>>24583574
>It's a good de-demonstration of the flaws of Monism/Absolutism
It’s not even an objection, only an exposition
>we are self-studying an accident of supposed monistic entity;
Hegel defends the unity between essence and phenomena. Essence must make itself manifest into an other, and it is nothing without manifestation, only an empty potentiality. The accident is not something that comes from the outside of the essence and gets contingently attached to it. It is the very same activity of the substance becoming other and recognizing itself in that otherness. Thus, the Absolute is not a static substance, but a dynamic subject. You could call this movement love, for love is the recognition of the self in the other and the other in the self. Both are both the self and the other, while retaining their selfhood and otherness.
>thus all observations of the dialectic are penumbra illusions/contradictions by nature of the Absolute being unknowable outside of Itself
There is nothing outside of the Absolute Idea. If some contingent existence appears as if it were outside of the Idea, it’s because you haven’t seen deep enough. You could also say that the “outside” is the activity of the “inside” which is ultimately reconciliated while preserving its otherness.
>thus Hegel Dialectics becomes a self-defeating argument as you can be talking in circles about an the verisimilitude between the infinitude of illogical systems and/or navel gazing fictions (e.g. the dialectics behind metaphysics of Star Wars)).
Not sure what you’re talking about, but Hegel never tries to rely on verisimilitude or try to ground the system on some fiction (see his discussion of possibility in the logic of essence). The actual is rational and the rational is actual.
>Also if Hegelian dialectics were true, then we're all just one unreliable schizophrenic Person (or Will to Schopenhauer's aesthetics). It applies the flaws of the human microcosm (the conflicts between our mind, body, and spirit) and erroneously applies them to The Universe/God/Nature; while we have no backing evidence that we made place nor ourselves. We are created creatures.
Hegel follows the distinction between the infinite subject (God) and the finite one (us). Both are radically opposed, and it’s the infinite one that posits the finite one, in a desire to self recognize itself in the figure of an other. Logos becomes Flesh, and this movement is Spirit. That’s the Christian Trinity. It’s not that each individual person is God, but that the history of humanity is the development towards reconciliation with God. God doesn’t just live in some abstract realm, but becomes real in the world throughout this process of self-recognition. Thus the history of God is the history of humanity, not in the sense that humans are gods or are divine in virtue of their own finitude, but they’re in a journey towards the reconciliation of divinity.
