Hegel: Against Schematizing Formalism

09 November 2019

Now that the triplicity, adopted in the system of Kant — a method rediscovered, to begin with, by instinctive insight, but left lifeless and uncomprehended — has been raised to its significance as an absolute method, true form is thereby set up in its true content, and the conception of science has come to light. But the use this form has been put to in certain quarters has no right to the name of science. For we see it there reduced to a lifeless schema, to nothing better than a mere shadow, and scientific organization to a synoptic table. This formalism — about which we spoke before in general terms, and whose procedure we wish here to state more fully — thinks it has comprehended and expressed the nature and life of a given form when it proclaims a determination of the schema to be its predicate. The predicate may be subjectivity or objectivity, or again magnetism, electricity, and so on, contraction or expansion, East or West, and such like — a form of predication that can be multiplied indefinitely, because according to this way of working each determination, each mode, can be applied as a form or schematic element in the case of every other, and each will thankfully perform. the same service for any other. With a circle of reciprocities of this sort it is impossible to make out what the real fact in question is, or what the one or the other is. We find there sometimes constituents of sense picked up from ordinary intuition, determinate elements which to be sure should mean something else than they say; at other times what is inherently significant, viz. pure determinations of thought-like subject, object, substance, cause, universality, etc.-these are applied just as uncritically and unreflectingly as in every-day life, are used much as people employ the terms strong and weak, expansion and contraction. As a result that type of metaphysics is as unscientific as those ideas of sense.

Instead of the inner activity and self-movement of its own actual life, such a simple determination of direct intuition (Anschauung) — which means here sense-knowledge — is predicated in accordance with a superficial analogy, and this external and empty application of the formula is called “construction”. The same thing happens here, however, as in the case of every kind of formalism. A man’s head must be indeed dull if he could not in a quarter of an hour get up the theory that there are enervating, innervating, and indirectly enervating diseases and as many cures, and who could not — since not so long ago instruction of that sort sufficed for the purpose-in as short a time be turned from being a man who works by rule of thumb into a theoretical physician. Formalism in the case of speculative Philosophy of Nature (Naturphilosophie) takes the shape of teaching that understanding is electricity, animals are nitrogen, or equivalent to South or North and so on. When it does this, whether as badly as it is here expressed or even concocted with more terminology, such forceful procedure brings and holds together elements to all appearance far removed from one another; the violence done to stable inert sense-elements by connecting them in this way, confers on them merely the semblance of a conceptual unity, and spares itself the trouble of doing what is after all the important thing — expressing the notion itself, the meaning that underlies sense-ideas. All this sort of thing may strike anyone who has no experience with admiration and wonder. He may be awed by the profound genius he thinks it displays, and be delighted at the happy ingenuity of such characterizations, since they fill the place of the abstract notion with something tangible and sensuous, and so make it more pleasing; and he may congratulate himself on feeling an instinctive mental affinity for that glorious way of proceeding. The trick of wisdom of that sort is as quickly acquired as it is easy to practise. Its repetition, when once it is familiar, becomes as boring as the repetition of any bit of sleight-of-hand once we see through it. The instrument for producing this monotonous formalism is no more difficult to handle than the palette of a painter, on which lie only two colours, say red and green, the former for colouring the surface when we want a historical piece, the latter when we want a bit of landscape. It would be difficult to settle which is greater in all this, the agreeable ease with which everything in heaven and earth and under the earth is plastered with that botch of colour, or the conceit that prides itself on the excellence of its means for every conceivable purpose; the one lends support to the other. What results from the use of this method of sticking on to everything in heaven and earth, to every kind of shape and form, natural and spiritual, the pair of determinations from the general schema, and filing everything in this manner, is no less than an “account as clear as noonday” of the organized whole of the universe. It is, that is to say, a synoptic index, like a skeleton with tickets stuck all over it, or like the rows of boxes kept shut and labelled in a grocer’s stall; and is as intelligible as either the one or the other. It has lost hold of the living nature of concrete fact; just as in the former case we have merely dry bones with flesh and blood all gone, and in the latter, there is shut away in those boxes something equally lifeless too. We have already remarked that the final outcome of this style of thinking is, at the same time, to paint entirely in one kind of colour; for it turns with contempt from the distinctions in the schematic table, looks on them as belonging to the activity of mere reflection, and lets them drop out of sight in the void of the Absolute, and there reinstates pure identity, pure formless whiteness. Such uniformity of colouring in the schema with its lifeless determinations, this absolute identity, and the transition from one to the other — these are the one as well as the other, the expression of inert lifeless understanding, and equally an external process of knowledge.

Not only can what is excellent not escape the fate of being thus devitalized and despiritualized and excoriated of seeing its skin paraded about by lifeless knowledge and the conceit such knowledge engenders; but rather, such a fate lets us realize the power the “excellent” exercises over the heart (Gemüth), if not over the mind (Geist). Moreover, we recognize thereby, too, the constructive unfolding into universality and determinateness of form which marks the complete attainment of excellence, and which alone makes it possible that this universality can be turned to superficial uses.

Science can become an organic system only by the inherent life of the notion. In science the determinateness, which was taken from the schema and stuck on to existing facts in external fashion, is the self directing inner soul of the concrete content. The movement of what is partly consists in becoming another to itself, and thus developing explicitly into its own immanent content; partly, again, it takes this evolved content, this existence it assumes, back into itself, i.e. makes itself into a moment, and reduces itself to simple determinateness. In the first stage of the process negativity lies in the function of distinguishing and establishing existence; in this latter return into self, negativity consists in the bringing about of determinate simplicity. It is in this way that the content shows its specific characteristic not to be received from something else, and stuck on externally; the content gives itself this determinate characteristic, appoints itself of its own initiative to the rank of a moment and to a place in the whole. The pigeon-holing process of understanding retains for itself the necessity and the notion controlling the content, that which constitutes the concrete element, the actuality and living process of the subject-matter which it labels: or rather, understanding does not retain this for itself, on the contrary, understanding fails to know it. For if it had as much insight as that, it would surely show that it had. It is not even aware of the need for such insight; if it were, it would drop its schematizing process, or at least would no longer be satisfied to know by way of a mere table of contents. A table of contents is all that understanding gives, the content itself it does not furnish at all.

If the specific determination (say even one like magnetism) is one that in itself is concrete or actual, it all the same gets degraded into something lifeless and inert, since it is merely predicated of another existing entity, and not known as an immanent living principle of this existence; nor is there any comprehension of how in this entity its intrinsic and peculiar way of expressing and producing itself takes effect. This, the very kernel of the matter, formal understanding leaves to others to add later on. Instead of making its way into the inherent content of the matter in hand, understanding always takes a survey of the whole, assumes a position above the particular existence about which it is speaking, i.e. it does not see it at all. True scientific knowledge, on the contrary, demands abandonment to the very life of the object, or, which means the same thing, claims to have before it the inner necessity controlling the object, and to express this only. Steeping itself in its object, it forgets to take that general survey, which is merely a turning of knowledge away from the content back into itself. But being sunk into the material in hand, and following the course that such material takes, true knowledge returns back into itself, yet not before the content in its fullness is taken into itself, is reduced to the simplicity of being a determinate characteristic, drops to the level of being one aspect of an existing entity, and passes over into its higher truth. By this process the whole as such, surveying its entire content, itself emerges out of the wealth wherein its process of reflection seemed to be lost.

In general, in virtue of the principle that, as we expressed it before, substance is implicitly and in itself subject, all content makes its reflection into itself in its own special way. The subsistence or substance of anything that exists is its self-identity; for its want of identity, or oneness with itself, would be its dissolution. But self-identity is pure abstraction; and this is just thinking. When I say Quality, I state simple determinateness; by means of its quality one existence is distinguished from another or is an “existence”; it is for itself, something on its own account, or subsists with itself because of this simple characteristic. But by doing so it is essentially Thought.

Here we find contained the principle that Being is Thought: here is exercised that insight which usually tends to deviate from the ordinary non-conceptual way of speaking of the identity of thought and being. In virtue, further, of the fact that subsistence on the part of what exists is self-identity or pure abstraction, it is the abstraction of itself from itself, in other words, is itself its own want of identity with itself and dissolution — its own proper inwardness and retraction into self — its process of becoming.

Owing, to the nature which being thus has, and so far as what is has this nature from the point of view of knowledge, this thinking is not an activity which treats the content as something alien and external; it is not reflection into self away from the content. Science is not that kind of Idealism which stepped into the place of the Dogmatism of mere assertion and took the shape of a Dogmatism of mere assurance, the Dogmatism of mere self-certainty. Rather, since knowledge sees the content go back into its own proper inner nature, the activity of knowledge is absorbed in that content — for it (the activity) is the immanent self of the content — and is also at the same time returned into itself, for this activity is pure self-identity in otherness. In this way the knowing activity is the artful device which, while seeming to refrain from activity, looks on and watches how specific determinateness with its concrete life, just where it believes it is working out its own self-preservation and its own private interest, is, in point of fact, doing the very opposite, is doing what brings about its own dissolution and makes itself a moment in the whole.

While, in the foregoing, the significance of Understanding was stated from the point of view of the self-consciousness of substance; by what has been here stated we can see clearly its significance from the point of view of substance qua being. Existence is Quality, self-identical determinateness, or determinate simplicity, determinate thought: this is existence from the point of view of Understanding. On this account it is as Anaxagoras first thought reality to be. Those who succeeded him grasped the nature of existence in a more determinate way as determinate or specific universality, kind or species. The term species or kind seems indeed too ordinary and inadequate for Ideas, for beauty, holiness, eternal, which are the vogue in these days. As a matter of fact, however, idea means neither more nor less than kind, species. But we often find nowadays that a term which exactly designates a conception is despised and rejected, and another preferred to it which hides and obscures the conception, and thus sounds more edifying, even though this is merely due to its being expressed in a foreign language.

Precisely for the reason that existence is designated a species or kind, it is naked simple thought: simplicity, is substance. It is on account of its simplicity, its self-identity, that it appears steady, fixed, and permanent. But this self-identity is likewise negativity; hence that fixed and stable existence carries the process of its own dissolution within itself. The determinateness appears at first to be so solely through its relation to something else; and its process seems imposed and forced upon it externally. But its having its own otherness within itself, and the fact of its being a self-initiated process — these are implied in the very simplicity of thought itself. For this is self-moving thought, thought that distinguishes, is inherent inwardness, the pure notion. Thus, then, it is the very nature of understanding to be a process; and being a process it is Rationality.

In the nature of existence as thus described — to be its own notion and being in one — consists logical necessity in general. This alone is what is rational, the rhythm of the organic whole: it is as much knowledge of content as that content is notion and essential nature. In other words, this alone is the sphere and element of speculative thought. The concrete shape of the content is resolved by its’ own inherent process into a simple determinate quality. Thereby it is raised to logical form, and its being and essence coincide; its concrete existence is merely this process that takes place, and is eo ipso logical existence. It is therefore needless to apply a formal scheme to the concrete content in an external fashion; the content is in its very nature a transition into a formal shape, which, however, ceases to be formalism of an external kind, because the form is the indwelling process of the concrete content itself.

This nature of scientific method, which consists partly in being inseparable from the content, and partly in determining the rhythm of its movement by its own agency, finds, as we mentioned before, its peculiar systematic expression in speculative philosophy. What is here stated describes in effect the essential principle; but cannot stand for more at this stage than an assertion or assurance by way of anticipation. The truth it contains is not to be found in this exposition, which is in part historical in character. And just for that reason, too, it is not in the least refuted if anyone assures us on the contrary that this is not so, that the process instead is here so and so; if ideas we are all used to, being truths accepted or settled and familiar to everyone, are brought to mind and recounted; or, again, if something new is served up and Guaranteed as coming from the inner sanctuaries of inspired intuition.

Such a view is bound to meet with opposition. The first instinctive reaction on the part of knowing, when offered something that was unfamiliar, is usually to resist it. It seeks by that means to save freedom and native insight, to secure its own inherent authority against alien authority — for that is the way anything apprehended for the first time appears. This attitude is adopted, too, in order to do away with the semblance of a kind of disgrace which would lie in the fact that something has had to be learnt. In like manner, again, when the unfamiliar or unknown is received with applause, the reaction is in the same way an exaltation of freedom and native authority. It consists in something analogous to ultra-revolutionary declamation and action.

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