By John McTaggart Ellis McTaggart

Excerpt from reports within the Hegelian Dialectic

The first 4 chapters of this booklet are according to a dissertation submitted on the Fellowship exam of Trinity university, Cambridge, in 1891. The fourth and 5th chapters, approximately of their current shape, have been released in brain (New sequence, Nos. 1, 2, eight, and 10). part of the second one bankruptcy seemed within the Revue de Métaphysique et de Morale for November 1893.

In quoting from the Smaller common sense and the Philosophy of Spirit, i've got more often than not availed myself of Professor Wallace's important translations.

I am such a lot deeply indebted to Professor J. S. Mackenzie, of college collage, Cardiff, for his kindness in studying the proof-sheets of those experiences, and in supporting me with many such a lot necessary feedback and corrections.

The adjustments within the moment variation aren't a number of. after they are greater than verbal, i've got known as consciousness to them in notes.

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Extra resources for Studies in Hegelian Dialectic

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40. Again (Section 232, lecture note) he says, “The necessity which cognition (Erkennen) reaches by means of demonstration is the reverse of what formed its starting-point. In its starting-point cognition had a given and a contingent content; but now, at the close of its movement, it knows its content to be. necessary. This necessity is reached by means of subjective activity. Similarly, subjectivity at starting was quite abstract, a bare tabula rasa. It now shows itself as a modifying and determining principle.

And again, “In relation to the first abstract universality of thought there is a correct and well-grounded sense in which we may say, that we may thank experience for the development of philosophy. For, firstly, the empirical sciences do not stop short at the perception of the individual features of a phenomenon. , laws and classifications of the phenomena. When this is done, the particular facts which they contain are ready to be received into philosophy. This, secondly, implies a certain compulsion on thought itself to proceed to these concrete specific truths.

This is a mistake. For that which the intelligence appears to take in from outside is in reality nothing else than the reasonable, which is therefore identical with spirit, and immanent in it. ” Here we learn that the reasonable, with which the Logic deals, is first given to us in sensation, and as apparently external to self, and that it is by starting from that which is given in sensation that we learn the nature of spirit. To act in this way is a fundamental characteristic of spirit—“the activity of spirit has no other goal”—and therefore it must be in this way that our minds act when they are engaged on the dialectic process.

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