THE UNITY OF IDENTITY AND DIFFERENCE AS THE ...

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“agreement of thought-content with itself.” Moreover, he contrasts this view with the normal correspondence view, which must “presuppose an object.” Thus we might easily conclude that this passage advocates a coherence theory of truth that eliminates all reference to an object that exists beyond thought. The final sentence at least partially militates against this interpretation. The final sentence speaks of evil or falsity as consisting in the “contradiction subsisting between the function or notion and the existence of the object.” This formulation suggests an account of truth as the agreement of an object with its inherent or immanent notion, function, or norm. The passage above states that a false object is “self-discordant.” Conversely, an object is true when it exists in harmony with itself – i.e. in harmony with its notion or function. So we have two interpretations of this passage. The first interpretation reads this paragraph as an endorsement of a coherence theory of truth, a theory that jettisons all talk of an object beyond thought. The second interpretation also rejects the existence of an object beyond thought, but it does so for a very different reason. The second interpretation holds that conceptual structures or thoughts exist in the world, and it holds that truth consists in the correspondence between a thing and its immanent normative structure. Thus the second interpretation rejects the existence of an object beyond thought because it holds that thought – or conceptual structure – exists in the object. In a remark just prior to the passage quoted above, Hegel clearly endorses the second interpretation. He says: To speak of thought or objective thought as the heart and soul of the world, may seem to be ascribing consciousness to the things of nature. We feel a certain repugnance against making thought the inward function of things, especially as we speak of thought as making the divergence of man from nature. It would be 67
necessary, therefore, if we use the term at all, to speak of nature as the system of unconscious thought, or, to use Schelling’s expression, a petrified intelligence. And in order to prevent misconception, ‘thought-form’ or ‘thought-type’ should be substituted for the ambiguous term thought. 83 In this passage Hegel describes thought as the “inward function of things.” The basic structures of thought – basic thought-forms or thought-types – exist in nature. In slightly different terms, objects possess conceptual structures that determine their function, norm, or telos. A second passage, one from the Philosophy of Nature, confirms this interpretation. Hegel says: If subjective truth is the correspondence between sensuous representation and the object, objective truth is the correspondence of the object, of the fact, with itself, so that its reality is in conformity with its Notion. 84 Like the first passage quoted above, this passage contrasts Hegel’s view of truth with the correspondence theory of truth. Hegel refers to the latter as an account of “subjective truth,” since it merely examines the relationship between the thoughts or “sensuous representation[s]” of the subject and the objects in the world. Hegel contrasts “subjective truth” with what he calls “objective truth,” with the “correspondence of the object…with itself.” Hegel’s philosophy focuses primarily on the second kind of truth, on what Hegel refers to as “objective truth.” Both the correspondence and the coherence theory of truth construe truth and falsity as properties of thoughts, sentences, or propositions. In contrast to both of these theories, Hegel construes truth and falsity as properties of the objects in the world. He designates this kind of truth as “objective truth” – i.e. as the truth of the object. 83 Encyclopedia Logic, paragraph 24Z. 84 Philosophy of Nature, paragraph 246Z. 68
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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
Page 23 and 24: The second moment of the will is th
Page 25 and 26: self as “pure infinity,” thus d
Page 27 and 28: will and the third part of the book
Page 29 and 30: 3.2) The Notion: Substance as Subje
Page 31 and 32: is movement towards a “purpose.
Page 33 and 34: Therefore he argues we must replace
Page 35 and 36: judgment of the plant. The illustra
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Page 39 and 40: colorful - but ultimately justified
Page 41 and 42: constituted in terms of the same ba
Page 43 and 44: provides the basic categories in te
Page 45 and 46: 3.5) The “I” as Instantiation o
Page 47 and 48: of the self are genuine moments rat
Page 49 and 50: moments of the will. With regard to
Page 51 and 52: Before examining these issues, we s
Page 53 and 54: the third moment of the will, the m
Page 55 and 56: 1.1) Preliminary Remarks CHAPTER TW
Page 57 and 58: certain traditional conceptions of
Page 59 and 60: conception that considers a thing a
Page 61 and 62: thing is “nothing.” Thus Bradle
Page 63 and 64: crucial ways. 71 Moreover, we are n
Page 65 and 66: From this brief survey, the followi
Page 67 and 68: If we can think of the thing’s qu
Page 69 and 70: and concrete, each object strives t
Page 71 and 72: different ways as his philosophy pr
Page 73: insists that truth comes in degrees
Page 77 and 78: Hegel believes that truth and falsi
Page 79 and 80: Hegel even insists that physical an
Page 81 and 82: 2.4) The Degrees of Truth Ascribed
Page 83 and 84: more developed form of unity. A spe
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Page 89 and 90: higher kinds. The most general univ
Page 91 and 92: the solution. The next highest kind
Page 93 and 94: In the most general and abstract te
Page 95 and 96: The unity of identity and differenc
Page 97 and 98: of identity and difference, reason
Page 99 and 100: evident in the processes of life. M
Page 101 and 102: In accordance with the interpretati
Page 103 and 104: Third, we have the moment that unit
Page 105 and 106: category of ontology helps to make
Page 107 and 108: CHAPTER THREE THE NATURE OF GENUINE
Page 109 and 110: Our discussion of these phenomena s
Page 111 and 112: Two will briefly consider Hegel sol
Page 113 and 114: 2.2) Difference, Identity, and Unit
Page 115 and 116: The second and third moments distin
Page 117 and 118: The moments of identity and differe
Page 119 and 120: The structure of judgment presents
Page 121 and 122: is red.” In this judgment, the su
Page 123 and 124: “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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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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