Abstract
The term “dialectic” has already appeared at several points in our discussion. We will now look into the essence of dialectic as such. It is mandatory to explore the formal structure of the dialectical shifts as they emerge at different junctures of Hegel’s system.
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References
Ferdinand De Saussure, Course in General Linguistic, ed. Bally — A. Sechehaye in collaboration with A. Reidlinger, tr. Wade Baskin (New York 1950), p. 120.
Ibid., p. 45.
Ibid., p. 120.
Claude Levi-Straus, The Savage Mind (La Pensée sauvage) (London 1962), p. 252.
Sophist, 253b.
S. W., XVIII, pp. 222–223.
Consult: Eduard von Hartmann. Über die dialektische Methode. Zweite Auflage. Historisch-kritische Untersuchungen (Bad Sachsa 1910).
Logikt, I, p. 53 (I. P. 81).
Logik, I, p. 53 (I, P. 82).
L. George, Princip und Methode der Philosophie mit besonderer Rücksicht auf Hegel und Schleiermacher, Berlin 1842, p. 67.
J. E. Erdmann, Abhandlung über Leib und Seele, Eine Vorschule zu Hegels Philosophie des Geistes, Neue Ausgabe by Bolland (Leiden 1902) p. 21.
Encykl. § 81.
F. Engels, Socialism, Utopian and Scientific (Chicago 1918) p. 3.
Ibid., p. 85.
Georg Lukács, “Zur Ontologie des Gesellschaftlichen Seins,” Neues Forum, Feb.-Mar., 1971.
Encykl. § 553–574.
See: Michael Kosok, “The Formalization of Hegel’s Dialectical Logic” in: International Philosophical Quarterly VI, 1966, pp. 596ff. The analysis of the temporal character of the dialectical system is to be found on pp. 606–607.
J. J. Fichte, Grundlage der gesammten Wissenschaftslehre, in: Fichtes Werke, ed. F. Medicus (Leipzig, n. d.), Vol. I, p. 297.
Logische Untersuchungen (Leipzig 1870), Vol. I, pp. 44, 56.
System und Methode in Hegels Philosophie, (Leipzig 1927) p. 329.
J. E. Erdmann, Grundriss der Logik und Metaphysik, Halle 1864, § 80, Inhaltslosigkeit.
Kr. d. r.V., B 130 (Kemp Smith, p. 152).
E. Cassirer, Das Erkenntnisproblem in der Philosophie und Wissenschaft der neueren Zeit (Berlin 1911), vd. II2, p. 89.
N. Hartmann, Die Philosophie des deutschen Idealismus, Zweiter Teil: Hegel (Berlin 1929), p. 266.
J. E. Erdmann, Grundriss, etc. § 10.
Logik, I, p. 35 (64).
S. W., XIX, pp. 684–685.
S. W., X, p. 17.
S. W., IX, p. 78.
Ibid.
S. W., IX, p. 80.
S. W., X, p. 322.
S. W., VIII, p. 361.
Consult on this point the present author’s: Experience and its Systematization, Studies in Kant, The Hague, 1965, p. 164 (Second edition 1972).
S. W., I, p. 433.
S. W., II, p. 53.
S. W., XVII, pp. 111-112.
Consult: Robert Minder: “‘Herrlichkeit’ chez Hegel ou le Monde des Pères Souabes” in: Etudes Germaniques, Juillet-Décembre 1951.
Logik, I, pp. 148–150 (I, 171, 173).
S. W., XV, pp. 252–253.
S. W., XV, p. 256.
On problems related to Hegel’s Philosophy of Religion consult: Kenneth L. Schmitz, “Hegel’s Philosophy of Religion, Typology and Strategy” — The Review of Metaphysics, 1970 X 717ff.
See also: Michael Theunissen, Hegel’s Lehre vom absoluten Geist als theologisch-politischer Traktat, Berlin 1970. Theunissen tries to show that Hegel translated the trend of Christianity into Platonic and Aristotelian metaphysical concepts.
On the question of the relation between concepts and time, compare Kenley R. Dove, “Hegel’s Phenomenological Method,” The Review of Metaphysics, 1970, mainly p. 619. My own feeling is that the interpretation which leads to a view that there is not that much of a gap between the level of concept and the level of time is very much under the influence of the contemporary Existenz-Philosophy and the importance or even preponderance of time within the world view of that type of philosophy. There are signs, as at least one reader read them, that Hegel becomes a philosopher whose system is getting incorporated into different systems whose “primary intuition” differs from that of Hegel.
Karl Rosenkranz, System der Wissenschaft, Ein philosophisches Encheiridion, Königsberg 1850, p. 513.
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© 1974 Martinus Nijhoff, The Hague, Netherlands
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Rotenstreich, N. (1974). The First and the Second Synthesis. In: From Substance to Subject. Springer, Dordrecht. https://doi.org/10.1007/978-94-010-2077-0_6
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