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By Robert Stern

Hegel's holistic metaphysics demanding situations a lot contemporary ontology with its atomistic and reductionist assumptions; Stern deals us an unique interpreting of Hegel and contrasts him together with his predecessor, Kant.

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In general terms, the model is as follows: in order for an object to become an object of experience for me, it must be ‘lit up’25 by being placed within the transcendental framework of sensibility, understanding, and imagination, while outside this framework the object cannot enter into my experience. This framework is not derived a posteriori from the object, but brought a priori by the subject to experience, as the framework that makes this experience possible. Thus, only in so far as this framework is brought to the cognitive occasion by the subject can the object be realized26 or come 16 Hegel, Kant and the structure of the object into being as an object of which I am aware.

Poetry had not as yet coquetted with wit, nor speculation prostituted itself to sophistry. Both of them could, when need arose, exchange functions, since each in its own fashion paid honour to truth. However high the mind might soar, it always drew matter lovingly along with it; and however fine and sharp the distinctions it might make, it never proceeded to mutilate. It did indeed divide human nature into its several aspects, and project these in magnified form into the divinities of its glorious pantheon; but not by tearing it to pieces; rather by combining its aspects in different proportions, for in no single one of their deities was humanity in its entirety ever lacking.

Similarly, to take an example from the Prolegomena, if we are to form a hypothetical judgment like ‘If the sun shines on the stone, it grows warm’, we must possess the concept of cause. Kant therefore argues that without these (and other) categories it would be impossible for us to form judgments, and thus to bring together various concepts in a thought. Now, in addition, Kant insists that ‘The same function which gives unity to the various representations in a judgement also gives unity to the mere synthesis of various representations in an intuition’:36 that is, just as we need the categories to unite concepts in the various forms of judgment, so we require these categories to unify our intuitions, and thus the content of our experience as it is given to us in sensibility.

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