By Allegra De Laurentiis, Soren Whited

This foreign choice of essays from the 2014 Hegel Society of the US assembly addresses 3 significant stances within the decades-long controversy at the subject: Hegel as a full-blooded pre-critical metaphysician; Hegel as a philosopher with out metaphysics; and Hegel as a neo-Aristotelian metaphysician par excellence. This paintings effectively overcomes the stalemates among 'analytic' and 'continental', 'anti-metaphysical' and 'metaphysical' Hegel.

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As a result, the operational concepts that frame Kant’s first Critique have not been brought under the same critical examination that Kant conducted on metaphysical concepts, which leads to the problem of the thing-in-itself discussed in the previous section. Kant did not recognize the internal inconsistency in the distinction between appearances and things in themselves due to his failure to reflect on the conceptual conditions under which the project of the Critique itself is carried out. Hegel, 34 Chong-Fuk Lau by contrast, had a much stronger sense of self-reflectiveness, as he understood that the Logic has to account for the very conditions that make his logico-metaphysics possible.

Pippin characterizes it as asserting that Hegel should be understood as…a monist, who believed that finite objects did not “really” exist (only the Absolute Idea exists), that this One was not a “substance” but a “subject,” or mental…and that it was not a static, eternal, Parmenidean One, but developed in time, a development somehow responsible for the shape and direction of human political history, as well as the history of art, religion, and philosophy (all such shapes of Spirit expressing the unfolding of the Absolute Idea).

In this fashion have I tried to portray consciousness in the Phenomenology of Spirit. Consciousness is spirit as concrete, self-aware knowledge – to be sure, a knowledge bound to externality, but the progression of this subject matter, like the development of all natural and spiritual life, rests exclusively on the nature of the pure essentialities that constitute the content of the logic. 8) 24 Alper Türken To say that self-conscious selves are constituted by a social recognition process does not amount to saying that this process does not have an ontological structure.

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