struggles for Mind to know itself, to make itself objective to itself, to find itself, be for itself, and finally unite itself to itself." (Hegel, Lectures on the History of Philosophy, translated by E. S. Haldane, in three volumes, Volume 1, University of Nebraska Press, Lincoln and London, 1995, p. 23)  The result is the same as the beginning for the purpose of the beginning is the principle "Cognise yourself." But is the advancement a remarkable one? We are told about the Absolute truth but the very Absolute Truth is not and cannot be given to us. Not only does Hegel admits it but he also explicitly presents the limits of intellectual philosophy: "Our standpoint now is accordingly the knowledge of this Idea as spirit, as absolute Spirit, which in this way opposes to itself another spirit, the finite, the principle of which is to know absolute spirit, in order that absolute spirit may become existent for it." (Hegel, Lectures on the history of philosophy, translated by E. S. Haldane and Frances H. Simson, volume 3, Medieval and modern philosophy, University of Nebraska Press, Lincoln and London, 1995, page 553) The ultimate truth of the world and about the world has not been told yet; everything is still in the future and will always be in the future. The Will to truth is insuperable and it is thoroughly engaged in its as much inherent as eternal process of striving for the truth in order to cognise itself but only to enter into infinite possession of itself and, consequently, to govern the World.

The philosophy of Absolute Rational WIll is a bold attempt to sublate Hegel's philosophy for never before has it been truly sublated. Paradoxically enough, only when we can sublate a philosophy can we understand and do understand it fully for there is no other proof that we have carried out the Herculean task

A philosopher can take the standpoint of Hegel's philosophy and stand in awe of this "once and forever majestic, sublime and sacred philosophy" as many philosophers do, but never will the Science of Philosophy take this standpoint for it is a science in the making, a science in ever-continuing development. It is their Hegelianism - for they acknowledge only Hegelianism as the only true and scientific philosophy, - that is in their way to see, cognise and will the world as it is, not as it is seen through the distorting magnifying glasses of their favourite Hegelian philosophy. Hegel is not the a and W of philosophy. His philosophy is still one of the very early stages of development of the Science of Philosophy. As long as they stay within Hegelianism, they want to succeed in achieving the impossible.

Persuading people who cannot or do not want to go beyond the founding principles of Hegel's philosophy is a time wasted and a labour lost. It is for this reason that at the very beginning of my website I quote Max Planck's words of magnificent truth, which I wholeheartedly agree with: "A new scientific truth does not triumph by convincing its opponents and making them see the light, but rather because its opponents eventually die, and a new generation grows up that is familiar with it." (Max Planck, a Nobel laureate and great physicist) 

Hegel's Notion is the ideal reflection of the Absolute Volition. Everything Hegel says is true because he tells us the true story of self-cognition of the material Rational Will. However, the aim of the absolute - its consummate good, - is not self-cognition only, the self-knowing itself Absolute Idea for the Absolute is infinitely more than that. Its ultimate aim is the willing itself and knowing itself Material Rational Will.

Only due to its dealing with itself alone could Spirit have tended to express superiority over Will. Intellectualistic philosophers fail to go beyond the notion of powers of Mind; for them both Will and Thinking are only different powers of Mind. They are not capable of thinking in the categhories of Absolute Rational Will and seeing Aristotle's Entelechy as Volition, i.e. as a category of the the Absolute Rational WIll. What they base their findings on is the decision making process which involves first and foremost Thought - the thinking brain. It is for this reason that they cannot and do not treat the Absolute in its entity.

We have to talk about Will in the categories of material Volition - the goal in-and-for-itself, the end in-and-for-itself. It is beyond knowledge. It transcends knowledge. It is infinitely more than intellectualistic knowledge. It determines the HOW's and WHY's of human history. Will speaks the most perfect "language" - the language of action; it is the absolutely actual.

Marx was utterly right to claim that Hegel's philosophy turned the completely actual world upside-down. The world presents different degrees of development of the totally real and creative in-and-for-itself having itself material Rational Will. As Natural Will it is Volition for itself, which in his philosophy Hegel calls the Notion in itself. True, in the beginning of its self-cognition the Absolute Rational Will is only notion in itself and is only rational in itself. Yet, due to its Volitionality not only does it have the desire to cognise itself and to become rational for itself, but also possesses the infinite power to realize its volitions. This is the reason that it begins to develop itself as Spiritual Will, whose development is perfectly well shown by Hegel due to magnificent speculative method he discovered. Nonetheless, as thinking itself thought the World Will is only Volition in itself, which in turn Hegel calls Notion for itself. Hegel's whole philosophy aims at describing the development of the Spiritual Will; however, the latter is highly insufficient as long as it is scrutinized in its one-sidedness. For only the unity of Natural Will and Spiritual Will is the total actuality of the material rational Willing. Yet, without question, Hegel's philosophy is a moment of a wider whole as it has been sublated, i.e. preserved and developed by the higher principle of the philosophy of Absolute Rational Will. The latter happily acknowledges that and includes Hegel's whole philosophy as a moment of its higher principle. 

Unlike Hegel's philosophy, which abandons politics, economy, trade, the philosophy of Absolute Rational WIll is so universal that it has them as its own inherent moments. (see Politovolia) 

Your brain cannot but "see" that in your complete actuality you are more than a Spirit and acknowledge that you are a Rational Willing Being. You do not only will to "cognise yourself." You will the total actuality of your human nature. Only due to your willpower you have the supreme determination of your will to have a car, a TV set, a computer, a flat or a house, enough food, you will to live in a good state with a stable economy. Examine your actual life in its truth! Providing that you succeed, you will realise that most of the time you do not "Cognise yourself" as Hegel teaches you but you "Will yourself." You will to live, you will to be in power over your immediate actuality, you will to be free for you are created by the Absolute to will yourself for not Spirit, but Freedom of Will is the supreme Good, the highest Good of humanity.

It is Will that wills to achieve its freedom, to free itself for Freedom contains in itself its infinite necessity to get into possession of itself; it has the volition in-and-through itself to come into possession of itself. It is the final End for itself, which it invariably realizes. This is the final end of God for God wills his own Will and nothing else he wills for himself. Jesus Christ, the Son of God acknowledges that saying in his utterly splendid prayer: "Thy Will be done." The problem is that the Church Fathers developed only the spiritual part of Jesus's teaching, which Hegel was tremendously influenced by. However, they abandoned the volitional part of his teaching. They failed to express Cod's Rational (Spiritual) Volitionalism; a failure that had tremendous consequences for the development of Western Philosophy.

Yet, nothing great has ever been achieved without Will. Will realises its own rationality in its knowledgeable volitions and desires. Of course, human beings think and know. Nonetheless, knowledge and thinking are needed and, for this and no other reason, created for the welfare of the as much Material as Rational Will. 

Due to its greatest goal to accomplish its complete reality and actually become a totally Rational Will, which freely rules the actuality of its own world, the Will has the desire to reveal to itself the truth of its own acts so as to overcome its state as Natural Will and become a Spiritual Will. For spirituality is a condition sine qua non for developing the highest end of Will and succeeding in coming to its supreme realisation as an absolutely active self-knowing Practical Will. It is the source of all rational volitional movements in the world and all actions in true practical life, in which it in-and-through-itself manifests its infinite power. Therefore, while the self-knowing Spiritual WIll is the truth of the acts of WIll, Practical Will is the acting of the true; it carries out into practice the truth of its own practical life and, in so doing, it comes to its consummate reality as Absolute Rational Will. Man is the total actualization of Absolute Rational Will and it is for this reason that Man and only Man attains to the complete Freedom of his own Will.

Man is a Will, an in-and-for-itself End of actual Will. Materialist philosophies cognise the material moment of actual Will while Rational Philosophy cognises its ideal moment, Spirit. It is exactly the philosophy of Absolute Rational Will that interweaves materialism and idealism for matter and Spirit are naturally and totally interweaved by the divine principle of Rational Material Will, which manifests itself in each material activity of Man, of humanity and aims at Freedom - its highest End.







Fighting for the unconditional right of the Philosophy of Absolute Rational Will to become a part of the culture of humanity and make Mankind more powerful through creating a society genuinely based on the supreme might of the principles of Absolute Rational Will,   

Janko Stojanow




Hegel links

    G.W.F. Hegel (1770-1831)    



                                    Hegel links                                                             Hegel's Major Works

                          Hegel Society of America                                                                   Encyclopedia Logic          

                                 Hegel by HyperText                                                                             Encyclopedia Nature          

                                 Hegel Texts Online (J. Carl Mickelsen)                                         Encyclopedia Spirit            

                                 The Hegel Society of Great Britain                                                 Science of Logic

                           International Hegel-Society, Berlin                                               Philosophy of Right              

                                 Hegel Archiv                                                                                        History of Philosophy        

                                 Hegel Glossary Hegel Glossary (J. Carl Mickelson)              Philosophy of History   

                            Hegel (Hegel (Google Web Directory)                                           Phenomenology of Mind              

                                 Hegel links on Hermesnet (Il portale di Filosofia)                      Hegel's system of Ethical Life

                                 Open Directory - Society: Philosophy: Philosophers: Hegel













  Go for it!

There is a tremendous amount of work to be done. Establishing a philosophical school which is primarily focused on the investigation and advancement of the Philosophy of Absolute Rational Will and wants to promote it is a must. This new school is bound to influence the development of the Science of Philosophy and establish a modern voluntarist movement. Exciting academic interest and pursuing this idea as far as it will go is the highest aim of the school, which wills to collect together people interested in the Philosophy of Absolute Rational Will and promoting collaborative research related to a modern voluntaristic philosophy, which trough and trough wholly and completely incorporates the heritage of intellectualistic philosophy and contains the latter in itself as sublated.  



 Go for it!

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