By Richard Dien Winfield
This textual content offers a really accomplished consultant to 1 of an important and tough works of recent philosophy. The systematic complexity of Hegel's radical venture within the Science of Logic prevents many from realizing and appreciating its price. by means of independently and severely operating via Hegel's argument, this publication bargains an enlightening reduction for learn and anchors the Science of common sense at a crucial place within the philosophical canon.
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Additional info for Hegel's Science of Logic: A Critical Rethinking in Thirty Lectures
Example text
Because logic is thought thinking itself, it determines itself, rather than being determined by something outside itself. Whereas formal thinking requires an external subject to intervene because the contents of its thought do not connect and order themselves, logic proper contains a self-ordering content, a content that unites and orders itself. Consider the predicament that logic falls into by not maintaining a distinction between knowing and its object, between form and content. Since it cannot begin with a determinate subject matter or a determinate form, somehow logic’s own investigation is going to have to give rise to its form and its content.
2 We are going to see, in the course of logical argument, why it is the case that in conceiving any boundary, one has to conceive something lying beyond it. One’s knowing has to transcend the boundary one is imposing upon it, if one sets limits to it. With Kant, one sees this operating in two respects. On the one hand, he makes appeal to things in themselves, which he has to in order to be able to limit our synthetic knowledge to objects of experience, to how things appear to us given the structure of our cognitive faculties.
One got at the nature of things only when one engaged in thinking them, rather than simply confronting them in their given, sensible appearance. The Ancients presumed that thought conforms to an object’s true nature, but it is not clear that this identity was anything more than an assumption. By contrast, modern philosophy, Hegel maintains, makes the opposition of consciousness, of thought and objectivity, the principle of knowing. Embracing the banner of so-called reflective understanding, modern philosophy reduces cognition to the activity of “the understanding as abstracting, and hence as separating and remaining fixed in its separations.