Gireading Notesmar15

30. In section 29, Hegel talks about how, through determination, scientist can not see what itis they are really looking for. They go through a succession of steps where at the end of each step is a whole , as to reach some end or some universal claim to which , for example, if we were trying to find out about evolution or something, each step of inquiry has its own form or idea but these ideas are mere speculation or immediacy turned back on itself making it only what is familiar instead of what is not and what is not is non existent, the latter takes more than what determination is. These forms, once they are cognized or "what has been thought" is no longer reality but just our immediate spirit or representational thought. It is now owned by the individual or scientist as what it is. This knowledge, Hegel says, is not to be put into something as to make it something that is a "being-in-itself" or the sensuous consciousness, from yourself. But rather this knowledge or idea is knowledge because I said it was knowledge, knowledge for knowledges sake or itself because itself said so. This "in itself" thing is not being anything except an idea of what was once thought of. Now, there is just "in-itself" knowledge or ideas, these ideas have to be converted into something that is existing, back from individual to thing, Hegel says the transformation of itself knowledge into something that is thought of as real or existing or "being-in-itself" knowledge is done determinedly or without the individual help, through thinking or whatever.
He continues in section 30. to say that this determinant process is "spared the sublimation of existence". Sublation, as I understand it, is one concept joining another to form a bigger or more universal concept through a determinant process. These concepts are always changing from moment to moment allowing us no real chance to understand reality. All that is left from our thinking is representation of what we think we know as our familiar forms of thought but really are only ideas, this is Phenomenology.
This rejoining of being and object is done, Hegel says, as a result of the first negation, where thoughts automatically go through a process of leaving out certain distinctions in order to create a different whole. At this point, the object is still not known, it is still only representations of previously thought stuff but still familiar to us. This is what the spirit does. So spirit is the determination and the connection between everyone. It is why we do what we do or why we are what we think we are. If spirit is finished creating its existence, so as long as the spirit is immediate or an existing mediation resulting in spirit not comprehending itself, then this knowledge is only representational which comes to us immediately and against this "familiarity" is the job of the universal self and the interest of thought.
With that being said, according to Hegel, it is impossible for us to know our real reality because what we perceive and what really "is" are in opposition to each other. Our reality is just a reflection of mediation.
Hegel's concept of consciousness
Sense-certainty or the “this” and what is meant by it

90. Ge. Wilh. Fr. Hegel asserts that knowledge of the object of perception or the sensuous comes to you immediately or automatically and is not mediated, he calls this knowledge or concept the "what is", he says that we have no control over that immediate object as it appears to us and we need to keep separate our perceptions and our thoughts about that object or the rational from the experienced. I understand mediated to mean, something, such as a concept or idea that interferes with your ability to grasp the real reality that is. I

91. Our immediate objects or f this is true then we are not perceiving our true reality, "sense-certainty" is our most important of our knowledge to us. It is immediate as opposed to mediate. This knowledge, according to Hegel, is what we base our reality on. However, that certainty or immediacy is not correct. We only know it as what "is" and that "is" is only what that certainty is or "being". The combination of consciousness or certainty and what "is" is, what Hegel refers to, as "pure I", consciousness and concept. Know, he says, when consciousness, combines with what "is", all that is left is is "this" thing. We can only be certain of "this" thing as it "is" or appears to us, and nothing more.Unfortunately, this is not truthful. The real "is" is not what actually "is"but rather only is what appears or is perceived. The real reality is, for the most part, inconsequential at this part. What really "is" is, what Hegel calls, "a manifold of diverse states", I am pretty sure that this "manifold" is close to Kant's "thing in itself". The thing or concept is what it "is" just because it is. "This "is" is simply our "sense certainty" or immediate sensuous interaction with the "not I" or what Hegel calls the "pure being". This "sense certainty" or "pure being" is the only truth we know. Not only is it our only truth, but it comprises the whole of our own real truths or our reality. To conclude, the consciousness is I, I am it or a pure "this" or consciousness and object. Apart from everything else, one thing is for certain, I know that I am "this" thing or concept but I do not know what this thing or concept is.

92. He says there is more that constitutes the "pure being" than just this "sense certainty" or what we think as our truth. There is also many little concepts or truths we find "popping up" all over and in every case a bigger concept or "chief distinction" or a larger certainty is determined. The "this" as an object makes up all that is the "pure being". Hegel calls the "chief distinction" the "this". The "this" is then made up of the I and of the object we are perceiving. Hegel says that we can see that neither one exists automatically or immediately within the "sense-certainty" by virtue of what the "this" is, the I and the concept. As a result, the I and the object are always at odds with each other, or they "mediate" each other. And not knowing what these concepts true nature is, the "I" and the "ideal" or concept, creates a huge problem.

93. It is not only I or we that control this distinction between what "is" and what "really is" but it is also the form created in "sense certainty" itself (determinant) or immediate and not exactly in the way we think we determined it to be."?" He calls this determination or automatic happening the the"immediately existent" or the thing or the object or the essence that just appears or comes into our existence from wherever we are perceiving it. He continues…the I or "the knowing that knows the object" just because the object "is" and is a knowing thing and consequently, can exist or not exist. Regardless, the object is the truth and essence. The object itself does not care whether it is known or not, it does not know that you know it, it exists when it is not known but "knowledge does not exist without an object, Hegel says. We know sense certainty as sense certainty.

94. The question is posed, can the object of "sense certainty" really be the essence of what it is sensed to be? Or can the concept of perception or the "this" which it purports to be, be the real essence of that concept within the confines of "sense certainty". That essence that is determined to us only corresponds to us as it is in sense certainty itself or the essence is sense certainty. Hegel says that "sense certainty" itself is made up of sense certainty which is made up of sense certainty itself:).

95. Then controversially, he states that if "sense certainty" is sense certainty, then what is the "this". Then he writes that we have to perceive the "this" being made up of the "now" and the "here", as we are in the "now" and the "here" to take a dialectical approach or an approach that has opposing "forces". In other words, the instantaneous moment of existence obviously is the "here" and "now" but can also be called our "sense certainty". Our sense certainty is the here and now.

96. Hegel maintains, that the "now" can not be known as such because it is not an "immediate now" but just a "now" that is mediated between the "this" and the "I". Every second, the "now" is changing what it "is". The "now" can be everything that exists on this planet that you perceive at any given moment. The "now" can only be what it is at the time the "now" is needed. Hegel calls this changing "now", the "self maintaining now" by virtue of day and night. Our idea of day and night just comes to us simply through the "now". This easiness or "simplicity" does not know what its importance is or lack thereof. Day and night are not effected by the "this". Hegel says, that this "simple" determination exists through negation, as in when you do not put yourself in either this or that. The "simple" is more generally known as the "universal" or the truth of sense certainty.

97. Hegel expresses the sensuous as a universal: "This" or the "universal this" or the "it is" is what he calls the "being as such". He continues to say, we do not represent this universal but rather, we express it by not stating what we do not know what we really "mean". instead we take as what is now spoken as the real meaning of something. He now puts the emphasis on the language. In language, the real meaning of something we can express is what we "mean" to say" and seeing how the truth only lies in our "sense certainty", we can never know the actuality of our meaning.

98. The same can be said of the "this" which has another form called the "here", all of these concepts can be thought of as the right now or the exact moment of perception. If you look at a tree, a tree is "here", if you look away from the tree, the tree is not "here" anymore and now something else is the "sense certainty" or concept of the "here". The "here" is relative to its perception and is always changing. Which could mean that our reality is constituent upon each instantaneous moments of never ending changing perceptions. The "here", Hegel states, is the instantaneous "mediated simplicity" and that is a "universality". The fact that each of our moments, or perceptions or heres or nows or sensual certainties or this's or pure I's, are always changing is what makes reality not reality. It is probably this "simplicity" that makes religion or rationalism come to be.

99. To this end, "sense certainty" has proved to be a "universal" truth of its object, Hegel states. "Pure Being" or the "this" and the "I" remain as the main components of sense certainty. Here, in the concept "pure being", being refers to an abstract determinant concept or a purely universal concept. But what we really "mean" to say, as in our "sense certainty", can not be universal, ever, as in thinking or thought and all that is left over is considered the "here" and "now", just words.

100. Comparing the relationship between knowledge and the object , as it appears to us, with the relationship of the knowledge and the object, as it really "is" is a problem because we see that perception and reality have "reversed". The object of sense certainty and essential, has now become unessential to the "universal" or what the object was supposed to be. Hegel says that the sense certainty is now apart of what was, at first, its opposition or the knowledge that was, at one point, unessential. Now, I know the truth as "my object" when I say, this is "what I mean", the object "is" only because I know it to be "is" instead of what sense certainty is or immediate determination determines it to be. Sense certainty does not go away however but rather goes away into the "I".

101. Here, Hegel regurgitates, the truth is in the "I", in the immediate perception. Something is something because I sense it. If I see something and at the same time you do not, both perceptions are said to be true in the immediacy of seeing. But one persons knowledge will mix with the other persons to create one knowledge.

102. So far, with all this being said, the "I" is still the "universal" and does not see a something. It sees what it simply sees immediately because everything else or the negation is mediated. In negation, the determination is still simple and indifferent to what must still be a part of the "I", namely, the something. Only by placing a concept between the "I" and the "now" or the "here" or the "this" can we be sure of what we mean of the "I". Since we can differentiate between the I now, the I here or the I this or the individual I, it is safe to say that we are comprised of an untold amount of I's or "all I's" or all consciousnesses. Hegel further states, "each I is what I say it is, "I", this individual "I". That is to say, I choose myself or I choose I? This is what we offer ourselves to science as its "touchstone". That it or "I" can deduce or build, find a priori or however you wish to express "this thing" or "this person". He finally says that it is impossible for determination to make any reasonable judgments with all the "this things" and "I's" that make up our knowledge.

103. As a result, Hegel says that sense certainty shows itself to be neither the object or the I and the determination knows either the object or the "I". What I proclaim to "mean" about a thing is not right and the object and the "I" are just universals that suggest that the "now", the "here" and the "I" do not actually exist. From this understanding, all of the sense certainty itself is its only essence and is not anymore, sense certainty. The object, which was first opposed to the "I" and the "I" itself. Now, the whole of sense certainty itself barely clings to its own immediacy by excluding from itself its original opposing forces.

104. This "pure immediacy", does not care if you perceive some "thing" or not or whether or not the "I" is attached to it. It only copies itself. I, this I say that here is a thing, I do not need to see the thing in the "here" to know that the actual here and now does not encompass a thing. This is what Hegel calls "pure intuiting" by understanding the difference between the here and now thru its immediate relation to each other.

105. The "now" only is here when it is needed to be here, the "now" comes when the I is looking for the truth of "this" thing. If we think of the now ten minutes henceforth, the now is nothingness. Only the new now is sublated with the old now. We can never know reality because it is always different and changing. How do we know "sense certainty"?

106. "Now" does not have the truth that "is" but only the truth that has been because the now is ever changing. The truth of being is non existent, according to Hegel, however, the truth "has been" though. He goes on to say that "what has been" has no essence, it is "not" and what we are concerned with is what "is" or "being".

bold text

Unless otherwise stated, the content of this page is licensed under Creative Commons Attribution-NonCommercial-ShareAlike 3.0 License