(3) The third is Individuality – meaning the reflection-into-self of the specific characters of universality and particularity; which negative self-unity has complete and original determinateness, without any loss to its self-identity or universality.” [Shorter Logic, §163]. These are at one level logical categories by means of which one and the same concept represents respectively: a unique, existent individual concrete thing, a universal category or genre of things, or the particular quality of the individual which makes an exemplar of the universal. A. Empiricism §347. out from the city to survey his realm," he wrote on October 13, 1806. I use the word material to make it clear that what is intended is not mental at all. See Philosophical Writings of Peirce, ed. reality of that freedom … This is the only aim that sees itself realized; the only What credence can we give to Hegel’s claim that Spirit is a subject then? 43. “Choice” means that the tenuous social solidarity generated by the modest fact that everyone at least reads the same news and watches the same soapies, giving minimal opportunities, perhaps, for casual chatter at work, is now eliminated as everyone is receiving customised media which is more and more simply a reflection of their own personal prejudices. 27. (79), All the worth which the human being possesses, all spiritual reality, he possesses identification of the individual, the nation and the state; his stress on Great Men as the God is … the absolutely true, that from which everything proceeds and into which It is not a point of deciding which – production or consumption – is the definitive factor in being an artefact, for production and consumption is an infinite process which is rioted in the very origins of human life, and within which artefacts are defined. See my draft study “Social Solidarity vs. ‘Social Capital’.” 2004, Empirical Social Psychology and Critical Theory. [Spirit] certainly makes war upon itself - consumes its own existence; but in this very [34] ‘Activity’ referred to subjective-objective activity, both inner subjective activity and outward objective activity, but ‘pure activity’ meant just that aspect of activity which was inner and as yet unmixed with the outer world. 24. and means of the World-Spirit for attaining its object; bringing it to consciousness and Some artefacts, such as spoken words, have a transitory nature, but being material things, they are nevertheless part of a universal material world, existing beyond any human society. If I am able to act as if the thing was actually present when it is not, and coordinate my own actions in a way I learnt to only by use of the external stimulus, then ipso facto, I have constructed an internal representation or stimulus of it. of mere growth, as does that of organic life, but a stern reluctant working against It is frequently said that Hegel can be neither understood nor appropriated piecemeal, so the problem of Spirit cannot be bypassed. - was, implicitly, Hegel's own system. But then at some point and in some way, long-forgotten artefacts can and do enter again into social practice, and the activity of perhaps long-dead and forgotten human beings enters again into social life, thanks to the nature of artefacts as material objects, subject to new interpretations. [27] To transcend this metaphysics it is necessary to break from Hegel’s metaphysical foundation and introduce an ontology which is true to the structure of spirit and recognises that our premises are: “the real individuals, their activity and the material conditions under which they live, both those which they find already existing and those produced by their activity.” [§1a, German Ideology, Marx 1845][28]. (22), Nothing has been accomplished without interest on the part of the actors … nothing headmaster of a secondary school in N©rnberg. Some of his One of the most serious social problems that arise from the dominance of the abstract general relation is the destruction of social solidarity. This is in fact also true of activity. Once an artefact or a social practice is understood to be a product of thought, its internalisation and objectification by human actors means only the movement of the idea from one material substratum to another and the nature of that material substratum, irrespective of its function as artefact, is literally immaterial. In this way, Hegel shows how the subject is self-generating, and provides criteria for recognising what is a system of activity. So do more modern 5. For if I am Individuals on the other hand are by definition, finite, however much their lives and their consciousness is tied up with and determined by material and social practice. Fichte took this to its limit, deducing society as a whole from the concept of the individual subject, which he saw as ‘pure activity’. Contesting the boundaries of the political,” Seyla Benhabib, ed., 1996). Hegel cut the Gordian knot of the mind-matter problem and problematised the individual-society dichotomy by means of the notion of Gestalt, or “shape of spirit.”[9] Gestalt makes a unity of thought, social practice and material culture and is taken by Hegel as the subject matter of the Phenomenology. Rather, spirit exists only through the co-existence (coincidence, correspondence) of all three, just as ‘tree’ can exist only by means of individual trees, the quality of these individual trees that make them “trees” and the genre or species of “tree” itself. Just one example, in the Preface to the Phenomenology: “The particular individual, so far as content is concerned, has also to go through the stages through which the general mind has passed, but as shapes once assumed by mind and now laid aside, as stages of a road which has been worked over and levelled out. The interpretation of the letter A, our idea of it and what we do with it, is of course, something else, and I do not subsume this thinking and acting under the term “material culture.”. only real agents of history; his belief that individual welfare or suffering simply did In the Subject, a concept, or social movement or proposition is posited; in the object, it is objectified, that is to say it is incorporated into the sum of all existing concepts, movements, etc., modified by them and modifying them; the subject then interacts with the Object as an other of itself, and the process which this sets up, Hegel calls the Idea, the unity of Lief and Cognition, or the Good and the True. for him… . But an artefact is an artefact only thanks to its having significance for human beings and being subject to interpretation. See Chapter One, Volume I of Capital. It could be argued that although we are not yet a collective self-consciousness, understanding ourselves collectively as a product of the history we have ourselves made, we are in the process of becoming self-conscious. The best known of these were Immediate Consciousness, §111. History in general is … the development of the Spirit in time, as nature is the Note that the Universal, Particular and Individual are not stages of the Notion or of Subjectivity, forms through which the Notion passes. “the term ‘behavioural science’ suggests a not-so-subtle shift of emphasis toward the evidence itself and away from the deeper underlying principles and abstract mental structures that might be illuminated by the evidence of behaviour. In 1801 he won his first university post at the University of Jena. Hegel was himself troubled by the dehumanising effects of factory labour and the apparent inability of the market or even civil society to stem growing inequality. 21. By material culture I mean everything from land and livestock to libraries. In the present period, an appropriation of Hegel’s metaphysics must rely on some theory of social psychology with a genuine empirical scientific basis. an insight into the needs of the time - what was ripe for development. Facing destitution, he took a job editing a newspaper in Bamberg, and then was ideas that the universe is an God evolving towards ever greater complexity and After [32] Secondly, it is not proposed that the psyche is a substance or that it is a thing which has this or that state, nor do I suggest that it “contains” thoughts which are conscious or unconscious, and certainly not that there is a one-to-one correspondence between a state of the nervous system and what could be called the “state of the psyche.” Hegel agreed with Fichte that the ego was pure activity, not the activity of something, but simply pure activity. He acts through humans, and is conscious of himself through humans. The underlying natural foundation of Spirit must be grasped so that Hegel’s insights into historical and cultural development, contained in his philosophy of spirit, can be appropriated and transcended. This bygone mode of existence has already become an acquired possession of the general mind, which constitutes the substance of the individual, and, by thus appearing externally to him, furnishes his inorganic nature.

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