THE UNITY OF IDENTITY AND DIFFERENCE AS THE ...

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Desire has reserved to itself the pure negating of the object and thereby its unalloyed feeling of self. But that is the reason why this satisfaction is itself only a fleeting one, for it lacks the side of objectivity and permanence. Work, on the other hand, is desire held in check, fleetingness staved off; in other words, work forms and shapes the thing…It is in this way, therefore, that consciousness, qua worker, comes to see in the independent being [of the object] its own independence. 332 Hegel conceives desire and work as two distinct ways of dealing with what we might describe as our fundamental anxiety at the otherness of the world. Desire destroys the object in its otherness by consuming it. Work, on the other hand, fashions the object and thereby overcomes its otherness. The destruction and satisfaction of desire do not present a stable way of relating to the world, for such satisfaction is “fleeting,” and it lacks “permanence.” Because of its fleeting nature, the satisfaction of desire, “produces new desires without end.” Thus Hegel argues for the instability of the model of desire and consumption that underlies civil society. Like the development presented in the master/slave dialectic, Hegel’s discussion of civil society shifts the emphasis from consumption to production, from desire to work. Thus Hegel repeatedly emphasizes the role of work in self-actualization and social recognition. For instance, he says: A man actualizes himself only in becoming something definite, i.e. something specifically particularized; this means restricting himself exclusively to one of the particular spheres of need [i.e. classes of production]. 333 Hegel goes on to describe how this identification with a particular kind of work leads to “recognition both in one’s own eyes and in the eyes of others.” 334 Hegel makes the same 332 Phenomenology of Spirit, p. 118. 333 Philosophy of Right, paragraph 207. 334 Philosophy of Right, paragraph 207. 297
point even more forcefully in his discussion of corporations – the guilds or organizations that form within the business class. Speaking of membership in a specific corporation, Hegel says: In addition, this nexus of capability and livelihood is a recognized [anerkannt] fact, with the result that the Corporation member needs no external marks beyond his membership as evidence that he is a somebody. It is also recognized [annerkannt] that he belongs to a whole which is itself an organ of the entire society, and that he is actively concerned in promoting the comparatively disinterested end of this whole. Thus he commands the respect due to one in his social position. 335 This passage ties together most of the themes we’ve discussed thus far, including (1) the relationship between the desires of the private person and social institutions, (2) the relationship between the structure of natural and social desires, (3) the desire to be recognized as a member of a group, and (4) the relationship between work and consumption. A specific form of work, designated by membership in a corporation, provides the individual with a form of social recognition and respect. Moreover, it provides the individual with a social identity. Here a new conception of the self emerges. Civil society construes the self as collection of desires and aims, and it sees participation in various social institutions and practices as a means for self-fulfillment, but not as a means for the more fundamental process of self-determination. After passing through various dialectical developments, however, we arrive at a conception of the self as something fundamentally determined by the institutions and practices in which it participates. 336 335 Philosophy of Right, paragraph 253. 336 In section on anthropology in the Philosophy of Mind, Hegel discusses the growth of the individual from childhood to adulthood. In speaking of the transition to adulthood, Hegel says: “By his share in this collective work he first is really somebody, gaining an effective existence and an objective value” (paragraph 396). It is work, as an explicitly collective process that precedes and transcends the 298
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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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contradicts it, this is to be recog
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make between different features of
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Here Hegel considers a conception o
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determining the exact nature of the
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moment of analysis. Moreover, we sa
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conception of the substance as subj
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says: “Only this self-restoring s
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elation to the unity that constitut
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instantiate their telos fully. Or,
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inextricably entwined with its othe
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epresentation to all objects. Moreo
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telos, and the telos can only be co
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experience in which certain things
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In this passage, Hegel speaks of th
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make it “an independent object”
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prior to our cognitive awareness of
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inarticulate norms or categories. A
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In Quote 2 Hegel argues from the ex
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unity to be analyzed, not as a plur
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In Hegel’s description of the act
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to the world. This means that the m
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Ultimately, the misleading nature o
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English language - that provide her
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of experience. These are changes in
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5.8) No Discrete Plurality Given Pr
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1) Introduction CHAPTER FIVE THE UN
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identity and difference. In other w
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“plurality,” clearly demonstrat
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In the Darstellung meines Systems d
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difference must also be accepted.
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Schelling construes difference as m
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3) Jacobi: The Mysterious Unity of
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Only a determinate can determine an
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original unity (Urgemeinschaft) is
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object. In contrast to Jacobi, howe
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particular. I argued that the struc
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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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Page 289 and 290: In the following passage, Hegel cha
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Page 313 and 314: HEGEL'S WORKS BIBLIOGRAPHY Werke. F
Page 315 and 316: Fulda, Hans Friedrich. (1978) “He
Page 317 and 318: Neuhouser, Frederick. (2000) Founda
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