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By Robert Stern

The good German idealist thinker G. W. F. Hegel has exerted an important impression at the improvement of philosophy from the early nineteenth century to the current. however the metaphysical features of his concept are nonetheless under-appreciated. In a chain of essays Robert Stern lines the advance of a distinctively Hegelian method of metaphysics and sure critical metaphysical matters. The ebook starts off with an creation that considers this topic as an entire, by way of a piece of essays on Hegel himself. Stern then makes a speciality of the best way yes key metaphysical principles in Hegel's process, equivalent to his doctrine of the 'concrete universal' and his notion of fact, relate to the contemplating the British Idealists at the one hand, and the yank Pragmatists at the different. the quantity concludes via reading a critique of Hegel's metaphysical place from the viewpoint of the "continental" culture, and particularly Gilles Deleuze.

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W. J. , K. F. A. Schelling, 14 vols (Stuttgart and Augsburg: J. G. Cotta, 1856–61; repr. Darmstadt: Wissenschaftliche Buchgesellschaft, 1974–76), II Abteiling, vol. 3, p. 242: ‘if I want to go to the limits of all thought, then I must also recognise that it is possible that there might be nothing at all. The last question is always: why is there anything at all, why is there not nothing? I cannot answer this question with mere abstractions from real being . . I must always first of all admit some reality or other before I can come to that abstract being’.

When Kant says that ‘our intuition can never be other than sensible’, and again when he adds that ‘these two powers or capacities cannot exchange their functions’, it looks as if he must be claiming more than empirical knowledge of the essential knowing self. Experience will establish that things are so or so, but hardly that they can never be other than they are. ⁵⁶ Thus, for example, as early in his philosophical career as the 1802 essay ‘Faith and Knowledge’, Hegel takes Kant’s objection against Hume, and then turns it against Kant: ‘Kant reproaches Hume for thinking of this task of philosophy with far too little ⁵⁵ W.

Cf. EL, §8, 32 [Werke, VIII: 51–2]. ⁷³ EL, §10, 33 [Werke, VIII: 53]. ⁷⁴ Frederick C. Beiser, ‘Introduction: Hegel and the Problem of Metaphysics’, in Frederick C. ), The Cambridge Companion to Hegel (Cambridge: Cambridge University Press, 1993), 1–24, at 4. Cf. also Frederick C. Beiser, ‘Hegel, A Non-Metaphysician? A Polemic’, Bulletin of the Hegel Society of Great Britain, 32 (Autum/Winter 1995), 1–13. How is Hegelian Metaphysics Possible? 31 It may seem that it is one thing for Hegel to make the fundamental nature of the world around us into an object of his investigation, and so to conduct an inquiry into ‘being qua being’; but it is quite another to claim to make ‘the absolute’ into such an object, where the latter project seems to be more powerfully at odds with Kantian strictures concerning rationalistic metaphysic, as Kant may have appeared to put such transcendent entities beyond our knowledge in a much more radical way.

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