By Luis Guzmán (auth.)
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Extra resources for Relating Hegel’s Science of Logic to Contemporary Philosophy
Sample text
It is not the case that it is unknowable because we can never reach it due to our being affected only by how it appears to us. Rather, it is unknowable because it is nothing but appearance, constituted in its appearing as what appears as such and such. It does not give rise to its appearances as something, but is originated in these appearings. The world is not made of sense-data, things with qualities, or forces. Rather, our different conceptual strategies project back onto the world entities as shadows of our knowledge.
This is the case with each of the stages of consciousness in its search for truth. The emphasis underlying both Tugendhat’s Meinen and Hegel’s knowledge is the need for it to be justified, to show itself to be true. This need keeps the Phenomenology in motion. Thus, contrary to what Tugendhat asserts, giving reasons for a claim (showing itself to be what it claims) is the fundamental character of what knowledge is for Hegel insofar as he criticizes all attempts at immediate knowledge and intellectual intuition, which would obviate the need for such a grounding.
However, one should not imagine the Science of Logic as a different, more advanced segment of a continuous line, going beyond the segment the Phenomenology went through. 13 It presupposes not only that what is really real is conceptually constituted, but also that The True Infinite and the Idea of the Good 41 the conceptual constitutor is Spirit, not a particular human being. It is a description of and reflection on the concepts used in the quest for truth, thinking through those presupposed by natural consciousness and its quest for truth in the Phenomenology.