By Jean Hyppolite
This first English translation illuminates Hegelianism's such a lot imprecise dialectical synthesis: the relation among the phenomenology and the good judgment. This publication is key for realizing the improvement of French idea during this century.
Logic and life, which initially seemed in 1952, completes the undertaking Hyppolite all started with Genesis and constitution of Hegel's Phenomenology of Spirit. Taking up successively the position of language, mirrored image, and different types in Hegel's Science of common sense, Hyppolite illuminates Hegelianism's so much vague dialectical synthesis: the relation among the phenomenology and the common sense.
His interpretation of the relation among the phenomenology and the good judgment has the results of marking a rupture in French inspiration. not just does Logic and lifestyles effectively finish the humanistic studying of Hegel popularized by means of Koje`ve in France earlier than global struggle II, but in addition it initiates the nice anti-Hegelianism of French philosophy within the sixties. Hyppolite's paintings screens the originality of Hegel's idea in a brand new approach, and units up the potential wherein to flee from it. If the word "the philosophy of distinction" defines French anti-Hegelianism, then we need to say that there will be no philosophy of distinction with no Logic and Existence. Derrida's thought of differance, Deleuze's common sense of feel, and Foucault's reconception of background all stem from this publication. this primary English translation of the almost unknown Logic and life is crucial for the certainty of the advance of French concept during this century.
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Extra info for Logic and Existence
Kw;! t the relationship and neighborhood of all issues, the relationship and commu nity which by myself flip brilliant singularitY into an intersection ofdeterrru countries. -�possibiliti ordiSs-oiution�whlCh-lS�foundTnaIirlo;Ce;� phaSe-of the Phenomenology, certainly not signifies that the advance of self-consciousness is going from nothingness to concrete and determinate being. Dissolution isn't the opposite of prqgression, for self-consciousness progresses in its discourse from one determinate�e)o one other, fro�? ��ense ! nine anotger, �<:l. �()!.! :�� n()��� to �o/Dissolution, '"f both as IDvesJ;igaJign pf natural immediacy or as rejection of all commun:isciationJ��_� am0. :mts to the f I) the p_a:tt��... li. �§... £(� nsCl. 2�neSS, ana�9ffis(lli:�hon, t1jis _pgg-_. experience is then the reality of the rejection of mediation. In sense-certainty, attention exams itsfuSt relation to being; it r l is fast walk in the park and claims to be sure bet of immediacy. What it intends hence is singular, particular and ineffClP�e bei!! g, the being out facet of itself, tonight, or this special mild, itself, this incomparable qm� sciousness. yet what it intends, that approximately which it has an opinion (in the senseOfthe Greek doxa)-it rather is not able to assert it: "When technology is confronted with the demand-as if it have been an (lcici attempt thaUt�Q.!! 1.. nine. no longer move that it sll(}uld deduce, build, or but it is positioned, a few _ factor known as 'thi? _f:! ting� or this on�_j! }an,' it really is average that the call for should still say which this thing,' or which this actual guy' is intended; however it is very unlikely to say�" (PH §102). Now Hegel, who the following may well take aspects opposed to language, adopts this very language as what by myself has validity. He says, ':Speech has the divine :natun::.. 2Lgirectly re��g fu� _�e,:nse of �ha. :. t�-E��LQf m�gJtintQ. J? _O.! g! L�t;hin �$e" (PH §110); "in different phrases, we _��:'!. 2l abso!. :! :! �..? �L� in tJ. ti§_�e simple task we suggest to assert. yet language, as we see, is the extra honest" P (PH-s�i7r-We-reany-b·�iieve thafwe""grasp· smgwa:r; -iiriDiedIate behlg as singular, yet what we are saying is that there iJ:;�mething, extra common, a "th�:' a this �. ne. 1/ yet eVerythirlg is a '(�1/ everr�T: is a this 5�_ne. " We think that we clutch what's richest, yet what continues to be of this experi ence for us is barely the cognizance of our poverty. We see the sin� transf2EE. :t. �! lg, _�t§�l!. int() . fu(UJNy�g;! 'IJ,. _ and pn,iq"\! �J2-�! nK_p. �! ngjn! Q nothingrtess because the nothingness of a. l!. 4,�t. er. t:! l41! '!.!! Q! }§. in fact, we will piace-'fuese -detemunatlons "b. iCk "iilto their connections and locate in spite of this being as determinate. yet we're moving into the discourse which au:n ( _ _ ��e-·�,�) O�Y t§:fw�Ch iia�� - __ ( ' ' ) J �finc(a�, ' J ( " _ _ ' ,_. :'-- " ( 14 LANGUAGE AND common sense begins with the gesture by which we designate issues, and if the common is particularized, or is a growing number of heavily made up our minds, we . however consistently stay in the common with no ever with the ability to say whatever except the common: hence the types alrea� maintain all of what we name good notion insofar as tNS.