By G. R. G. Mure (auth.), Frederick G. Weiss (eds.)

This e-book ways Hegel from the viewpoint of what we would name the query of data. Hegel, after all, had no "theory of data" within the slender and summary feel during which it has end up understood because Locke and Kant. "The exam of knowledge," he holds, "can simply be performed by way of an act of knowledge," and "to search to understand earlier than we all know is as absurd because the clever solution of Scholasticus, to not enterprise into the water till he had realized to swim. " * whereas Hegel wrote no treatise solely dedicated to epistemology, his whole philosophy is still a many-faceted idea of fact, and therefore our identify - past Epistemology - is intended to signify a go back to the classical that means and relation of the phrases episteme and symbols. I had initially deliberate to incorporate a long advent for those essays, starting off Hegel's common view of philosophic fact. yet because the papers got here in, it turned transparent that I had selected my participants too good; certainly, they've got all yet placed me into bankruptcy. at the least, it provides me nice excitement to were capable of assemble this symposium of exceptional Hegel students, to supply for them a discussion board on a typical topic of significant significance, and particularly, due to Arnold Miller, to have Hegel himself between them. Frederick G. Weiss Charlottesville, Va. • The common sense of Hegel, trans. from the Etu;yclopaedta via William Wallace. 2d ed.

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26 Both Kant and Spinoza knew well enough that this latter method of knowing yields only a world of mechanism and efficient causality (natura naturata). But while the former, in the spirit of the times, insisted that any other mode of knowing transcended human powers, Spinoza went out and showed, however imperfectly, that beyond the finite modes there is an infinite mode of knowledge in which man can know God (natura naturans). " 27 While Hegel accepts the challenge to show constructively that such knowledge is possible by actualizing it, he simultaneously challenges positivism to show why we should assume from the start that this cannot be done.

Hegel's protest that his theory of knowledge has a foundation in a systematic ontology and is therefore not arbitrary will be of no help, for the finitist position itself (at least sometimes) rests on another systematic ontology, a creationist ontology for which God and man stand in an asymmetrical dependence relation, quite distinct from one another. Spinoza knew this well and began his effort to establish an ontology and epistemology similar to Hegel's with a careful attempt to dismantle the creationist ontology (Ethics, Bk.

39) We could do no more than faintly adumbrate the general direction of Hegel's Logic, and we have evaded its tortuous detail. Yet if Hegel is often obscure and dubious, and if the material which he dialecticizes has often grown obsolete (though where it is least important), he yet does visible justice throughout the Logic in his sustained attack on the gulfs and disconnections which sever men's various ways of thinking the world they live in and themselves. And if this is not the task of 88 Cf.

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