THE UNITY OF IDENTITY AND DIFFERENCE AS THE ...

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ecomes explicit through the act of synthesis. Similarly, in the development of the object, the telos only becomes explicit and actual in the process by which the self assimilates its other. (2) The conception of the whole that emerges from synthesis causes thought to develop a more explicit conception of the principles of division. This often leads to revisions or reformulations with regards to the parts. In other words, thought does not move in a straight line from (a) implicit conception of the whole, to (b) plurality produced by synthesis, to (c) explicit conception of the whole produces by synthesis of the parts. The third step leads back to a revised version of first one. Thus thought moves in a circle, or as Hegel sometimes says, in a circle of circles. In the same way, the object also develops in a kind of circle. It does not consist in a linear movement from the telos in its potentiality to the telos in its actuality. As the object becomes increasingly “aware” of its telos, it becomes increasingly aware of the true nature of the distinction between itself and its other. As it becomes increasingly aware of the distinction between itself and its other, it moves more directly towards its telos, thus arriving at a more explicit awareness or embodiment of its telos. Of course, as with thought, this process may involve radical upheavals and transformations in the conception of the whole/telos. The development of the object may not merely consist in the gradual increase in clarity, or in the gradual increase in the degree to which the telos is embodied and thus actual. Third, and most importantly, in the same way that the rule governing synthesis and the rule governing analysis cannot be presented or defined in isolation from one another, so also the act that divides the self and its other and the act that assimilates the self to the other can neither exist nor be conceived in isolation from one another. The distinction between the self and its other always occurs in light of some implicit conception of the 187
telos, and the telos can only be conceived as it emerges in terms of the division between the self and its other. Thus we must conceive the development of the object as a unified process that unites or grounds unity (the telos) and difference (the distinction between the self and its other). We must, in other words, grasp the moment of unity and the moment of difference as abstractions from a more basic, unified activity. The object is this activity, and thus the object is the unity of identity and difference. 5.1) No Discrete Plurality Given Prior to Judgment The extended argument that runs from Section 5.3 to Section 5.5 of Chapter Three rests upon one premise that may seem questionable – namely, on the premise that the world presents us with a manifold, not a discrete plurality. 184 In this context, we have defined a “manifold” as that which is continuous and undifferentiated, and we contrasted it with a discrete plurality, with that which is differentiated in itself. Although a manifold is undifferentiated, it nonetheless has the potential to be differentiated. The truth of this premise may not seem evident. After all, as Hegel himself admits, this premise goes against our common or initial conception of judgment, a conception that conceives judgment as a synthesis of given differences or given particulars. This conception of judgment assumes that differentiation, difference, and plurality precede the acts of judgment, and thus that our “immediate” or pre-cognitive experience presents us with a discrete plurality. 185 This common conception of judgment, 184 Or, to state the point more accurately, insofar as we try to conceive what is presented to the mind prior to all our conceptual activity, we must conceive this giveness as an undifferentiated continuum, not as a differentiated plurality. 185 At first glance, this naïve conception of judgment might seem to be closely related to what Wilfrid Sellars, in Empiricism and the Philosophy of Mind, designates as the “Myth of the Given.” In a 188
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THE UNITY OF IDENTITY AND DIFFERENC
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Michael Eugene Morris in terms of c
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1.1) Preliminary Remarks………
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7) Essay on Natural Right: The Unit
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interpret these issues as an expres
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even “naively metaphysical.” 4
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immanent metaphysics. Insofar as He
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consciousness.” 13 Thus the Scien
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all genuine objects consist in some
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This section does not explain the m
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transitions from abstract right to
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The second moment of the will is th
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self as “pure infinity,” thus d
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will and the third part of the book
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3.2) The Notion: Substance as Subje
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is movement towards a “purpose.
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Therefore he argues we must replace
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judgment of the plant. The illustra
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the Encyclopedia, Hegel describes t
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colorful - but ultimately justified
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constituted in terms of the same ba
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provides the basic categories in te
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3.5) The “I” as Instantiation o
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of the self are genuine moments rat
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moments of the will. With regard to
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Before examining these issues, we s
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the third moment of the will, the m
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1.1) Preliminary Remarks CHAPTER TW
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certain traditional conceptions of
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conception that considers a thing a
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thing is “nothing.” Thus Bradle
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crucial ways. 71 Moreover, we are n
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From this brief survey, the followi
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If we can think of the thing’s qu
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and concrete, each object strives t
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different ways as his philosophy pr
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insists that truth comes in degrees
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necessary, therefore, if we use the
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Hegel believes that truth and falsi
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Hegel even insists that physical an
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2.4) The Degrees of Truth Ascribed
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more developed form of unity. A spe
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instantiated. The tree has thousand
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proximate truth of that from which
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higher kinds. The most general univ
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the solution. The next highest kind
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In the most general and abstract te
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The unity of identity and differenc
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of identity and difference, reason
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evident in the processes of life. M
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In accordance with the interpretati
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Third, we have the moment that unit
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category of ontology helps to make
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CHAPTER THREE THE NATURE OF GENUINE
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Our discussion of these phenomena s
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Two will briefly consider Hegel sol
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2.2) Difference, Identity, and Unit
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The second and third moments distin
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The moments of identity and differe
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The structure of judgment presents
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is red.” In this judgment, the su
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“identity” and “connection.
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interpretation assumes that “is
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judgments present the most develope
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emains unclear. However, it should
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speculation grasps the unity that u
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that is also a connecting. Thus jud
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Judgment obviously involves two men
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option presents judgment as the res
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5.4) Judgment Considered as a Serie
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we must carefully distinguish betwe
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Page 155 and 156: inhere in this substance. Thus we c
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Page 159 and 160: 1) Introduction CHAPTER FOUR THE NA
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Page 167 and 168: In order to grasp the structure of
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Page 207 and 208: In Quote 2 Hegel argues from the ex
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Page 221 and 222: 5.8) No Discrete Plurality Given Pr
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Page 235 and 236: 3) Jacobi: The Mysterious Unity of
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In the Systemfragment Hegel also de
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plurality as the problem of graspin
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present various ways of unifying th
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There is a second, more important r
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The following passages summarizes m
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apparently contradictory moments in
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apperception, actually provides the
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As he also states elsewhere in his
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view, Kant fails to recognize the f
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Here we see the basic structure of
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see further a connection between th
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issues and the views of his two pre
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difference illuminate, explain, and
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chapters could enrich and further s
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illustrates the alternative concept
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Philosophy of Right. Here we can im
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In an article entitled, “The basi
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the fundamental rights and interest
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ealize the kind of self-determinati
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The hermeneutic process illustrates
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necessary condition for the possibi
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So each stage of the dialectic incl
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In the following passage, Hegel cha
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“Sittlichkeit” presents the uni
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Hegel’s discussion of civil socie
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The standpoint of civil society see
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Civil society also rests upon the d
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can be defined in terms of some bio
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different from others. The desire t
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civil society. 330 The final senten
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point even more forcefully in his d
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Hegel’s view, the contradictions
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which the individual participates,
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argument, and on the basis of this
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HEGEL'S WORKS BIBLIOGRAPHY Werke. F
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Fulda, Hans Friedrich. (1978) “He
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Neuhouser, Frederick. (2000) Founda
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