THE UNITY OF IDENTITY AND DIFFERENCE AS THE ...

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more developed forms of the original term “identity,” while the terms “particular,” “finite,” and “determinate” present more developed forms of the term “difference.” Thus Hegel’s characterization of the structure of the will presents a highly articulated form of the enfolded telos that defines his philosophy and the structure of all genuine objects. As the enfolded telos of Hegel’s philosophy and all genuine objects, the phrase “the unity of identity and difference,” presents a problem or paradox. Hegel’s philosophy consists in a series of increasingly successful attempts to resolve this paradox. Each attempt leads to a more complex reformulation of the problem. Similarly, the objects in the world itself present increasingly successful attempts to resolve this paradox. In Chapters Three and Four I provided two examples of this paradox – namely, (1) the nature of genuine change, and (2) the structure of judgment. In order to conceive the nature of genuine change and the structure of judgment, we must grasp the unity that grounds or essentially relates the moments of identity and difference that characterize these phenomena. Both of these phenomena point towards the structure of the object as itself a kind of unity that includes identity and difference. My interpretation assumes that the phrase, “the unity of identity and difference,” plays an absolutely central role in Hegel’s philosophy. It also assumes that this phrase describes a wide range of apparently unrelated philosophical problems. To state these assumptions in the strongest possible form, one that goes beyond the claims made in the preceding chapters, we might say that, on Hegel’s view, all philosophical problems present various manifestations of one central problem – the problem of the unity of 217
identity and difference. In other words, the problematic relationship between identity and difference presents the problem of philosophy. 212 In the first four chapters of this dissertation, I have not provided much direct textual evidence to demonstrate the centrality of the phrase, “the unity of identity and difference,” within Hegel’s philosophy. I have provided a fair amount of indirect evidence. I have, for instance, cited the precedent of the British Hegelians, who placed variations of this phrase at the center of their philosophical systems. F.H. Bradley and A.E. Taylor developed interpretations and sympathetic reconstructions of Hegel’s philosophy that demonstrate how a number of Hegelian themes can very usefully be organized in terms of the problem of the unity of identity and difference, or in terms of what they describe as the problem of “identity in difference.” Chapter Two constructs a basic framework for interpreting Hegel’s philosophy in terms of the unity of identity and difference, and Chapters Three and Four show how this framework and this phrase help us to make sense of Hegel’s discussion of judgment. The plausibility of this overall interpretation provides further indirect evidence for the centrality of the problematic of the unity of identity and difference in Hegel’s philosophy. The preceding chapters also provide some direct evidence for the importance of this problem. In Chapter Two, for instance, I examined what I take to be a central claim in Hegel’s philosophy – namely, the claim that “the truth is complete only in the unity of identity and difference.” Additionally, the examination of the “contradiction” in the 212 The centrality of the problem of the unity of identity and difference can be seen in Hegel’s claim, in the Differenzschrift, that the basic opposition between identity and difference underlies (or expresses itself) in the oppositions between “spirit and matter, soul and body, faith and reason, freedom and necessity, etc.” as well as “reason and sensibility, intelligence and nature” (Werke 2, p. 21). Hegel makes a similar claim in Glauben und Wissen, where he says that this opposition presents itself in oppositions between “spirit and world, soul and body, I and nature, etc.” (Werke 2, p. 302). It is worth noting the “etc.” that Hegel adds at the end of each list of oppositional terms. 218
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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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all into the abyss of vacuity witho
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divides and articulates that which,
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5.5) Judgment Considered as a Serie
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as (b) a process that starts with u
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The essential requirement for the s
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Through this progress [which is als
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inhere in this substance. Thus we c
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conversely, the understanding const
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1) Introduction CHAPTER FOUR THE NA
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consider judgment as a series of ac
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Each judgment contains two obvious
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then there would be no basis for di
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In order to grasp the structure of
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In order to grasp the structure of
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corresponds to the way the object i
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Page 207 and 208: In Quote 2 Hegel argues from the ex
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Page 235 and 236: 3) Jacobi: The Mysterious Unity of
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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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