By Menahem Rosen (auth.)

In this publication, I care for a few primary difficulties of the Hegelian dialectic. For this function, I take a center path among overall scepticism, which considers dialectic as a devastator sophistry without appreciate even for the non-contradiction precept, and authoritarian dogmatism, which claims to resolve any query with the magic wand of the Hegelian Aufhebung. that's, I choose to be severe, defining recommendations anew, bringing out resources, picking out stipulations of risk and fields of validity, accepting or rejecting whilst beneficial. Following G. R. G. Mure's pondering, from an internal viewpoint I learn even if, in conducting his paintings, Hegel continues to be trustworthy to the several ideas he broadcasts, and that i locate huge deviations. And, following W. Becker's pondering, from an exterior viewpoint, that's, from a proper, empirical or existential modern perspective, i attempt to confirm the level to which we might legitimately discuss the fruitfulness of Hegelian dialectic. during this means, I reconstruct Hegel's idea in order that it could actually develop into applicable to us-readers of the twentieth-century-as intelligible and coherent as attainable. I finish that dialectic, as a good judgment of human fact, should be grasped and expressed from the point of view of the actual ancient person, in consistent interplay with the cultural surroundings of his or her time. utilizing this procedure, I examine the questions at factor from Hegel's good judgment element of view.

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Extra resources for Problems of the Hegelian Dialectic: Dialectic Reconstructed as a Logic of Human Reality

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These two signs differ: a) intrinsically, in that they cannot be the same, since the inked or chalked figures are not strictly identica125; and b) externally, from the standpoint of space (or of time, if the signs are thought), in that the two signs necessarily appear in different parts of space (or of time). Although the relation of identity does not apply to the signs themselves but to the signified, formally speaking, this relation can be neither expressed nor thought without the help of these different signs, inscribed in space (or aimed at in time).

Lacking any selfreflection, that consciousness is naive; it believes it knows and has not yet 38 THE HEGELIAN DIALECTIC apprehended its own limits. However, as soon as it attempts to test the validity of its knowledge, it discovers its error and, accordingly, loses all self-confidence. In this connection, the Phenomenology talks about the "pathway of doubt, or. the way of despair"-what brings to mind the questioning and paralysing Socratic method26 . What is the origin of this disappointment? Hegel refers it to the very nature of consciousness, which is dual: on the one hand, it distinguishes itself from its object, and, at the same time, it relates itself to it ; hence the contradiction in the Hegelian sense of the word 27 • When consciousness discovers that moment of inner contradiction, it tries to overcome it by rising up to a higher level, turning then into a new pattern that relates to a new object-in this sense, Socrates is also a midwife.

If this is so, a certain explanation of that experience may be given by dialectical thought. Thus, we saw briefly how the Phenomenology, written before the Logic, opened the Hegelian system with sensible intuition. Caught in the contradiction arising between its high pretension and the emptiness of its actual content, that sensible intuition is finally obliged to undergo a conversion and to tum towards the realm of thought, towards Absolute knowledge which opens the Logic in the form of Pure Knowledge41 .

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