El ser como devenir y su relación con la verdad en la fenomenología del espíritu de Hegel

Abstract

The problem that arises in an immediate way is if the being remains in his identity or you he/she disintegrates when passing to aninfo:eu-repo/semantics/other determination, it is necessary to know what it is what remains of the being if their essence is the change and the infinite transformation. Being is never similar to itself, either as abstraction of the thought or as a concrete being, it always changes in its he/she differs and in their negation, although it conserves something in their previous ways, the being it is identical in their difference. The being says of everything and of something matter, is the universal thing and he matter at the same time, is said of the whole reality and of the particular entity and singular, it is preached of the me and of the us. The being refers to something, and that something it belongs to the sphere of the being, the being he/she refers to the entities and the properties of the entities, without the concept to be anything one can think or to say, anything one can understand if it is not on the being's base. For that reason, the being is not a pure concept of the understanding, neither it is what is there outside of the (to exist pure), the being is in the part and in the everything, and that everything is already contained in the part that he/she spreads as moment of the entirety that is conforming to. The being is thought by the human being, the human being it is in the being. " [...] in any place, neither in the one sky neither in the earth, there is something that doesn't contain in yes both, the being and he/she swims" her 2 All reflection type, of thought and of preaching it contains and he/she comes off of the being's preconception and of their internal negation that is the he/she swims. It is in fact Hegel who conceives a positive characterization and including of he/she swims her, since this you he/she thinks and one can say, the one swims it is. The one swims it is and it is the same thing that the being, the one swims being that opposed the being "goes together" to this, the immediate content of both it is equivalent, they are the uncertain and empty, they are the same thing. " [...] to be and anything is one and the same thing." 3 the being and the one swims they are manifested in a dialectical game, in a constant one to pass of one to info:eu-repo/semantics/other, in a to pass over of the being to he/she swims her and of he/she swims her to the being; the being and he/she swims her they are in one unit in the one that at the same time differ one of info:eu-repo/semantics/other, they are on in one differentiated unit, "the being and he/she swims her they are not one and the same thing." 4 the movement that you it gestates among the being and he/she swims her it is what should understand each info:eu-repo/semantics/other as becoming. Becoming is the being's truth and of he/she swims her, it is the unit of being and anything, unit that is given in the opposition of both elements. The being's truth, as well as the one of he/she swims her, it is, for rising, the unit of both, this unit is becoming." 5 becoming constitutes the one fundamental axis of the thought hegeliano, is what prints him/her force and sense to the dialectical. For Hegel the reality is something that you that it is gestating and developing, the reality never puts on as concluded but rather he/she goes being formed for yes, becoming is the one motor of the world, is the sense of the natural and historical reality. But what moves and he/she becomes becoming he/she is the being, the being it is what moves and he/she goes spreading in the one world and in the history, the being is the flowing substrate of all the determinations. For the one to become the being and he/she swims her they are understood as a to happen, the being been founded as becoming it is a to always come on yes when passing over to the info:eu-repo/semantics/other one and when overcoming it inside yes.

El problema que surge de manera inmediata es si el ser permanece en su identidad o se desintegra al pasar a otra determinación, hay que saber qué es lo que permanece del ser si su esencia es el cambio y la trasformación infinitas. El ser nunca es igual a sí mismo, ya sea como abstracción del pensamiento o como un ser concreto, siempre cambia en su diferencia y en su negación, aunque conserva algo de sus formas anteriores, el ser es idéntico en su diferencia. El ser se dice de todo y de algo particular, es lo universal y lo particular al mismo tiempo, se dice de toda la realidad y del ente particular e individual, se predica del yo y del nosotros. El ser se refiere a algo, y ese algo pertenece a la esfera del ser, el ser se refiere a los entes y a las propiedades de los entes, sin el concepto ser nada se puede pensar o decir, nada se puede comprender si no es sobre la base del ser. Por eso el ser no es un concepto puro del entendimiento, ni es lo que queda fuera del ahí (existir puro), el ser está en la parte y en el todo, y ese todo ya está contenido en la parte que se despliega como momento de la totalidad que está conformándose. El ser es pensado por el ser humano, el ser humano es en el ser. “[...] en ningún lugar, ni en el cielo ni en la tierra, hay algo que no contenga en sí ambos, el ser y la nada” 2 Todo tipo de reflexión, de pensamiento y de predicación contiene y se desprende de una preconcepción del ser y de su negación interna que es la nada. Es precisamente Hegel quien concibe una caracterización positiva e incluyente de la nada, ya que ésta se piensa y se puede decir, la nada es. La nada es y es lo mismo que el ser, la nada siendo lo opuesto al ser “va junto” a éste, el contenido inmediato de ambos es equivalente, son lo indeterminado y vacío, son lo mismo. “[...] ser y nada son uno y lo mismo.” 3 El ser y la nada se manifiestan en un juego dialéctico, en un constante pasar de uno a otro, en un traspasar del ser a la nada y de la nada al ser; el ser y la nada se encuentran en una unidad en la que al mismo tiempo se diferencian uno de otro, están puestos en una unidad diferenciada, “el ser y la nada no son uno y lo mismo.” 4 El movimiento que se gesta entre el ser y la nada es lo que se debe entender como devenir. El devenir es la verdad del ser y de la nada, es la unidad de ser y nada, unidad que se da en la contraposición de ambos elementos. “La verdad del ser, así como la de la nada, es, por consiguiente, la unidad de ambos, esta unidad es el devenir.” 5 El devenir constituye el eje fundamental del pensamiento hegeliano, es lo que le imprime fuerza y sentido a la dialéctica. Para Hegel la realidad es algo que se que se está gestando y desarrollando, la realidad nunca se pone como finalizada sino que se va formando por sí, el devenir es el motor del mundo, es el sentido de la realidad natural e histórica. Mas lo que se mueve y se transforma en el devenir es el ser, el ser es lo que se mueve y se va desplegando en el mundo y en la historia, el ser es el sustrato fluido de todas las determinaciones. Por el devenir el ser y la nada se comprenden como un acaecer, el ser fundado como devenir es un venir siempre sobre sí al traspasar al otro y al superarlo dentro de sí.