By Georg Wilhelm Friedrich Hegel
This new translation of The technological know-how of good judgment (also often called 'Greater Logic') comprises the revised publication I (1832), booklet II (1813), and ebook III (1816). fresh study has given us an in depth photo of the method that led Hegel to his ultimate perception of the method and of where of the good judgment inside it. We now know how and why Hegel distanced himself from Schelling, how radical this holiday along with his early mentor used to be, and to what volume it entailed a go back (but with a distinction) to Fichte and Kant. within the advent to the quantity, George di Giovanni provides in synoptic shape the result of fresh scholarship at the topic, and, whereas spotting the fault traces in Hegel's procedure that let contrary interpretations, argues that the good judgment marks the top of classical metaphysics. the interpretation is observed through an entire equipment of ancient and explanatory notes.
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Extra resources for The Science of Logic
Sample text
Xxxiv Introduction element of experience. This is the lesson that he had indeed learned from Fichte. ” But the point is that such a facticity, this immediacy of experience, ought to be absorbed conceptually even as facticity. It has to be comprehended positively. To avoid Fichte’s inevitable slide from logic into rhetoric, one needs a kind of conceptualization that permeates that facticity. And if Hegel did not want to travel the way of Schelling, which would have taken him to a pre-Kantian Spinozism, then the only avenue still open to him was to comprehend facticity discursively, without intuition or myth-making.
It is a differentiation internal to the subject matter of discourse because the “essential” proves to be such only to the extent that it manifests itself to be what the “unessential” would otherwise seem to be on its own account. ” Each thus refers to the other, and the resulting double reference constitutes the internal structure of the subject matter in question. ” The categories of “essence” are those of classical metaphysics: ground, existence, appearance, force, actuality, absolute, relation – just to mention the ones that make up the main headings.
It has to be comprehended positively. To avoid Fichte’s inevitable slide from logic into rhetoric, one needs a kind of conceptualization that permeates that facticity. And if Hegel did not want to travel the way of Schelling, which would have taken him to a pre-Kantian Spinozism, then the only avenue still open to him was to comprehend facticity discursively, without intuition or myth-making. How this is to be done is the problem of the beginning of the Logic. ” In the context just defined, however, these moves do make sense.