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Pinkard, Terry P.
1 would like to thank Professors Klaus H a r t m a n n and D o n lhde for their helpful comments on earlier
drafts of this paper. I would like to thank also Dr. Gitnther Maluschke for his suggestions about par-
ticular parts of the architectonic.
G. W. F. Hegel, Wissenschaft der Logik, 2 vols. (Hamburg: Felix Meiner Verlag, 1971), 1:19 (here-
after cited as WL). All translations from this book are m y own.
[417]
418 H I S T O R Y OF P H I L O S O P H Y
them with things that are their instances (indeed, to see something as an instance of a
concept presupposes a prior knowledge of the concept), nor by giving various
empirical examples of them. Instead, the validity of such concepts is to be obtained
immanently, that is, logically, solely through their relations to one another. Hegel
expresses it in a characteristic manner:
In that philosophy owes its development to the empirical sciences, it gives their content the
essential form of freedom of thought (of the a priori) and the confirmation of necessity instead
of the attestation of that which is "lit upon" [ Vorfindens] and of the experienced fact; the fact
becomes an exhibition and image of the original and completely independent activity of
thought. 2
The synthetic unity of apperception is therefore that highest point, to which we must ascribe
all employment of the understanding, even the whole of logic, and conformably therewith,
transcendental philosophy. Indeed, this faculty of apperception is the understanding itself.'
z EnzJ,kloplldie der philosophischen Wissenschqften(1830; Hamburg: Felix Meiner Verlag, 1969), par.
12 (hereafter cited as E). I shall follow the usual practice of citing only the paragraph numbers and not the
page numbers. All translations from this book are my own.
Werke, r Hermann Glockner, 26 vols. (Stuttgart: Fr. Frommann Verlag, 1959), 19:559.
Trans. N+ K. Smith (London: Macmillan and Co., 1933), B 134n.
H E G E L ' S LOGIC 419
See Sellars, "Some Reflection on Language Games," in Science. Perception, and Reality (London:
Routledge and Kegan Paul, 1963), pp. 321-58.
WL, 1:9.
420 HISTORY OF P H I L O S O P H Y
'~ Ibid., 1.
422 H I S T O R Y OF P H I L O S O P H Y
with the principle is united. '''3 Both the specific content and the logical steps (the
method) required to establish such a content must be legitimated. How in any save a
metaphorical sense can this be done?
Hegel's answer is quite complex and must be carefully explicated in order to be
intelligible. He puts the problem quite simply: With what must the science, the
theory, begin? The theory is to be a theory of concepts that gain their determinate-
ness through their logical relations to one another. Therefore, the beginning must
be, so it seems, a concept. The question, then, refines itself: Which concept?
Two conditions immediately impose themselves. (1) If the theory is to explain deter-
minateness, then the beginning must somehow undercut determinateness; that is, it
must be the seemingly i m p o s s i b l e - a n indeterminate concept. (2) It must be logically
immediate; it must not be the result of something else. In other words, the beginning
cannot already contain the method, the logic of the development as already stated.
By this is meant no more than that the beginning cannot state the method before-
hand. To state the method beforehand is to presume beforehand what kind of rela-
tions are to be constitutive of the concepts. A third condition supplements these
other two: this concept, so Hegel thinks, must be a concept relating to the object of
knowledge. His reasons are, to speak loosely, that one must develop the "object lan-
g u a g e " before one can develop the " m e t a l a n g u a g e " ; or, still speaking loosely, that
one must have something to talk about before one can talk about one's talking. The
statement of the method, of the logic that connects the concepts, must therefore
come at the end. However, since the logic of the concepts is constitutive of their
determinateness, the statement of the logic is tantamount to a statement of the
ground of the concepts in question; the emergence of the logic itself as thematic
within the theory is the emergence of the " t r u e " ground of what has come before:
" T h a t the forward movement [das Vorwartsgehen] is a regression [Rfickgang] to the
ground, to the primordial [Urspranglichen] and true depends on that with which the
beginning is made and is indeed brought forth from i t . " " The initial concept is to
be, like all the concepts within the theory, implicitly defined by the logic that
emerges fully only at the end: " T h i s last, the ground, is then that out of which the
first emerges, which first appears as immediate. ' ' ' 5 What at the beginning of the
theory can appear only as something merely immediate or stipulated is in fact con-
stituted ( " i n der Tat hervorgebracht wird") by the terminal section of the theory.
But, likewise, the end of the theory is something that emerges from the " n a t u r a l "
development of the concepts and is, from that point of view, also something derived
from the initial concepts.
Hegel thus speaks of a "circle" of justification, although such talk is not entirely
accurate. It is not circular in that the end is identical with the beginning (although
Hegel euphorically says that also), nor is it circular in the sense in which some coher-
ence theories of truth are circular, that is, the same proposition that appears at least
once as a premise appears later on as a conclusion, thereby justifying itself.
The only concept that fulfills all these c o n d i t i o n s - to be a concept of being (since
it is being that we talk about), indeterminate, free of any stated logic, a ground from
"WL, 1:52.
~' Ibid., p. 55.
" Ibid.
H E G E L ' S LOGIC 423
which the logic can develop--is the concept of pure being. It is indeterminate
immediacy and equal only to itself ("unbestimmten U n m i t t e l b a r k e i t . . . sich selbst
gleich") '6 This initial concept is something primitive, not susceptible to further
analysis--a "Nichtanalysierbares,"" something that cannot be shown to have any
more primitive predecessors. As the most primitive concept it is the presupposition
of all other concepts. It is a concept free of any logic that can be stated at the outset.
Such a concept is, however, logically equivalent to the concept of pure nothing.
The concept of pure being is indeterminate and cannot therefore be distinguished
from pure nothing, since only by virtue of some determination could it be distin-
guished from anything else. Taken in this form, the beginning exhibits a dilemma:
Two concepts that in their ordinary meaning simply do not mean the same are
equated. Hegel claims that they have passed over into one another (he does not say
that they pass over into one another since he feels that such a statement would
impute a logic to them prematurely.) This immediate passage of one into another is
equivalent to the concept of becoming: the passage of being into nothing and of
nothing into being. " B e c o m i n g " here does not refer to the ordinary notion of such
that would imply that something (a determinate being) passes into nothing (which
would, so Hegel thinks, thereby also be a determinate concept since it would be the
negation of something). It denotes rather the "shiftiness," the "unsteadiness" of the
concepts of pure being and pure nothing: "Passing-over [Obergehen] is the same as
becoming. '''8 But the concept of becoming has the advantage in that it has as its
meaning the unity of being and nothing; that is, within the concept of becoming one
can talk of being and nothing. The logic of the initial concept, pure being, is there-
fore to have passed over into the concept of pure nothing. Yet nothing and being
simply are not equivalent. The concept of becoming thus emerges as a solution to a
primitive contradiction: without it one must hold the seemingly contradictory (and,
depending on one's feeling toward Hegel, perhaps senseless) idea that being and
nothing are the same. The concept of becoming thus emerges as part of the logic of
the concept of pure being and pure nothing. From the opening position, one moves
to a new concept--one infers to it--that is (1) more developed and (2) a solution to a
dilemma, in this case a protocontradiction. Within the concept of becoming, being is
distinguished from nothing; it is thereby determinate being (Dasein). The initial logic
thus emerges with the initial concept: the logic of pure being is to have passed into
pure nothing, this passage leading to a new concept, becoming. Or one can say: in
order to think intelligibly of the concept of being, one must think of it as determinate
being; otherwise one must say being equals nothing. But as long as one remains on
the level of pure being, one cannot say this; the inference or move to the concept of
becoming is thereby partially justified. One may abstract from this the general prin-
ciple that the concept of being acquires determinateness through its incorporation
into itself o f the negative o f itself. The inference to the negative of the concept of
being is necessary for its determinateness.
The opening move of Hegel's theory struck his contemporaries as bizarre and has
struck probably every reader since as at least odd. In the subsequent edition of the
Wissenschaft der Logik Hegel added a great many observations and explanations in
an attempt to quiet the feelings of oddness and make this part understood, for he
himself realized that the point of the section was extremely difficult to grasp. It
requires a further reflection in order that its point may not be lost.
B. Logic and Metalogic: The Principles of the Theory What the apparently
bizarre beginning of the Logik in fact does is present the basic logical structure of the
whole work. Hegel characteristically describes this somewhat obliquely: he speaks of
it as the " g r o u n d of the whole science" '~ and says that the progression in the theory
is only a "further determination ''20 of the beginning. He sums it up thus: " S o the
beginning of philosophy is the foundation [Grundlage] that is preserved and is
present in all subsequent developments, remaining immanent throughout its further
determinations."2' The logic of the concepts of being and nothing form the logical
structure of the work. The logic of other more developed, less primitive concepts are
constructed according to the logic of the concept of pure being: each concept takes
its determinateness from its own " n o t h i n g , " that is, its negation. Negation is
thereby made the vehicle for the reconstruction of categorial concepts. The begin-
ning is a proposal for a constructive " l o g i c " of concepts; Hegel proposes that we
attempt to construct all our categorial concepts in terms of the implicit relation
between a concept and its specific negation. This involvement of a concept with its
other (the Hegelian term for the concept that serves as a negation of another
concept) then leads to a new concept that is thereby justified as a product of and a
solution to the dilemmas of the lower level. The higher level concept is one in which
the dilemmas of the lower level concept do not appear. Hegel calls such a movement
an Aufhebung. Within the Hegelian theory, the term means "integration": the
higher level concept integrates the logic of the lower ones. The determinations a
concept gains by its references to its other, that is, by the move from it to its nega-
tion, is integrated within the higher concept.
Hegel distinguishes three basic types of logical moves within his theory. (1) The
moves appropriate to the logic of being, where one concept passes over into another
concept; that is, where a move to another concept is always sanctioned because there
is nothing to stop it, so to speak. (2) The moves appropriate to the logic of essence,
where each concept has a certain independence on its o w n - - o n e moves to the nega-
tion of concept A but then must move back to concept A. This is described by Hegel
as a reflection of one into the other. (3) The moves appropriate to the logic of con-
ceptuality itself, where one moves to a new concept in which the first concept has a
continuity, for example, the way a universal is continuous in its instances. The
moves from each of these three logics to the other may be architectonically described
as a move from noninclusion of the determining other (being), to partial inclusion of
the determining other (essence), to full inclusion of the determining other (concep-
tuality). The Hegelian thesis is that each of these logics is a novel one, and none can
be reduced to the other. Although there are three basic types of logic in the theory,
all three logics are nevertheless "principled" by the opening move; the beginning
move is "metalogical" for the whole theory. The beginning set of moves, then, has a
double role: (1) they are principles, that is, metalogical, for the logic of being, which
is only a particular logic of the theory; (2) they are principles, that is, metalogical,
for not only the logic of being but the logic of essence and the logic of conceptuality.
However, if the latter is the case, how can the logic of essence and conceptuality be
novel? If the logic of being is metalogical for the other two, does that not mean that
the other two are reducible to the logic of being?
Here one must distinguish between the sense in which the beginning of the theory
presents the basic moves of the theory and the sense in which later stages of the
theory are developments of this initial move. The sense in which the opening of the
logic presents the characteristic moves of the rest of the theory is to be understood
through the concept of negation. The logic of the concepts in the theory, it is to be
remembered, constitute the meaning, the determinateness, of the concepts in ques-
tion. The opening moves present just that logic: determinateness is to be recon-
structed through the means of negation. A concept gains its determinateness through
its negative relation to another concept. The reconstruction of determinateness
through negation offers, then, a precise expression of the more general program ot
the theory, namely, to reconstruct the determinateness of concepts solely through
their logical relations to one another. The question is, then, which relations? Is there
a multiplicity of them? A few? If there are more than one, how do they relate to one
another? Hegel's proposal is to reconstruct all the relations out of negation. One
cannot merely compare concepts with one another; such comparison would be
something external to the contents of the concepts in question and would certainly
not be constitutive of the content. Only negation is immanent enough to the
concepts to do the job the Hegelian theory demands. Hegel rejects other proposals
as being either external or containing presuppositions within themselves, that is,
already containing a "relation within itself," being already " c o m p l e x . "
It would seem, though, as if Hegel's own objections could be raised against him.
To speak of a concept as a negation of another concept would require, so it seems,
that the two concepts be determinate. That is, it might be argued that negation is no
less external than a number of other relations; indeed, a negation is always a nega-
tion of something; and hence negation must assume the prior determinateness of
that of which it is the negation. Therefore, Hegel's use o f negation would be just as
arbitrary as any other.
Hegel himself saw the problem. As an answer to such a possible objection, he
added four " A n m e r k u n g e n " in later editions of the Logik in an attempt to dispel
such criticism. Negation is to be preferred, so Hegel argues, not only because it is
immanent to the content in question but because a preliminary account can be given
of it. Negation, that is, is preceded by the concept of nothing. The opening concept
of nothing is not simply quivalent to negation; it is the negation in abstraction from
that of which it is the negation, namely, being. Nothing is not equivalent to non-
being, "for in nonbeing the relation to being is contained," and the beginning must
contain no stated relations. Instead, the logical relations are to be developed out of
the initial concepts. Hegel claims that "it first of all has nothing to do with the form
of opposition, that is, of relation, but with the abstract immediate negation, with
Nothing [das Nichts] purely for itself, the relationless denial [Verneinung]-if one
pleases, what could also be expressed through the mere: not [Nicht]."'2 Elsewhere,
2~Ibid., p. 58.
426 H I S T O R Y OF P H I L O S O P H Y
Hegel speaks of "this immediate or abstract negation, ''23 of "the complete abstrac-
tion, thus the already abstract negativity, Nothing, ''2' and claims "that passing-over
[Obergehen] is not yet a relation [Verhi~ltnis]. '':s The terms by which one could con-
nect the concepts of being and nothing are at the beginning not yet given. One
cannot say that they are alike, unlike, nor even that they "pass over" into one
another so long as one remains on the level of the two concepts of pure being and
pure nothing. In this sense, the metalogic of the opening concepts needs to be devel-
oped, not by abstracting from the beginning, but be developing via negation the
kinds of moves characteristic of the metalanguage.
Hegel's reason for thinking that his opening concepts make sense is that the mean-
ing of concepts is to be obtained from their place in the system; that is, meaning is
constituted by the kinds of moves the concepts make. Therefore, the meaning of the
concepts of being and nothing is dependent on their place in the whole system of
concepts. Only insofar as the logic is developed can one speak of being and nothing
as having a full meaning. Hegel's well-known doctrine that the truth is the whole
signifies no more than that: the meaning of categorial concepts is not to be recon-
structed in their isolation from each other but it terms of their logical relations to one
another. It does not refer to any kind of metaphysical thesis. The rationale for the
Hegelian way of putting things off and assuring the reader that the solution is yet to
come finds its roots in this doctrine.
To sum up: The logic of being and nothing and the move to a concept that
integrates (aufhebt) the logic of the two, namely, becoming, is normative for the rest
of the theory. In this sense, it is metalogical for the rest; the rest is to be seen as a
development of this initial logic, a gradual incorporation of " n o t h i n g " into
" b e i n g , " that is, an incorporation of that which gives determinateness to a
c o n c e p t - its negative--into the meaning of the concept itself. On the other hand, the
machinery for commenting on this opening is not yet developed; in this sense, the
metalanguage is something yet to come. The incorporation of its negative into a
concept is the language in which we can talk of the determinateness of concepts (i.e.,
the principle of reconstruction), yet we do not have yet the explicit machinery for
doing so. In order to avoid confusion, therefore, we may speak of the opening of the
logic as furnishing the principle of the theory, and the necessary machinery for
formulating this principle the metalogic of the theory. We could also speak of the
opening moves as forming models for the interpretation of the determinateness of
most concrete concepts.
The logic of the concepts of being and nothing, however, does not present the full
structure of the principles of the theory. From the concept of determinate being
Hegel reconstructs the concept of quality, then of reality, negation, and so on. Con-
cepts such as reality and negation are said by Hegel to be moments of the concept of
determinate being. Hegel's use of " m o m e n t " to characterize this relation of inclu-
sion that some concepts have to another is crucial for his theory. He obviously
intends to draw an analogy to the notion of a circle. A circle is constituted by 360
z~Ibid., p. 85.
~' Ibid.
z~Ibid., p. 90.
H E G E L ' S LOGIC 427
degrees, and each degree is said to be a moment of the circle. One can consider each
degree, so to speak, by i t s e l f - a n sich, as Hegel would s a y - b u t a degree is one only
as part of the " w h o l e , " the circle. The circle, then, is made up of its degrees, but its
degrees are such only as a part of the circle. Hegel uses the analogy of the circle in
reference to conceptual structures. The relation of concepts such as reality and nega-
tion to more general concepts such as determinate being is not an inclusion of species
within their genus. By the use of the term " m o m e n t " Hegel is proposing another
sense of inclusion than that of genus-species. To say of some concept that it is a
moment of another is to say that the logic of the former "makes u p " the meaning of
the latter. Concepts that are moments of another concept make up the meaning of
that concept, but they cannot be considered outside of the concept in which they are
included. Being and nothing are the moments of becoming; they are not species of
becoming. It is the movement of being and nothing that constitutes becoming: the
concept of becoming "subsists in this m o v e m e n t . " The term " m o m e n t " is a theore-
tical expression of the leading idea of the Hegelian program, that the determinate-
ness of categorial concepts arises only from their logic, from the kinds of moves that
they make. If certain concepts subsist solely through the logic of their moments, then
the explication of the moments is an explication of the concepts in question.
We need not follow the precise details of Hegel's procedure. What is of impor-
tance are the types of logical moves; that is, the interpretive models he introduces in
the doctrine of qualitative being, since it is through the logic of these preliminary
concepts that the other logics are to be constructed. Negation is to be the basic
vehicle for the construction of the logic of the concepts. The section on qualitative
being presents therefore the basic moves of negation itself. First, one is offered an
antecedent of negation, namely, pure nothing. From the relation of being to nothing
one arrives at the concept of negation as a "determinate nothing." Hegel then works
out the logic of negation, that is, the logic of determinateness, thereby developing
the principles of his theory. The procedure is brought to its first closure in the notion
of being-for-self (Fgirsichsein). Being-for-self is a concept in which the determining
other is included as a moment of the concept itself. It is an ideal and not a real unity
of being. Being-for-self, then, is a concept in which (1) the moments are totally con-
stitutive of it--the logic of the concept includes no reference to a recalcitrant
o t h e r - - a n d (2) the moments have an explicitly stated logic (they are "posited").
Being-for-self, then, is a totality structure, a concept in which the logic of the other
concepts can be stated. It emerges as a necessary result of the conceptual progression
of the Logik. If the Hegelian thesis is accepted, namely, that the " m e a n i n g " of con-
cepts is determined by the logic of their moments, then one will need a totality struc-
ture such as being-for-self in order to state the logic of the moments that have come
before. Indeed, being-for-self is the structure of conceptuality as such. Through the
device of being-for-self Hegel avoids what he calls the " b a d infinite"; he need not go
infinitely from one concept to a concept of that concept, ad infinitum. 2~ Instead, he
has developed a metalogical concept that is inherently "reflexive," that is the result
of the movement of the concepts that have preceded it. It is self-determining in that it
is determined only from the logic of the concepts it includes and not from some other
2~ I have treated the Hegelian notion of the infinite and its relation to being-for-self in more detail in
" H e g e l ' s Philosophy of M a t h e m a t i c s , " forthcoming in Philosophy and Phenomenological Research.
428 HISTORY OF PHILOSOPHY
concept (i.e., its dialectical other). Without such a reflexive concept, the progression
in the logic would have no end; it would be the infinite progress of which Hegel
speaks. A concept gains its determinateness from its other; therefore, unless some
device is found in which the determination can come from within, an " o t h e r " will
always emerge. Being-for-self is, then, the closure principle for a conceptual progres-
sion, a means for reflecting on what has come before. With the introduction of it the
whole machinery or principles, that is, the complete working out of the steps of
negation, is thereby presented.
The logic of these concepts forms the totality of principles for Hegel's logic of con-
cepts. Qua concepts they are only particular determinations of qualitative being;
their logic, however, forms the network of principles for the theory. This structure of
principles is what gives to some commentators on Hegel the appearance of arbitrari-
ness or of dogmatism. The principles, however, are not indicative of a dogmatic line
of thought running throughout the theory; they are more indicative of such things as
construction rules, procedures with which to construct the logic of further concepts.
Being and Essence are the moments of its becoming [ Werdens]; it, however, is their founda-
tion [Grundlage] and truth as the identity in which they are submerged and contained. They
are contained in it because it is their result, but no longer as Being and as E~ence; they have
these determinations only insofar as they have not yet gone back into this their unity?'
The specific concepts of the doctrine of being and essence are no longer present; the
logic, the network of principles that make up these concepts, is. The logic of con-
ceptuality is their " t r u t h " insofar as it provides the metalogic of the two earlier sec-
tions, that is, insofar as it establishes the basis from which the first two sections were
done.
What, then, is the logic of conceptuality? Briefly put, the logic of this position
consists in a concept's maintaining its identity in the other that gives it determinate-
ness; the paradigm case of such is the identity of a universal in the m a n y particulars.
The other, then, is fully included in the initial concept. Metalogically, we can see
that a concept is an instance of being-for-self. In the doctrine of being, the other was
not included; something was different from its o t h e r - - t w o books sitting on a table
do not include one another. In the doctrine of essence, there was partial inclusion,
but each m o m e n t maintained an integrity, an independence on its own. The essence
is not divorced from that of which it is the essence as two qualitative or quantitative
entities are; the cause refers to its effect but is not identical with it, nor is the thing
totally identical in all its instances. The logic of conceptuality is that certain concepts
are " c e n t e r s " of determination; a universal is a " c e n t e r " for the determination of its
many instances. In the logic of conceptuality the concept and its other are dialec-
tically intertwined: each is a moment of the other; each is the determining " o t h e r to
the o t h e r . " Hegel describes this "concept of the c o n c e p t " in typical Hegelian
fashion:
Each of them is the totality, each contains the determination of the other within itself, and for
that reason these totalities are purely and simply one, as this unity is the diremption of itself
2, WL, 2:213.
430 HISTORY OF P H I L O S O P H Y
into the disengaged seeming [Schein] of this doubleness [Zweiheit] . . . in that one is con-
ceived and expressed, the other is immediately conceived and expressed in it. 2~
Ontologically expressed, a concept is that which ideally included its other. This
inclusion is to be understood in terms of Hegel's theory of determinateness: a con-
cept is determinate only by virtue of its other, in this case, that with which it is
continuous.
In terms of the whole Hegelian theory, we can see that conceptuality is deter-
minate only in virtue of its other, which is being and essence, the a priori determina-
tion of objects. In other words, concepts must be o f being, and this " o f " is to be
understood as the " o f " of intentionality. In order to understand what a concept is,
one must think of it in opposition to the categories of objects. Concepts, and there-
fore thought (insofar as thought is conceptual), are in the fundamental sense inten-
tionaUy o f being. The other from which the concept takes it determinateness is being
and essence. The explanation of conceptuality is therefore also an explanation of
intentionality.
Hegel has this point expressly in mind. He speaks approvingly of the Kantian idea
that the synthetic unity of apperception is the principle of conceptuality as such.
Conceptuality is the "principle" of cognitive consciousness. Hegel's disagreement
with Kant lies in what he considers to be Kant's conflation of an abstract principle
with a particular existent, the I. The principle of conceptuality is not to be confused
with that for which it provides the interpretive model: " F r o m that nonmental just as
well as this mental formation [geistigen Gestalt] of the concept, its logical form is
independent. '''9 The principles of conceptuality form the logical framework for the
reconstruction of m i n d as intentional, but this framework for the reconstruction is
not to be confused with what is reconstructed, that is, with mind or ego as such. The
concept of mind or of the ego is not to be reconstructed in the Logik; only the frame-
work for reconstruction is there presented.
The logic of the concept of cognition is for the subject to overcome the brute
otherness of the object, to bring the " g i v e n " into the conceptual sphere, into the
epistemic (conceptual) framework. To this end, one requires logic, axioms, and so
o n - all moments of the notion of a conceptual framework. Insofar as these schemes
are constructed, the world is not, however, merely apprehended in its givenness but
rather brought under certain norms. Theory is thus not a mere description of the
world. Description of a given is actually a bringing of it under certain norms. Thus,
the concept of cognition is intimately bound up with that of action--that is, ulti-
mately bound up with the establishment of rational norms.
Hegel thus gives a diagnosis of the cognitive relation of knower and known. The
subject brings the world into its own orbit by bringing it into rational conceptual
form. The subject is essentially intentional: " T h e I thinks something, itself or some-
thing else. ''3~ Intentionality is explained as the appropriation of an other into the
sphere of the subject; concretely, it is the bringing of the brute, nonconceptual given
into conceptual form. In terms of Hegel's logical categories, intentionality is an
2, Ibid., p. 219.
2, Ibid., p. 24. Likewise, the WL is not a reconstructionof Geist but offers only the "simple scaffold-
ing" (eitorache Geruste) of such a reconstruction.
~o Ibid., p. 433.
HEGEL'S LOGIC 431
(Prolegomena to Any Future Metaphysics, trans. Peter G. Lucas [Manchester: Manchester University
Press, 1959], pp. 4, 5n).
~" WL, 2:503.
32A similar notion of the role of the architectonic as providing a genealogy of concepts can be found in
Klaus Hartmann's, "Hegel: A Non-Metaphysical View," in Alisdair Maclntyre, ed., Hegel: A Collec-
tion o f Critical Essays (Garden City, N.Y.: Doubleday, 1972), pp. 101-24.
H E G E L ' S LOGIC 433
Again, a particular transition may not be valid, but the necessity for such a transi-
tion is prescribed architectonically. The large-scale and small-scale architectonic
thus offers the theorist a schema for placing c o n c e p t s - t h a t is, a schema for the
reconstruction of c o n c e p t s - a n d it is then an open question whether or not a parti-
cular concept validly fills the particular spot in the schema.
If Hegel's proposal for an immanent, logical reconstruction of concepts is to be
valid, however, the architectonic must be not external to the concepts in question
but immanent to them, constitutive of their determinateness. Hence, the architec-
tonic cannot be merely constructed and applied but must itself be developed. This
underlies Hegel's insistence on the importance of the beginning of the theory. The
beginning must develop the architectonic out of itself. In order for the beginning to
develop this, however, it must (1) be deficient and (2) have the architectonic
immanent within it. It must also have the other characteristics noted earlier. The
logic of the method must come from the beginning itself but not as thematic. If one
merely applied the architectonic, then there would be no problem of beginning.
Hence, Hegel says that " t h e immediate of the beginning must by itself [an ihm
~ E , 240.
434 H I S T O R Y OF P H I L O S O P H Y
selbst] be deficient and infected with the impulse to lead itself further. ''37 For this
reason the beginning must be indeterminate in order to present a genealogy of deter
minateness. The move to determinateness, which is constitutive of the architectonic,
is presented at the beginning. Clearly, however, the procedure is circular. If some-
thing is deficient, it is deficient only in terms of something else. Hence, the deficiency
of the beginning is one only in terms of at least the next stage and ultimately the end.
But Hegel's point is that since the method, the logic of the concepts, is constitutive
of their determinateness, the genealogy of determinateness is the genealogy likewise
of the architectonically structured method. In this sense, the architectonic emerges
from the beginning, since the logic of determinateness emerges there. Circularity
ensues because this initial logic later explains itself in the terminal concept, where
full inclusion is attained. The circularity is not a petitio since the beginning is not a
premise that then appears in the conclusion. Rather, it is a more subtle case of a con-
structivist self-explanation; the dialectical logic is able to give an account of itself in
its own terms. What is to be e x p l a i n e d - t h e explanadum -- is the same as that which
does the e x p l a i n i n g - t h e explanans; in both cases it is conceptuality or " t h o u g h t . "
Within the theory it is not as if one has a stance from which results are derived, either
deductively or constructively; there is not a first premise that on the grounds of cer-
tainty is to be preferred and to which all else is related. Rather, a p r i n c i p l e - t h e
unity of being and nothing--is in virtue of its logic able to give an account of itself.
The principle of conceptuality itself can be grasped and understood. There is thus no
surd in the explanation: the beginning is explained as the primordial case of deter-
minateness by the end, and the end is the development of the beginning. Closure is
achieved in that there remains no countervailing " o t h e r " at the end of the theory.
Conceptuality accounts for itself; the explanans (the bestowal of determinateness via
determinate negation) explains itself. To use Hegelian language, thought categorizes
itself as categorizing its other. The accusation ofpetitio does not enter also because
the scheme is reconstructive, not deductive. A principle that is akin to a construction
rule is developed at the beginning; at the end the "construction rule" grasps itself.
Thought understands that its determinateness comes from the whole logic of its con-
cepts, its moments. The circularity lies in the fact that the principle that is operative
in the beginning can by virtue of its logic become thematic at the end. There is no
leap from the object language, so to speak, to the metalanguage.
It is the pure concept that has itself for object and that, in that it runs as object through the
totality of its determinations, develops itself into the whole of its reality, to a system of science
and with that concludes by grasping this comprehension of itself, thereby integrating [auf-
zuheben] its position as content and object and cognizing [erkennen] the concept of science.3'
In terms of the game analogy, the Logik can be seen in two ways: (1) a static
w a y - t h e collective arrangement of all the " p i e c e s " on the " b o a r d " ; (2) a dynamic
w a y - t h e m o v e m e n t from one position to another.
The rest of the Hegelian p r o g r a m follows virtually automatically from this begin-
ning. The Logik is an attempt, a proposal, to reconstruct the determinateness of the
J' W L , 2:489.
~l Ibid., p. 505.
H E G E L ' S LOGIC 435
purely categorial concepts of experience in terms of the concepts found within the
Logik. A second type of reconstruction follows. Having set up his general ontology,
Hegel attempts systematically to redescribe more concrete notions in the terms of his
general ontology. Thus, one accordingly can systematically redescribe the concepts
of natural science, reconstructing their logic along the lines of the concepts found in
the Logik. In this way one can investigate the foundations of scientific theories; one
can place the concrete concepts of science and experience in the now intelligible
framework of the Logik. Such a proposal is enacted in Hegel's philosophy of nature.
One can do likewise for concepts in the behavioral and political sciences, a proposal
Hegel enacts in his philosophy of subjective mind and objective mind. The con-
clusion of such more concrete reconstructions would be the reconstruction of the
notion of philosophy itself. Philosophy becomes conceived as the conceptual cri-
tique of the other domains of conceptuality, for example, natural science, behavioral
science, science of politics, and so on. The advantages to such a reconstruction are
then twofold: (1) one can claim to understand, that is, to have provided foundations
for, the basic concepts found in science and experience; (2) one has a method of plac-
ing sciences according to the kind of explaination they offer.
In conclusion, we note how the Hegelian theory on this reading fits into more con-
temporary styles of philosophy. There is, first, in contemporary philosophy the
newly reawakened concern for system in philosophy. Hegelian theory obviously
answers to this concern, but with Hegel's careful attention to constructing the
systemic (architectonical) aspect of his theory out of a small set of basic principles
that are themselves developed in the Logik, he avoids many of the charges
commonly associated with such systematizing, namely, that of " f o r c i n g " material
into places where it does not fit. Hegel's concern for analyzing and reconstructing
the logic of the concepts that constitute the core of our conceptual framework is also
very much in line with other types of contemporary concerns. In its search for first
principles, much of contemporary philosophy stresses a clarification of particular
problems at the expense, perhaps, of system. Hegelian philosophy, with its notion of
an " i m m a n e n t " system of concepts, need not be taken as very far from this type of
concern. Hegel is not simply some nineteenth-century German romantic listening to
his own incantations of the World Spirit but a philosopher concerned with carefully
working out the logical relations between all the different ways in which we experi-
ence things and talk about that experience. Nor is he the champion of those who
would like to reject the principle of noncontradiction, as he is often supposed to be.
To see Hegel in this light, as a kind of transcendental philosopher, is, I would main-
tain, the proper and the most fruitful way to read him.
Georgetown University