By Béatrice Longuenesse

Hegel's technological know-how of common sense has bought much less realization than his Phenomenology of Spirit, yet Hegel himself took it to be his maximum philosophical success and the spine of his approach. the current booklet makes a speciality of this so much tough of Hegel's released works. Béatrice Longuenesse bargains a detailed research of middle concerns, together with discussions of what Hegel ability by means of 'dialectical logic', the function and which means of 'contradiction' in Hegel's philosophy, and Hegel's justification for the provocative assertion that 'what is genuine is rational, what's rational is actual'. She examines either Hegel's debt and his polemical response to Kant, and indicates in nice aspect how his undertaking of a 'dialectical' common sense might be understood merely in mild of its relation to Kant's 'transcendental' good judgment. This publication will entice a person drawn to Hegel's philosophy and its impression on modern philosophical discussion.

Part of the Cambridge sleek ecu Philosophy sequence.

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Hegel himself is sufficiently explicit on the impossibility of such a return, for example in this footnote to the General Division of the Science of Logic: 16 h e g e l ’ s c r i t i q u e o f m e ta p h y s i c s It is to be remembered that the reason I frequently refer to Kantian philosophy in this work (which might, to many, seem superfluous), is that however one may otherwise and also in the present work, consider its more precise determination as well as the particular parts of its exposition, it constitutes the basis and the starting point of recent German philosophy.

Like the rationalists, he distinguishes from the cognition of phenomena a cognition of things in themselves which only an intellect freed of its dependence on sensible intuition might 8 h e g e l ’ s c r i t i q u e o f m e ta p h y s i c s yield. Kant’s uncomfortable position is a major source of difficulties in his philosophy, which is in some respects more obscure even than that of Hegel. Kant leaves empiricism behind without leaving it behind, he leaves rationalism behind without leaving it behind.

Kant distinguishes [the transcendental unity of apperception] from the subjective unity of consciousness, the unity of representation whereby I am conscious of a manifold as either simultaneous or successive, this being dependent on empirical conditions. On the contrary, the principles of the objective determination of representations must be derived, he says, solely from the principle of the transcendental unity of apperception. (GW 12, 18; S. 6, 254–255; L. 584. Cf. Kant, B139–140) The notion of a “transcendental unity of apperception” is not a psychological or empirical notion.

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