Maybee — According to the example and model, Abstract Purpose would be the moment of understanding or thesis, Finite Purpose would be the dialectical moment or antithesis, and Realized Purpose would be the speculative moment or synthesis. Since the second determination is different from the first one, it is the logical negation of the first one, or is not -the-first-determination. Since Finite Purpose, for instance, has a definition or determination that is different from the definition that Abstract Purpose has, it is not -Abstract-Purpose, or is the negation or opposite of Abstract Purpose in that sense.
Other problems remain, however. Because the concept of Realized Purpose is defined through a syllogistic process, it is itself the product of several stages of development at least four, by my count, if Realized Purpose counts as a separate determination , which would seem to violate a triadic model. Moreover, the concept of Realized Purpose does not, strictly speaking, seem to be the unity or combination of Abstract Purpose and Finite Purpose. Realized Purpose is the result of and so unifies the syllogistic process of Finite Purpose, through which Finite Purpose focuses on and is realized in a particular material or content.
Realized Purpose thus seems to be a development of Finite Purpose, rather than a unity or combination of Abstract Purpose and Finite Purpose, in the way that Becoming can be said to be the unity or combination of Being and Nothing.
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For the concept of Being, for example, its moment of understanding is its moment of stability, in which it is asserted to be pure presence. Being thus sublates itself because the one-sidedness of its moment of understanding undermines that determination and leads to the definition it has in the dialectical moment. The speculative moment draws out the implications of these moments: it asserts that Being as pure presence implies nothing.
It even puts Being into a new state as the prefix ent - suggests because the next concept, Nothing, will sublate cancel and preserve Being. The concept of Nothing also has all three moments. When it is asserted to be the speculative result of the concept of Being, it has its moment of understanding or stability: it is Nothing, defined as pure absence, as the absence of determination. Nothing thus sublates itself : since it is an undefined content , it is not pure absence after all, but has the same presence that Being did.
It is present as an undefined content. Nothing thus sublates Being: it replaces cancels Being, but also preserves Being insofar as it has the same definition as an undefined content and presence that Being had. We can picture Being and Nothing like this the circles have dashed outlines to indicate that, as concepts, they are each undefined; cf. Maybee 51 :.
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The dialectical process is driven to the next concept or form—Becoming—not by a triadic, thesis-antithesis-synthesis pattern, but by the one-sidedness of Nothing—which leads Nothing to sublate itself—and by the implications of the process so far. Since Being and Nothing have each been exhaustively analyzed as separate concepts, and since they are the only concepts in play, there is only one way for the dialectical process to move forward: whatever concept comes next will have to take account of both Being and Nothing at the same time.
Moreover, the process revealed that an undefined content taken to be presence i. The next concept, then, takes Being and Nothing together and draws out those implications—namely, that Being implies Nothing, and that Nothing implies Being.
It is therefore Becoming, defined as two separate processes: one in which Being becomes Nothing, and one in which Nothing becomes Being. We can picture Becoming this way cf. Maybee 53 :. In a similar way, a one-sidedness or restrictedness in the determination of Finite Purpose together with the implications of earlier stages leads to Realized Purpose.
I go to a restaurant for the purpose of having dinner, for instance, and order a salad. My purpose of having dinner particularizes as a pre-given object—the salad. But this object or particularity—e. We can picture Finite Purpose this way:. In the dialectical moment, Finite Purpose is determined by the previously ignored content, or by that other content.
The one-sidedness of Finite Purpose requires the dialectical process to continue through a series of syllogisms that determines Finite Purpose in relation to the ignored content. The first syllogism links the Finite Purpose to the first layer of content in the object: the Purpose or universality e. But the particularity e. Thus, the first singularity e. This new singularity e. In the speculative moment, Finite Purpose is determined by the whole process of development from the moment of understanding—when it is defined by particularizing into a pre-given object with a content that it ignores—to its dialectical moment—when it is also defined by the previously ignored content.
We can picture the speculative moment of Finite Purpose this way:. As soon as Finite Purpose presents all the content, there is a return process a series of return arrows that establishes each layer and redefines Finite Purpose as Realized Purpose.
https://ignamant.cl/wp-includes/44/724-ubicar-celular.php We can picture Realized Purpose this way:. Instead of trying to squeeze the stages into a triadic form cf. This sort of process might reveal a kind of argument that, as Hegel had promised, might produce a comprehensive and exhaustive exploration of every concept, form or determination in each subject matter, as well as raise dialectics above a haphazard analysis of various philosophical views to the level of a genuine science.
These interpreters reject the idea that there is any logical necessity to the moves from stage to stage. Solomon writes, for instance,. The connections are anything but entailments, and the Phenomenology could always take another route and other starting points. Solomon A transcendental argument begins with uncontroversial facts of experience and tries to show that other conditions must be present—or are necessary—for those facts to be possible. Taylor 97, —7; for a critique of this view, see Pinkard 7, In his examination of the epistemological theory of the Phenomenology , for instance, Kenneth R.
Ermanno Bencivenga offers an interpretation that combines a narrative approach with a concept of necessity. While some of the moves from stage to stage are driven by syntactic necessity, other moves are driven by the meanings of the concepts in play. A logic that deals only with the forms of logical arguments and not the meanings of the concepts used in those argument forms will do no better in terms of preserving truth than the old joke about computer programs suggests: garbage in, garbage out.
But if you plug in something for those terms that is untrue or meaningless garbage in , then the syntax of formal logic will lead to an untrue or meaningless conclusion garbage out. Against these logics, Hegel wanted to develop a logic that not only preserved truth, but also determined how to construct truthful claims in the first place. A logic that defines concepts semantics as well as their relationships with one another syntax will show, Hegel thought, how concepts can be combined into meaningful forms.
Maybee xvii—xx. In the Phenomenology , for instance, the moves are driven by syntax, semantics, and by phenomenological factors. Sometimes a move from one stage to the next is driven by a syntactic need—the need to stop an endless, back-and-forth process, for instance, or to take a new path after all the current options have been exhausted cf. And sometimes a move is driven by a phenomenological need or necessity—by requirements of consciousness , or by the fact that the Phenomenology is about a consciousness that claims to be aware of or to know something.
The logic of the Phenomenology is thus a phenomeno -logic, or a logic driven by logic—syntax and semantics—and by phenomenological considerations. Still, interpreters such as Quentin Lauer have suggested that, for Hegel,. Lauer 3.
Other scholars who also believe there is a logical necessity to the dialectics of the Phenomenology include Hyppolite 78—9 and H. Harris xii. Even in these logics, there can often be more than one path from some premises to the same conclusion, logical operators can be dealt with in different orders, and different sets of operations can be used to reach the same conclusions.
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We can begin to see why Hegel was motivated to use a dialectical method by examining the project he set for himself, particularly in relation to the work of David Hume and Immanuel Kant see entries on Hume and Kant. Although we may have to use careful observations and do experiments, our knowledge of the world is basically a mirror or copy of what the world is like.
Take the scientific concept of cause, for instance. According to that concept of cause, to say that one event causes another is to say that there is a necessary connection between the first event the cause and the second event the effect , such that, when the first event happens, the second event must also happen. It follows that the necessary, causal connection between the two events must itself be out there in the world. There is nothing in the world itself that our idea of cause mirrors or copies. Nicholas Copernicus was the Polish astronomer who said that the earth revolves around the sun, rather than the other way around.
We can reestablish a connection between reason and knowledge, however, Kant suggested, if we say—not that knowledge revolves around what the world is like—but that knowledge revolves around what we are like. For the purposes of our knowledge, Kant said, we do not revolve around the world—the world revolves around us. Because we are rational creatures, we share a cognitive structure with one another that regularizes our experiences of the world. This intersubjectively shared structure of rationality—and not the world itself—grounds our knowledge. While the intersubjectively shared structure of our reason might allow us to have knowledge of the world from our perspective, so to speak, we cannot get outside of our mental, rational structures to see what the world might be like in itself.
How, for Hegel, can we get out of our heads to see the world as it is in itself? Plato argued that we have knowledge of the world only through the Forms.
The Forms are perfectly universal, rational concepts or ideas. Because the world is imperfect, however, Plato exiled the Forms to their own realm.
Although things in the world get their definitions by participating in the Forms, those things are, at best, imperfect copies of the universal Forms see, e. The Forms are therefore not in this world, but in a separate realm of their own.
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Aristotle argued, however, that the world is knowable not because things in the world are imperfect copies of the Forms, but because the Forms are in things themselves as the defining essences of those things see, e. As Hegel apparently put it in a lecture, the opposition or antithesis between the subjective and objective disappears by saying, as the Ancients did,. If we were to deprive a dog of its animality we could not say what it is.
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