The Idealism of Hegel’s System

Halper, Edward C.

doi:10.5840/owl200234116

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“… 8 It is imperative to mention The Owl of Minerva (Fall/Winter 2002–03) for an excellent debate on the relation between the system of logic and Naturphilosophie . It involves six notable essays that represent different perspectives: Burbidge (2002), Halper (2002), Maker (2002), Winfield (2002), Dudley (2002) and Houlgate (2002). A well-articulated account of the relationship between the Logic and Realphilosophie that I find most compelling can be found in Winfield (1984).…”

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confidence: 99%

Between Chemism and Life: Is Hegel's Teleology Misplaced?

Ebeturk

2022

Hegel Bulletin

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In this paper, I raise a question concerning the place of ‘Teleology’ in Hegel's system of logic and ask whether ‘Teleology’ as a logical category can and should come immediately before ‘Life’. I offer two main reasons to think that the category of ‘Teleology’ might be misplaced. The first and the indirect reason is inspired by a difference between the logical system and the Philosophy of Nature concerning the immediate precursors and the emergence of life as a logical category and real determinacy. In Hegel's Logic, ‘Teleology’ is interposed between ‘Chemism’ and ‘Life’, while in his Philosophy of Nature, ‘Organics’ immediately follows ‘The Chemical Process’. Although the systematic order of the natural determinacies laid out in the Philosophy of Nature has no authority over the sequence of logical determinacies, and although there does not have to be a one-to-one correspondence between the logical categories and natural determinacies of Hegel's system, I argue that the smooth transition from the chemical process to the self-sustaining totality of the geological organism in the Philosophy of Nature, is an incentive to consider a parallel transition in the logical exposition, which I show to be workable. The second and the direct reason is that Hegel's category of ‘Teleology’ cannot but make a crucial reference to the initial determinacy of the category of ‘Life,’ without which it is inconceivable. By explaining why this reference is untenable and how, by contrast, the initial determinacy of life is conceivable independently of the process in which some subjective end is realized in objectivity through external means, I conclude that the logic of ‘Life’ and internal teleology should precede the logic of external teleology, allowing for a direct passage from ‘Chemism’ to ‘Life’.

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Section: Notesmentioning

confidence: 99%

Between Chemism and Life: Is Hegel's Teleology Misplaced?

Ebeturk

2022

Hegel Bulletin

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“… See the Halper–Maker debate in the Owl of Minerva , 34:1(Fall/Winter 2002–2003) (and again in Houlgate's edited volume Hegel and the Philosophy of Nature (Albany: SUNY Press, )): that is, Edward C. Halper ‘The Idealism of Hegel's System’ in the Owl of Minerva , 34:1(Fall/Winter 2002–2003), 19–58; William Maker ‘Idealism and Autonomy’ in ibid., 59–75; see also Will Dudley's ‘Systematic Philosophy and Idealism’ ibid., 91–105 and John Burbidge ‘Chemism and Chemistry’ ibid., 3–17. Related questions arise: Is Hegel a naturalist or a non‐naturalist?…”

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Hegel and the Concept of Extinction

Bates

2014

Philosophy Compass

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Part I discusses what kind of ‘advances’ occur in Hegel's works, particularly his Philosophy of Nature. I then discuss evolution and extinction in relation to these advances. I summarize Errol Harris' view that Hegel's advances are consistent with current evolutionary theory and then critique this view using articles by Cinzia Ferinni and Alison Stone. I discuss an alternative, post‐Kantian Hegelianism which dialectically unites the nature of our cognition with us as subjects that cognize (spirit). For that, I draw on Hegel's claim that ‘The True is just as much Substance as Subject’, and I show how that claim is complicated in a helpful way when applied to the multiple kinds of ‘subjects’ in the Philosophy of Nature. Part II highlights the implications of biological mass extinction for these differing Hegelian theories. Part III brings the above post‐Kantian dialectical Hegelianism together with the final chapter of the Phenomenology of Spirit in order to align Hegelian terminology with current solutions for mass extinction: ‘Absolute Knowing’ is a self‐sacrificing and a recollecting that reinstates the subject in and through nature; such knowing generates dialectically holistic logics of survival. This recollection of life produces neither abstract spiritual self‐consciousness nor a mere ‘gallery’ of extinct life forms. It is philosophical responsibility, identity through natural differences, Absolute Spirit ‘tarrying’ with its world. 21st century Hegelians should be environmentalists on Hegel's terms, a surprising conclusion given that Hegel did not anticipate environmental problems. Hegel's Philosophy of Nature may in turn help environmentalists argue against unacknowledged and badly conceived philosophies of nature. Hegel's work is not reducible to either naturalism or metaphysical idealism: reading Hegel's Philosophy of Nature in conjunction with his Phenomenology of Spirit reveals ways in which a subject, widely and complexly defined at different levels (including different species), is dialectically inseparable from substance, equally widely and complexly defined. This helps us to understand the natural depths of Spirit, which we are at risk of losing.

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Education in Philosophy: The Mathematical Construction of Space (1834–1839)

Woodward

2015

Hermann Lotze

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The Idealism of Hegel’s System

Cited by 5 publications

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Between Chemism and Life: Is Hegel's Teleology Misplaced?

Between Chemism and Life: Is Hegel's Teleology Misplaced?

Hegel and the Concept of Extinction

Education in Philosophy: The Mathematical Construction of Space (1834–1839)

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