{"id":4977,"date":"2010-02-20T12:58:16","date_gmt":"2010-02-20T16:58:16","guid":{"rendered":"https:\/\/www.terada.ca\/discourse\/?p=4977"},"modified":"2012-10-12T23:12:48","modified_gmt":"2012-10-13T04:12:48","slug":"houlgate-3","status":"publish","type":"post","link":"https:\/\/www.terada.ca\/discourse\/2010\/02\/20\/houlgate-3\/","title":{"rendered":"houlgate difference between Kant and Hegel"},"content":{"rendered":"

Houlgate, Stephen. “G.W.F. Hegel, Phenomenology of Spirit (1807): Thinking Philosophically Without Begging the Question” in The classics of Western philosophy: a reader’s guide<\/em>. Gracia, Jorge. J.E. and Gregory M. Reichberg, Bernard N. Schumacher Oxford: Blackwell, 2003.<\/p>\n

Hegel maintains that the categories contain the objective structure not just of the objects of human experience (Kant’s position), but of being itself.\u00a0 This, of course, is a belief that Kant does not share. For Kant the categories allow us to understand as objective what we perceive, and so constitute the conditions of objective experience.\u00a0 They do not, however disclose the intrinsic character of things themselves.\u00a0 Hegel goes beyond Kant, therefore, by retaining the metaphysical idea — embaced by Spinoza and Liebniz — “that thinking grasps what things are IN-THEMSELVES”<\/p>\n

The project of the Phenomenology is thus clear: it does not provide a logical-metaphysical account of the nature of being, but shows how the assumptions and certainties of consciousness lead by themselves to the standpoint of absolute knowing.<\/p>\n

Note that phenomenology as Hegel conceives it, is not epistemology: it does not try to justify the claims of ordinary consciousness itself (and so is not interested in determining, for example, whether or not the colors we see are really there).\u00a0 Nor is phenomenology to be confused with transcendental philosophy (as practiced by Kant and Fichte): it does not aim to uncover the epistemic conditions of ordinary consciousness.\u00a0 Phenomenology is a new discipline that seeks to understand the perspective of consciousness on its own terms,whatever its conditions may be and whether or not its claims are justified.<\/p>\n

Phenomenology examines not what being is absolutely, but the way being is understood by, and so appears to, consciousness.\u00a0 Similary phenomenology does not try to establish definitively what knowledge or mind is (and so is not philosophy of mind), but studies the way knowledge is understood by, and so appears to, consciousness.<\/p>\n

There is, however, another, more positive nuance to Hegel’s phrase, The Phenomenology<\/em> also shows how absolute knowing is gradually caused to emerge or “appear” by the certainties of consciousness itself.\u00a0 Hegel’s book thus examines both how knowledge appears to consciousness and how that very appearance leads logically and immanently to the appearance on the scene of absolute knowing.<\/p>\n","protected":false},"excerpt":{"rendered":"

Houlgate, Stephen. “G.W.F. Hegel, Phenomenology of Spirit (1807): Thinking Philosophically Without Begging the Question” in The classics of Western philosophy: a reader’s guide. Gracia, Jorge. J.E. and Gregory M. Reichberg, Bernard N. Schumacher Oxford: Blackwell, 2003. Hegel maintains that the categories contain the objective structure not just of the objects of human experience (Kant’s position), … Continue reading “houlgate difference between Kant and Hegel”<\/span><\/a><\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[111,100,15],"tags":[],"class_list":["post-4977","post","type-post","status-publish","format-standard","hentry","category-desire","category-hegel","category-subjectivity"],"_links":{"self":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts\/4977","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/comments?post=4977"}],"version-history":[{"count":9,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts\/4977\/revisions"}],"predecessor-version":[{"id":9546,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts\/4977\/revisions\/9546"}],"wp:attachment":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/media?parent=4977"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/categories?post=4977"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/tags?post=4977"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}