Where Does Hegel’s Philosophy Come From?


The answer is fairly simple: close reading of the history of philosophy. Reading Hegel’s lectures on the history of philosophy (of which there is still not modern English translation, only an old version republished with new covers and a volume of “important bits”) makes this point also fairly obvious. Hegel’s comments regarding his own philosophy are found throughout the lectures. For example, when he gets to Heraclitus, he says quite clearly that “es ist kein Satz des Heraklit, den ich nicht in meine Logik aufgenommen.” [Werke, 18:320]. Most of the discussions related to Greek philosophy ends up in some middle between the philosophical views of those under investigation and Hegel’s own views. Reading his reflections on, say, Xeno or Heraclitus while also reading the first sections of the Logic (Sein – Das Dasein – Das Fürsichsein) is rather informative.

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Maimon Reading Group: Chapter 7 Rejoinder.


This rejoinder is meant to add some of my observations to those already made by Utisz. Hopefully this will be helpful, these are the sorts of issues I found interesting in Chapter 7. Generally, these reflections are an attempt to tackle Utisz’ question: How far, if at all, is Maimon disagreeing with Kant or taking the idea in a direction other than Kant’s intention?

Although, as Utisz points out, chapter 7 is rather short, it’s certainly not lacking in depth. If we take extensive and intensive magnitudes as attempts not only to think about quantitative and qualitative differences, but also as a continuation of the previous discussion of the nature of cognition, then the “definition” of extensive and intensive magnitudes, it seems to me, is the central claim of the chapter: Continue reading

Hegel’s Heidelberg Writings Reviewed


This text — first in a projected series, under the general editorship of Michael Baur — presents two essays from Hegel’s stint at Heidelberg in 1816-18. One essay, previously untranslated, reassesses the philosophical significance of F.H. Jacobi, who had been roundly criticized by the young Hegel in Faith and Knowledge (1802). The other, partially translated by T.M. Knox in Hegel’s Political Writings (Oxford, 1964), is an extended polemic against the Proceedings of the Assembly of the Württemberg Estates, 1815-16. The series aims to offer “translations of the best modern German editions of Hegel’s work in a uniform format suitable for Hegel scholars, together with philosophical introductions and full editorial apparatus” (p. i). This inaugural volume gets things off to an excellent start.

The rest of the review is here.