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Review of Metaphysics.
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I
the
A.T
of the
beginning
sixth
book
of his Metaphysics,
to him, was
and
Aristotle
to a question
to
continues
which,
according
was
issue.
eternal
it
from
debated
Although
philosophical
to the post-Par
the Ionian
thinkers
the Italian
schools
through
to
from
Tha?es
menidean
Democritus
in fact even to
and
systems,1
refers
be
an
it
Plato,
still
remained
concerns
controversial.
What
This
claims,
being:
It certainly
to say
is not an exaggeration
has
controversial
until
remained
question
today.
of the twentieth
sense,
Leibniz3
at all and
is anything
Socratics
obviously
One
is that
it the
and Plato
sion?
nothing.4
of
However,
had
same
thinkers
day, quoting
to why
there
even the pre
claim
is
said.
interpretation
they
of the reasons why this question
has remained
controversial
it is not easy to say precisely
what
it asks.
two
The almost
of philosophical
made
amounts
it virtually
to say what
this
impossible
exactly
to. Does
it ask about
the meaning
of an expres
is common
what
to everything
there
is?
1
La M?taphysique,
ed. J. Tricot (Paris: J.
Aristotle,
G. S. Kirk and J. E. Raven, The Presocratic
Philosophers
Press,
bridge 2 University
1960), ixff.
1028b2.
Metaphysics
3Aristotle,
Gottfried W. Leibniz, Principes
de la nature et de
zur Metaphysik
Schriften
Insel, 1965), para.
(Frankfurt:
4
Martin
in die Metaphysik
Heidegger,
Einf?hrung
1953), 5ff.
Niemeyer,
Review
very
it is true; in a
the
as
meaning
to asking
this
Not many
it explicitly,
puzzling
of what
have
question
quite
rather
an
not
that
it to a question
raised
only Heidegger
and giving
Aristotle
question,
is it?2
of Metaphysics
43
(September
1989):
27-46.
Copyright
Does
it amount
Or does
Vrin, 1953),
(Cambridge:
it look
I, 349;
Cam
la grace, in Kleine
7, p. 426.
(T?bingen: Max
1989
by
Metaphysics
the Review
of
NICHOLAS LOBKOWICZ
28
the act which
for
all beings
makes
there
is, individually
really
real,
Is it a question
or collectively?
even about God?
perhaps
it concern
Does
be?
everything
about what
we do not have
to pursue
such detailed
Fortunately,
to
that to him
For Aristotle
saying
proceeds
immediately
means
else
is being?"
ti to on, "what
nothing
question,
is
"what
substance?"
ousia,
In a way,
he does
raphy;
this word,
text
we
When
we
it.
After
a hibiscus
likely to be inquiring
know how to use.
Aristotle,
audience
it is?just
and how
what
the
old
dog
tree
on the
might
a republic.
those addressed
debate
to an
is speaking
contrary,
the expression
ousia
words,
of realities
in the
and
what
be called
should
one
lecture
asking
what
is
democracy
mentioned
obviously
As
ousiai.
themselves
among
a
cat
that was
through
just chasing
how
often
about which
puzzled
they
have
would
of
from
it differs
kinds
for an audience
notes
not have
with
familiar
already
as in class
the students
In other
Plato
to explain
his terminology.
or a lepidopteron
or a pronuntio
is,
we do
term which
about an unfamiliar
did
Aristotle
ask what
is an expression
ousia
all,
is a set of lecture
are
not
tis he
second
himself
to whom
insiders
use
consideration
under
than
not
or should
and Aristotle
questions.
the eternal
is no less puzzling
than
question
seem
to
be
in
interested
does
Aristotle
lexicog
or
we use
how
not ask what we mean
"substance"
by
this
however,
For
the first.
is
examples,
called
the
knew
Coriscus,6
or
courtyard,
it would
they
or
the
survive.
long
or "this
man"
here."
"a
examples
usually
a
become
that
Coriscus'
knew
the
audience
just having
Moreover,
not
or the dog's dirty yellow
age, were
color, or the tree's
father,
an
that
and
relations
kata symbebekoi,
These were
ousiai.
qualities
mentions
Aristotle
ousia,
each
according
as
to its kind,
happens
to have.
5
in everyday Greek the expres
not very common, originally
Although
the real estate
the
for example,
sion means
together with
"possessions";
Plato already
used the expression
animals.
and the domestic
buildings
See also the index
270e.
in Aristotle's
sense; see Republic
359a, Phaedrus
in Paul Natorp, Piatos Ideenlehre
1922), 563ff., and
(Hamburg: F. Meiner,
72 (1913): 42-64.
in Philologus
the classical
Rudolf Hirzel
study
by
6
inMetaphysics
it is disputed whether
While
Callias, mentioned
1.1,
was a member
Coriscus
is very likely to have been
of Aristotle's
audience,
one; cf. W. D. Ross, Aristotle's Metaphysics
Press, 1924),
(Oxford: Clarendon
vol.
1, p.
117.
it mean
can
what
29
a substance
to ask what
man
or a particular
a definite
here,
The
situation
is a substance?
language
dog or an individual
is somewhat
similar
this
that
tree,
to one
someone
to call dogs but still
knows which
animals
is a dog?"
The only satisfactory
reply that one can
a
a
case
of
"A dog, an example
is
kind of definition:
in such
not sit), is
it incidentally
should
you see on the sofa (where
in which
insists:
give
which
"What
a domesticated
wolf
is if it is clear
and
The
of a genus
variety
jackal are
the
chosen
approach
of beasts
wild
familiar
by Aristotle
of prey,
species."
is somewhat
of which
more
the
In
subtle.
he repeats
is said while
several
an ousia
times:
it itself
is not
said
is that
of which
of anything
else.8
everything
a
it is large, yellowish,
that
We
say of
barking,
dog, for example,
on
we
a
or
but
would
have
in
the
cat,
sofa;
chasing
sitting
difficulty
After
that
it could be said of anything
else.
admitting
all, only
a
are
not a
of
and
is
said
something,
dog
obviously
predicates
predicate.
And
we
call
distinction
them.
first
is a sense
yet there
a this-here
between
So, in fact,
substance
and
an
a dog is a predicate
as well:
in which
a dog, after
we
a
all.
would
suggest
Today,
two dogs: a dog in quotes
and a dog without
a
he calls the dog without
does Aristotle:
quotes
dog in quotes
a universal;
second
the
a second
ousia.
the
and the question
individual,
a
in
amounts
to
how the two
stance
sense,
is,
asking
to submit
to you a brief
At
I have
this point
was
semantics.
Aristotle
the first thinker
consciously
field
of
specialist
somewhat
as well
research
in systematic
probably
A few pages
after
the
ethics.
for
puzzling,
false.
as
he
first
His
assumes
the passage
semantics,
that which
predicate,
our mind
that
is strictly
a
I
of
When
say
dog that
7
8Categories
Metaphysics
pursuing
quoted
from
logician
quite
book
is
sub
related.
remark
however,
something
first
of what
are
metaphysician,
The
may
strange
about
this
and
seem
and
7 of the Meta
we
to something,
is a pattern
attribute
in
some
with
of
feature
isomorphic
reality.
it is yellowish,
the expression
"yellowish"
5.
5.8.1017bl3-15.
NICHOLAS LOBKOWICZ
30
for
a mental
with
the dog's
color
pattern
isomorphic
our
that
"This dog is yellowish,"
is
of course,
statement,
(provided,
we
what
to
do
this
the
attribute
Now
question
is,
correct).
pattern
are two possible
or universal?
There
and Aristotle
answers,
sup
stands
such
poses
that
lowish
dog;
answer
other
for
we
is: we
we
is: we
first
The
statement
the
attribute
not
would
attribute
not
would
to assume
we
that whenever
say that
it to the yel
The
be true.
its yellowishness;
words:
Aristotle
is something,
that
with
isomorphic
To say that x is y
something
a pattern
or structure
this pattern's
subject.
or another.
in x in one way
to saying
that y is inherent
on metaphysics
I do not
and not semantics,
this is an essay
in our mind
have
we
which
correct.
otherwise
for
otherwise
seems
are
both
amounts
As
to
attribute
or even meaningful.
is correct,
"is" means
it seems
In a way
false: on the one hand,
something
quite
on
to
it is puzzling
the other
and
from
different
hand,
"inheres";
to a subject
is attributed
considered
without
that a property
claim
to decide
want
this
property.
it in
is important
because
of predication
same
as
mat
not be the
ousia might
to ask whether
duces
Aristotle
ter.
Properties
are
said
be
said
might
predicate,
Socratics
notion
this
However,
another
but
nothing
If one
Yet Aristotle
tum
an
to the
will
why
is here
carpenter
Aristotle
point
matter
Nor
is the nondescript
it be an individual
is nothing
later say the
but
a spatiotemporal
because
the
of Mind
in fact
and
table
same
who
built
it.
rejects
the
notion
ousia
abstract
is now,
as
There
that
its
and
substra
only, since
of
location
at the beginning
are not the
by showing
"here"
that
the most
everything
as much
that
such
of his Phenomenology
but
concrete
most
color,
can
material.
of everything
as
everything
size and
of a
notion
can
be matter
Hegel
After
immediately
individual
matter.
we
to which
It cannot
the pre
of which
the
a "this-hereness."
is something
This
is a material
real
really
into account
the later
takes
it is a
as
insofar
itself,
is in fact what
of matter"
circum
that
is, of a "piece
signata,
some
of
framework
coordinates,
spatiotemporal
same
claim
is
to
that
ousia
would
be
the
saying
of
way
so ousia
of ousia,
of matter.
assumed:
tacitly
consists.
everything
materia
quantitate
the
scribed within
is.
notion
this
whether
"now"
of all notions.
the horse
location
is, however,
ousia might
or
as much
Indeed,
as its
its relationship
one more
reason
be
the
same
as
matter:
things
are
of the aims
7 is to show
of book
that
not
only material
ousiai.
II
But what
is the ousia?
then
reply
in grasping
sounds
tes morphes,
the compound
of matter
a theory
to the advantage
is not always
a notion
we are so familiar
with
that
often,
to grasp
able
so familiar
its significance:
kai
tes hyles
with
Familiarity
synolon
standing;
Aristotle's
it is the
and
we
and
its
form.
of under
are
no
without
originality
original
impact
a special
effort.
are the phantasms
What
that come to mind when we hear what
was
We
of ideas and then view
think of Plato's
theory
just said?
as the thinker
who
Aristotle
returned
these
ideas to where
they
to the individuals.
This view
is historically
correct
but all
belong,
longer
making
us into thinking
of a compound
seduces
of matter
and
easily
or
as
a
sort of "materialized
the ousia,
Yet Aristotle
idea."
form,
as
denies
that
such
ideas
which
would
enter
into
explicitly
anything
an
of
he would
the composition
individual
have
exists;
probably,
too
even
"eternal
though
they are mere
objects,"
no
no
or without
There
within
is
pattern,
structure,
potentialities.
a mind,
that is prior to realities
that exist;
there
is only the human
mind which
abstracts
such patterns
from reality.
to, for
Contrary
objected
to Whitehead's
Aristotle
all universals
ante rem,
explicitly
rejects
re
rem.
et
in
admitting
post
only
an ousia,
Yet what
then does
it mean
that an individual,
is a
means
matter
of
It
and
form?
that
individuals
compound
simply
are structured;
and this in turn means
that each material
individual
example,
Aquinas,
them
to some
extent
a relationship
of partial
with
certain
isomorphy
In a sense,
even
other
individuals.
univer
indeed, Aristotle
rejects
in re: an individual's
salia
structure
is not a universal,
but only a
one. What
abstraction
Aristotle
may become
pattern which
through
a
not
a
teaches
is
doctrine
of universalia
in re but only
doctrine
of
universalia
re
in mente
in the
minds
definite
among
has
strictest
of human
individuals
which
possible
beings which
as
these
their
for
sense.
are
part
have
Universals
as
isomorphic
are
individuals
a fundamentum
are
patterns
some
with
in part
themselves.
in
in the
part
isomorphic
of
NICHOLAS LOBKOWICZ
32
In other
an
words,
ousia
is an
from
individual
can be abstracted
and then predicated.
pattern
is only
in the strict sense of the term: its matter
substratum
of the
that
for
there
Yet
the
case,
are
of which
means
be achieved
sense
definite
of a subject
from
nor
the
predicable
as inherent
it
this
and
and
and
substance
second
the
accidents
second
this
horse
us
are
return
is predicated
not only "this-heres"
to the question
from
author who
The Byzantine
being?
on the Metaphysics
the commentary
at the beginning
of Aphrodisias
the
answer
since it is primary
process
as follows:
means
of without
being
the
one.
a subsistent
the ousia
accidents:
are
both
of
predicable
in turn,
is the
it as well
or
species
of the ousia,
since this man
but also "somethings."
we
which
in the eleventh
started:
what
is
century
completed
Alexander
begun by
sum
of the third
century
A.D.,
sense
it is substance,
"In the truest
of Aristotle
and
primary
predicable
or this horse."9
of) cognition."10
that is not
everything
be conceived
term
being
as a universal
Let
marized
from
substance,
to any
is neither
this man
instance,
and
complicated
is familiar
truest
is that which
in it; for
present
in a quite
doctrine
in the
"Substance
of the word
of an ousia,
in it. The
which
genus
of
"piece
is "individualized,"
things;
isomorphy.
"Isomorphy,"
an identity
that can
identity,
and thus in the mind.
potential
partial
abstraction
through
of Aristotle.
student
of that
a "piece"
of
relations
only
I have
summarized
Although
somewhat
awkward
therefore
way,
most
connects
individual
is nothing
universal
that would
have to be individualized.
same
with
is connected
other
individuals
individual
by re
some
lations,
in this
It is an
its matter,
all material
the structure
its form,
in this individual
that
is exclusively
is nothing
There
matter."
and
underlies
its form
and
a basic
which
exists
"Being"
individual
respect
to (the
of all to be a substance:
first
in virtue
in the
of one and
primary
in part
sense
isomorphic
9
Categories
10
Alexander
cannot
of the
with
5.2allff.
libros
In Aristotelis
of Aphrodisias,
Metaphysicorum
ed. M. Hayduck
1899), p. 461, 1. 28-30.
(Berolini: G. Reimer,
commentaria,
on the Metaphysics
assumed
is generally
The author of this commentary
a
who
lived
of
Aristotle
commentator
to be Michael
Byzantine
Ephesios,
or possibly
at the beginning
of
the end of the eleventh
towards
century,
the twelfth
century.
33
a being
individuals.
other
is only
Something
to an ousia.
it is related
as
sofar
me
Let
two
add
further
remarks,
As I have
the
sense
in another
first
in
concerns
of which
one of the
sensible.
already
indicated,
7 of the Metaphysics
is to show that immaterial
ousiai
a material
An ousia
is not by definition
exist.
individual;
by
might
a
struc
of
individual.
Some
structured
these
is
it
definition,
only
a portion
of the com
tures are interwoven
and occupy
with matter
are not
ousiai
that
aims
of book
mon
of the material
substratum
of them
each
themselves,
Since
our
intellect
world.
being
receives
are
Others
a structure
that
individuals
subsists
by
by itself.
the senses,
through
in understanding
the manner
of being
of
difficulty
are abstractions
To us, all structures
substances.
these
immaterial
of "pure
Thus we have only a kind of limit concept
and universals.
are
we
cannot
fathom
how
in
forms";
truly
they
supposed
particular,
we
some
have
to be
individuals.
of the way
growth
other hand, goes
are ours because
is in Aristotle's
There
tries
an error, Platonism
out
is a natural
Though
on
we acquire
the
Aristotelianism,
knowledge.
that
of the cognitive
inclinations
the grain
against
our
senses.
we depend
upon
to correct
until
plicit
that besides
this
Plotinus
the notion
a notion
which
however,
It was not made
truly ex
to saying
It amounts
Metaphysics,
inclination.
natural
and, finally,
Aquinas.
of ousia
there
is still
another
to be an ousia; everything
"To be" means
of being.
an ousia.
But there
that comes
from or affects
sense
sense
is also
a being
is an ousia.
"To be" in the most
primary
to being an individual,
nature
amounts
the whole
a thinking
a thinking
of thinking,
is a no?sis
of
no?seos,
term
as thinking.11
This
is the way
is.
God
He
is a subsistent
limited:
are
compounds
The
importance
only
a primary
in which
of the
of which
itself
sense
primary
else is something
in an
are
either
pure
they
of form and matter.
implicit
of
way,
this
is the
forms
insight,
but
The
pure
or
acts,
in Aristotle
which
following.
not
act
forms
is present
are more
11
12.7.1072bl9.
It is not by chance that Hegel
Metaphysics
Greek text of 1072bl8-30
at the end of his Enzyklop?die;
according
Aristotle's
of God corresponds
moving
description
exactly to what
self considers
to be; see p. 36.
philosophy
they
put the
to him,
he him
NICHOLAS LOBKOWICZ
34
than
which
structures,
are
we
indeed
as
to view
able
hardly
minds.
indi
are spirits
or indeed
"To be," in the most
They
a
sense
to
to
of
the
is
not
be a mind
be
but only
term,
mind;
original
a deficient
to have one is already
to have a mind
of being.
Not
way
can
as real.
at all amounts
to being
that
count
something
hardly
us but our minds
are really
Not
not
the things
around
real; minds
viduals.
upon material
see this might
dependent
does not
pursue
To
ousiai.
telligent
ities as
if they
an Aristotelian
no sense.
as
its quality?and
or
its accidents.
vidual
among
of course,
such,
The
supreme
is spiritual
being
remark
second
as being.
Although
being
definite
and most
sense,
other
than
or a cosmic
an error;
abyss
it makes
or its property,
a person
a structured
an ousia,
indi
actuality
and personal.
concerns
Aristotle's
emphasizing
amounts
being
of
meanings
real
transmaterial
being,
although
and therefore
is pure
many,
acknowledges
also its size,
or other
as
in
is aWho
is immaterial
Whatever
Whoever
he
In an ontology
such
are
not
that
beings
forces
impersonal
of
is more
view
point
or
The
insight
exist
or a law
were
real.
cannot
ontology,
as Aristotle
of metaphysics,
that beside
the material
things
immaterial
realities
which
(or
the whole
of the Divine
speak
more
but
minds.
only be subsistent
no
for
immaterial
is
there
place
Aristotle's,
limited
to pursue
even
can
who)
ousia
able
be
upon the
it, pivots
come
there
across,
wre daily
from
are
For
metaphysics.
conceived
rather
realities
notion
that
in a sense
a person.
one
Un
of on he on, of
in the
to being
Not
"being."
truest,
primary
an ousia, Aristotle
but
only a horse,
and so on are.
Though
color, speed,
location,
they may
as
to
in
relation
its
the
poson, poion, pros ti, quantity,
horse,
only
of summing
shortest
relation
way
up the nine
(Aristotle's
quality,
are beings.
of
that
nevertheless
besides
substance),
they
categories
exist
To on
may
senses
are many
"there
pollachos,
never
ceases
to be,"12 as Aristotle
as such
of being
is tricky.
this notion
legetai
be said
Yet
of a word,
the meaning
therefore
pollachos
whether
12
For
cannot
reliably
"The
means,
it means,
example,
"The
in which
to repeat.
In part,
a concept,
and the nature
his phrase
say whether
expression
concept
Metaphysics
this
is due
clearly be
of a reality.
to on
legetai
or
meanings,"
in different
ways,"
has many
'being'
of being
applies
1028al,
something
the opening
sentence
of book
7.
emphasizes
something
is being
4 states,
exactly
of book
35
it a structure?
as the famous
sentence
when,
opening
or a science
as being?
looks at being
Is
of structures?
Is there really a concept
Or a cluster
contemplated
the mind
as such, a structure
of being
of everything
that exists?
answer
later
hard
this
which
Aristotle
and
univocal.
claims,
or system
it is a decisive
yet
question;
If there
quarrels.
to avoid
the claim
some
is isomorphic
with
us no hint
gives
as
one with
feature
to how
to
to
respect
it is then
is one concept
of being,
really
sense
in some elementary
that
"being"
as Aristotle
term or concept,
is an analogical
If "being"
to on he on cannot
of structures,
be a structure.
the
It can
is
be a cluster
only
categories.
Ill
the best point to enter into a discussion
is perhaps
of Hegel.
I want
to argue
As the title of my essay
that the two great
indicates,
are those of Aristotle
of metaphysics
alternatives
and Hegel.
Some
This
will of course object that Hegel did not accept anything like meta
physics; for him, this term designated a way of thinking that had
been
definitively
was
mind
overcome
by Kant.
who
indeed
The
had
Leibniz,
the basic principle
of metaphysics,
namely,
But this is an historical
which
objection
gel's
considered
of
identity.
to take
clined
does,
no doubt
many
for
words:
philosophy
the
counts
not
and
account
last metaphysician
what
emphasized
universal
everything
is.
there
"Metaphysics,"
of his Encyclopaedia,
determinations
of
he
himself
in the
"is nothing
thought,
in fact
section
the first
Hegel
there
claims
can be
he wants
says
on
so to speak
the
to
it in so
natural
Hegel
the principle
I am not in
is metaphysics:
In fact
he writes
is what
And
to He
of
diamond
it intelligible
time."13
13
der philosophischen
Georg W. F. Hegel, Enzyklop?die
Wissenschaften
im Grundrisse,
vol. 9 in S?mtliche
ed. H. Glockner
F.
Werke,
(Stuttgart:
If not indicated
the quotations
refer
Frommann,
1927), 44ff.
otherwise,
NICHOLAS LOBKOWICZ
36
I wish
almost
irresponsible:
of Hegel's
in a few
to sketch
There
philosophy.
is intended
the basic
many
to get
of doing
ways
across
to you;
are of course
I want
to suit what
is so risky as to be
sentences
intent
this.
this
My
way
may,
or,
a standpoint
from
way
theists
first
sounds.14
do,
a theist
that
as the standpoint
of God.
this
is not
For what
an approach
from which
in 1817, is written
first published
Sciences,
of Philosophical
paedia
not
could
describe
than
otherwise
As Hegel
in God in the
as preposterously
as it at
presumptuous
is
that
claims
he
found
has
Hegel
simply
of the real may
be understood
the totality
unfolding?in
the
process
to a self-understanding
that
chance
treats
which
famous
the
passage
it is suggested,
Aristotle,
end,
as Aristotle's
anything
how
is, of course,
to arrive
at the point
God:
itself.
It
ousia,
but
itself.
fairly
preposterous
of view
thus
itself.
constitutes
It is not by
so
Hegel's
philosophy,
the unlimited
actuality
is, however,
rather
the
reflecting
amounts
which
of his Encyclopaedia,
the
from Aristotle,
namely,
7 of the Metaphysics
in which
12, chapter
no?seos.
of the no?sis
speaks
is the same
of
section
last
in book
to
transparent
not an individual
claim
the
a quotation
philosophy
and
of reality
the world
systematic?in
philosophy?a
of the whole
adds
Hegel
of philosophy,
Stagirite
thoroughly
calls Mind.
of everything
the totality
in part
historical,
the inevitable
that makes
such
not
the God
fully
unfolded
as well,
for
of
to
even
be
question would
a vision
if
possible.
as
it is preposterous,
constantly
shifting
from
sys
is still
in many
to this edition of Hegel which,
respects,
though outdated
vol.
25 in
See also H. Glockner,
convenient.
the most
Hegel-Lexikon,
1531.
S?mtliche
Werke,
14
in Franz Gr?goire, ?tudes
See the unsurpassed
h?g?liennes
analysis
de Louvain,
Publications
Universitaires
1958), 140-220.
(Louvain:
tematic
and back,
claims
to lead the reader
analyses
sense
an
to
of
absolute
the
simplest
insights
knowledge,
the Encyclopaedia
from which
is then written.
One of
the
from
standpoint
the difficulties
sense
that
even
not
did
is reality
after
all
try
of being which
real, ought
of how this
by Hegel.
Now
let us first
He
proceeds
the notion
tiating
follows:
Aristotle
exist
philosophy
how Hegel
and most
simplest
of being.
By
a process
which
starts
in the Metaphysics
it on the
scend
his
of
endeavor
besides
He
of being.
important
reply,
its kata symbebekoi.
sions
a first
question
as we have
and
from
of culture.
most
as
culminates
to tran
there
assumption
mover
of an unmoved
an analysis
of the
in De Anima,
the
step towards
is contained
mover
ini
it is the form
On
this
of a material
Ar
assumption,
is no
and
as to what
longer
intrinsically
immaterial
realities,
is
then
finds
its
being
in the
seen,
notion
of ousia
from
and
the other
by analyzing
it,
the most
then
upon
of this
unfolds
being
The
reality.
touched
proceeds
substances
material
of the existence
The
most
point,
which
then
correctness
soul, which,
study of the human
although
or sensible
the latter.
transcends
reality,
istotle
at a notion
arrives
of being
that
a
that
notion
embraces
material
material,
the notion
If philosophy
his Encyclopaedia.
of all notions,
all-embracing
nature.
The
realities.
an unmoved
such
into
incorporated
develops
theoretical
by analyzing
that
assumption
immaterial
from
to be
himself
it, he believes
analyzing
can be described
in traditional
terms
is to be
in fact
and
ascent
reflects upon.
consider
the
from
in solving,
of how this
succeeded
to its starting
the path
itself,
in some way
to be part of this
come about
even
is never
should
understanding
question
never
Hegel
to solve,
is the question
to absolute
knowledge
experience
the whole
also
37
It is as
aspects.
abstract
these
While
abstract,
if Hegel
had
and
all-embracing
the various
details
Aristotle
Hegel
descends
found
a way
to elicit
from
of notions
of nature,
ascends
from
from
the most
abstract
to the
back
concrete.
What
Aristotle
at
arrives
Hegel
in mind
has
when
is, however,
he speaks
not
the
truly
of the prot?
concrete
ousia,
the
that
first
NICHOLAS LOBKOWICZ
38
substance.
really
of the Phenomenology
is universal.
here"
real.
I speak
about
here,"
everything
the concrete
that
claims
For Hegel
is not
He
to show
tries
of Mind:
the "this
individual,
this in the first chapter
we can say about a "this
everything
a "this-here,"
to capture
is no way
is universal.
When
I say of this here
There
individual
thing;
can be pointed
turns
about
everything
of language
to be
of
makes
of the
fun
reality
his
accept
by
claim
realist
So Hegel
that
that everything
showing
to universals,
As
Hegel
universal
Traugott
that
that
really
an
unless
simply
could
be
course,
rather
his
aim
on
the
cogent.17
articulations
is to understand
other
by setting
hand,
different
way,
one
is an
an
idealist
could
by
deduce
it was
never
pen
be deduced:
in fact
each
by
universal.16
each
determination
of being
in motion,
that it contains.
his
senses
in advance
present
of his
his thought
tells him.
Though
in a
in a similar
vein: whether
had already
argued
a
or a realist
is a
Fichte
dubs
"dogmatic")
(whom
character
The realist's
character.
of individual
impels him
Fichte
idealist
question
to be a slave
to what
is given;
the
into mind.18
the given
and
is inexhaustible
individual
to dissolve
even
are, of
arguments
shown,
Hegel's
at
In fact, they are not real arguments
The realist
decides
that
of a decision.
despairs
in a
In 1802,
has
what
decides
all.15
Krug,
Hegel
real is constituted
of
phrase,
the notion
by eliciting
all but
said
can
of
he would
writing,
to deduce
his
proceeded
can be reached
Henning
far from
unreal
he was
of thought,
As
now.
and
I forget that
idealist.
the
claims,
they
to use Hegel's
or,
the most
is an
Hegel
a certain
Krug
argued
pen with which
claims.
every
is in reality
Plato,
books
things.
of the
the
and
here
and
As Hegel
puts it, the "divine nature"
senses
the
tell us: what
the senses
what
real
really
from
way
several
individual
out.
the
In a different
review
everything
is
and everything
is this
If Iwant
claim
in fact,
for
that
idealist,
In a way,
that
on
the
Aristotle's
therefore
wants
contrary,
even
insight
that
the
ousia
15
S?mtliche
Werke, vol. 2, 92.
Hegel,
16
ibid., vol. 1, 193ff.
17
inHegels Phi
einer Einleitung
H. Henning
Ottmann, Das Scheitern
171ff.
A.
Pustet,
1973),
losophie
18 (M?nchen:
ed. F. Medicus
Johann G. Fichte, Werke,
(Leipzig: Eckardt Verlag,
has
18.
Habermas
taken
vol.
up this line of argument
J?rgen
3, p.
1908),
und Interesse
in Erkenntnis
1968), 235ff.
Suhrkamp,
(Frankfurt:
39
to saying
amounts
this with
be a predicate
the sole
might
exactly
or
that Aristotle
for
the
difference
To him,
opts
given.
epist?m?
is the attempt
to show
science
that what
the senses
upon
impress
us through
what
he calls empeiria,
experience,
on the contrary,
it is. Hegel,
opts for the
two
these
then,
I will
Instead,
try
leads to.
sequences
and
the following
as a ladder
insights
one has
once
away
in common:
one may
which
reached
the
leave
Plato
Though
have
decide
con
and Hegel
other
to the
loftiest
in fact
and
behind
of
among
they
the ascent
view
both
should
the metaphysical
option
Hegel's
to add one remark,
however.
in two quite
idealists
different
senses,
things
one
how
to sketch
I want
are
on
metaphysics
hinge
on metaphysics,
this is an essay
to analyze
further
what
kinds
As
epistemologies.
on epistemology,
I do not wish
which
alternatives
arguments
support
among
to
thought;
of the mind,
and is.
alternative
not
them.
than
be other
of
cogency
or science,
is a self-determination
that it contains
itself of everything
him, Wissenschaft,
its eliciting
from
Ultimately,
two different
cannot
Plato's
throw
to
troglodyte
seen the sun, it is true;19 but even in the dark
his cave after having
ness of the cave he sees everything
in the light of what
he has learned
the sun.
absolute
thinker
to
about
rid of his ascent
gets
Hegel's
top.
returns
he
how
consider
Both
Plato
from the
reality
those who follow
his
could
him,
on the contrary,
never
known
to us
through
common
into
to
knowl
absolute
incorporate
it possible
to interpret
and Hegel,
believe
however,
that they have reached.
and
Aristotle
lofty height
which
"immediate
ascent
to that which
that
the
known
in itself
insights
is better
never
offer
an
but
is better
forget
rather
they succumb
the "condition
though feeling
that
Ethics?0)
they
should
to the opinion
that they have succeeded
"
humaine.
Aristotelians,
by contrast,
writes
achieve
in the Nicomachean
immortality
19
This point is well-emphasized
by Martin Heidegger
von der Wahrheit
19ff.
Francke,
1947),
(Bern:
20
10.7.1177b34.
Ethics
Nicomachean
Aristotle,
by
inPiatons
tran
Lehre
NICHOLAS LOBKOWICZ
40
never
human
the
scending
themselves
condition,
it and should
from
not
that
forget
even
cannot
they
free
to.
try
two questions
should
does
be asked:
said,
being
1) How
as
answer
to
How
what
and
Aristotle's
is?;
being
question
2)
In order
to tackle
the
terms
ousia?
he view what
Aristotle
This
Hegel
does
we
first
question,
it has at least
notice
should
two meanings:
a being
to be called
deserves
it asks
hand,
the
is to be
what
real
it is put by Aristotle,
that in the way
on the one hand,
it inquires
about what
in the strictest
and on the other
sense,
real.
really
Aristotle
individuals,
considered
is constituted
Since
has
for him,
no reason
really
by
two meanings:
to distinguish
it is each and every ousia
these
that
a being
to be called
in the most
and
is
deserves
sense,
prominent
one of the many
real things;
that is not an ousia
really
everything
as
it
to the former.
is
insofar
relates
In
is a being
real) only
(and
Hegel,
being."
of which
however,
When
one
looks
in vain
for the expression
"a
Seiendes,
in
of Sein,
he
has
mind
"being,"
something
all that is. Again,
and which
embraces
partakes
he speaks
everything
he does not have
however,
what
of what
is thinking
most
to
the
abstract
is
him,
"Being,"
sense
as ens, yet in the specific
that
of
is the whole
other words,
being
he
Rather,
abstract
way
could
in it.
partake
To put it in another
call
would
one
for Hegel,
way,
of being,
the
in mind.
esse, be-ing,
on
h? on, being as such.
calls
It means
the same
of notions.
In
speak
conceived
of entia.
is what
Aristotelians
cannot
in the most
reality,
the most
universal
indeed
It is a universal,
or in addition
to it which
is nothing
besides
possible.
but there
of universals,
calls
Aquinas
Aristotle
being
understood
yet
concept
to but embraces
not only applies
of being
concept
one
of all concepts,
is
the
it
In
is.
way,
emptiest
as a reality.
The
there
everything
in another
but
way, it is the fullest of all since nothing can be added to it. Every
thing by which one wants to specify it is contained in it. It can
only be unfolded or explicated from within, not specified from with
In this
out.
as well
them
contains
generic
and
differences,
Hegel
their
specific
not only
specifications.
from
of abstracting
subsumes
it
concepts,
the
is not meaningful
specifications
it "transcends"
or reality
in Hegel's
all genera
In fact,
it implicitly
to all
them, for contrary
all
possible
specifying
themselves.
of thought
determinations
since
conceivable
instead
treats
a genus,
it is not
sense,
as all
(a distinction
philosophy)
a reality; all
which
in a sense
are specifications
of this
41
most
of reality.21
I say quite
For ultimately,
Hegel
most
dimension
elementary
dimension
elementary
not "of the realities."
reality,"
one
whose
reality:
most
as
him
stands
in which
the
being
is not
itself)
an advancing
the
logic and
ophy of mind
between
(one is almost
one.
the traditional
under
the way
course,
to say specifies
tempted
It is what
the philosophy
of nature
is mental
and in the philos
or culture
in part historical.
becomes
The confusion
the systematic
the Phenomenology
it is based
upon
objective
least
of Mind
the
in its essential
result
common
assumption
that
namely,
on
the
one
of sloppiness;
to all modern
hand
we
that which
features,
has
relevance;
Hegel
as we witness
in Plato.
Even
some
follows
features,
is of little
Imagine
to admit
however,
if it may
should
not make
that
logical
rather,
forms
steps
of
can
perceive
is beyond
to
logic.
Compared
as really happening
the same
in
exhibited
in historical
essential
is not
the
idealism,
be described
these
in all
reality
which
calls "dialectics,"
Hegel
an
from the thesis
to a synthesis
antithesis
through
a new thesis,
a process
embraces
both and becomes
that
in
which
at
only
is specified
is philosophy,
Of
aspects.22
"of
explicitly
knows
of only
is being and
us overlook
to square
that
with
even
recent
from
an
is remarkably
consistent.
there
is, but unable
everything
the reach of its immediate
grasp.
says
21
even the neo-scholastics
Sometimes
have not completely
avoided
this way; thus J. Gredt,
in his Elementa
thinking
Philosophiae
([Barcelona:
Herder,
1956], vol. 2, p. 4ff.), speaks of a natura entis and argues that ens
is a concept that is ontologice primus.
Without
being able to demonstrate
this in detail,
I am inclined to believe
that his tendency goes back to the
Cursus of John of St. Thomas, who was a contemporary
of Descartes.
One
should never overlook
the fact that Aristotle
does in fact deal only with
his categories
both in logic and in metaphysics;
is something
he
being
never even mentions
in logic.
22
The best treatment
of this subject
is still I. Iljin, Die Philosophie
Gotteslehre
Hegels 23 als kontemplative
(Bern: G. Olms, 1946).
The story seems to be an invention
based on the fact that in the
thesis he submitted
for his post-doctoral
tried to find a logical
degree, Hegel
for the distances
between
the planets,
justification
ignoring the discovery
of Ceres made six months
in January
earlier
1801 by G. Piazzi.
NICHOLAS LOBKOWICZ
42
to divine
status.
have attained
such a mind must
Secondly,
Firstly,
to
is
not
universal.
that
it cannot
Thirdly,
acknowledge
anything
ens quasi notissimum
et
such a mind will
uconcipere
quote Aquinas,
as
omnes
in
that
which
in eo resolvere
"grasp
being
conceptiones,"
a sense
is better
notions
can be resolved."24
source
than
known
very
side
is being.
into which
and
Finally,
it will deduce
is mind
side
the
subject
that reflects,
If it is a mind
on
and
that
is, pursues
itself
grasp
no access
has
to
do not
individuals
such
even
However,
ousiai
such
except
and
himself,
exist.
really
a philosophy
cannot
Napoleon
window
for him
therefore
they
are
deny
I can
that
course,
sense
something
or
Caesar
see
through
from afar.
or a dog which
I hear barking
of my
study
would
individuals
say, but they are
exist, Hegel
think they are.
additionally
They are not individuals
realists
that
recognizing
in the
individuals
cannot
be
of course,
These,
their
of
very nature
them; by
spoke
a human
But Hegel
does not
mind.
or that there
is a cow which
existed
beyond
object
avoid
exist.
Aristotle
its
from
the
ab
Hegel's
the fundamental
is a god with
are universals.
He
thoughts
he recognizes,
all his
mind:
individuals
external
philosophy,
as the com
from being
and in the end
proceed
in all its specifications.
of this very being
prehension
it will
all other
as it does
of
its cognitions,
on
which
nature,
else
anything
the
Of
not what
related
to each other so that in the end the whole of reality could be described
is the
of a whole
Rather,
they are shapes
ist das Ganze,"
"Die Wahrheit
truth.
sum.
as their
preface
only
to
which
"emerges"
These
reality
lations.
like
These
"predicamental,"
erty of being
substance.25
from
step by step
have
ideas
really
only
an ontological
relations,
not
created
In Hegel,
says
in the
says
is a universe
Hegel
as he
real
that understands
how it
being.
In Aristotle,
consequences.
far-reaching
to each other,
related
individuals
is structured
something
the
the Phenomenology:
which
sequence
to use the
"transcendental";
is a predicamental
on the contrary,
between
traditional
in Aquinas,
relation,
all relations
24
De Veritate,
Thomas Aquinas,
1,1.
25
See the monumental
study by A. Krempel,
chez Saint Thomas
1952), 554ff.
(Paris: J. Vrin,
relation"
"transcendental
admitted
that Aquinas
and
substance
is
there
and
re
are
terminology,
even the prop
that
are
is, added
to
"transcen
de la relation
tries to prove
Krempel
only as a relatio rationis.
La doctrine
to use
F. H.
43
and G. E. Moore's
Bradley's
not added
terminology,
but make
up
They
they relate
its total reality.
the son of some parents,
A son is by his very nature
is by his very nature
the teacher
and a teacher
of some pupils.
But
no one?not
even the Logos,
is first of all God?is
who
by his very
a son just as no one is a teacher
nature
and nothing
else.
There
is
are
a human
"first"
being
to what
a son or a teacher
is "then"
who
or whatever?
an insight that lies at the very basis of all sound social and political
philosophy.
and teachers,
The
on the contrary,
knows
Hegel's
philosophy,
of roles behind which
there
is no one who
universe
itself,
scendental
relations,
in its very essence.
all particular
statements
that
to everything
related
being
to be called
else, in fact
to something
true,
and
is the
This
are
false:
else;
is real.
reason
since
is anything
nothing
only
philosophy
why
there
out,
one might
is a sense
believe.
in which
claims
Hegel
everything
in terms of its
except
as a whole
deserves
is closer
Hegel
tran
is not
is related
them.
plays
a system
of such
of its own that
or God,
is nothing
but
a subject with
nothing
related
of sons
only
I have tried to
to Aristotle
than
this
is so.
IV
in his History
When
he offers
what
He
things
gel's
point
discusses Aristotle,
of energeia
and dynamis,
act and
strange
analysis
the relationship
likens
between
and
act to
potency
a being and its self-comprehension.
By becoming
truly
previously
was
only
potential
Hegel
a very
potency.27
that between
actual,
of Philosophy,
understands
itself.
strange
interpretation,
of view,
nevertheless
wrong
reflects
as
Ar
it may
Yet He
an historical
be from
the Aristotelian
mindless
insight
made
26
Cf. the famous paper by G. E. Moore,
"External
and Internal Re
lations" (1920), republished
in Philosophical
Studies
(New York: Harcourt,
Brace and Co., 1922), 276-309.
At the beginning, Moore quotes the relevant
from Bradley's Appearance
and Reality
passages
(New York: The MacMillan
Co., 1893).
27
Hegel, S?mtliche
Werke, vol. 18, 321ff.
NICHOLAS LOBKOWICZ
44
that in a preeminent
"to be" means
sense,
explicit
by neoplatonism
to be a mind.
to be intelligent
Not
and conscious
of oneself
is a
lack of being.
is truly real is thus a mind.
Whatever
with
only actuality
a becoming
are
different
from men
since
ideas
in Marxism
of the
does
not
term,
count; he
Man
with
a capital
as Hegel
identifies
the becoming
actual
as it were
sucks
actuality
historical
nature
also
it is conscious
of being.
in man's
self
changes
of man.
Modern
in Antiquity
man
is
in his very
in a different
himself
way; Hegel's
into the culture
he produces.
dissolved
completely
the horrifying
of such
consequences
political
as the true man, man
in the full
put into practice:
is a product
is nothing
but
The
"M."
future, man
a step towards
of the
brutality
of Marxism
as he actually
the emergence
realized
has
is
of
its
in Hegel's
origin
the
calls
is what
in the very
he understands
substance,
man
is, so to speak,
We
have witnessed
sense
consciousness,
he
what
a reality
the
for Hegel,
changes
but
is vitiated by his
for
sense;
original
conscious,
actual:
it makes
up what
As a consequence,
awareness
in the
ousiai
recognizing
insight of Hegel's
This,
level
metaphysics.
not
should
however,
of metaphysics,
Hegel
us from admitting
prevent
an insight
has preserved
a glimpse
and which
caught
When
very explicit.
Aquinas
speaks
treats
of everything
else as something
is transparent
he speaks
of an act that
Aristotle
parence
being until
all awareness
gentiles,
dimmer
grows
and
dimmer
in Aquinas,
for example,
is
as
the ipsum esse and
of God
in esse,
that merely
shares
to itself.
This
self-trans
as we
descend
Aquinas
with
connection
discusses
the reditio
that, at
of which
the hierarchy
in potentiality
of the Summa
of
that
contra
this
of self-transparence
in
hierarchy
a notion which
he inherited
ad seipsum,
Each
the Liber
de causis.2*
he
being,
through
neoplatonism
a
on
can
to
its
of
be
scale
argues,
being
according
capacity
placed
it: at the bottom
emanates
from
of the ladder,
in
to retain what
ever retaining
act on each other without
animate
bodies
anything
from
28
IV.ll.
Cf. In librum de
contra gentiles
Thomas Aquinas,
Summa
of this notion
causis VII.7, ed. Pera, p. 191. The most
analysis
thorough
Geist in Welt (M?nchen:
in Aquinas
dissertation
is found in Karl Rahner's
1957, 2nd ed.), esp. 129ff.
K?sel-Verlag,
45
to return
God
no
longer even
we cannot
though
is an actio
has
un
as a sort of making,
it except
God
immanens;
to Himself,
have
to return
since He never
to go
needed
are the plants,
man
In between
the animals,
and
beyond Himself.
or whom
a little more
the angels,
each of which
retains
of whatever
derstand
not
does
emanates
it.
from
outside
In man,
the
concepts
which
he
has
are
himself
of
things
intelli
produced
by himself;
Aquinas's
species
a looking-glass
is not, as it is sometimes
described,
through
we reach
the real but id quod intellectus
in seipso concipit
de
re intellecta,
in itself grasps
what
the intellect
of the object
outside
gibilis
which
itself.29
them
is even
and
in the mind
of the
no
to
external
longer
anything
as they do not create
in motion;
intellect
the
cannot
but
follow
St.
knowledge,
Aquinas
Augustine
that God as it were
creates
twice: once in
everything
of their
objects
who
suggested
itself
there
In angels,
that sets their
once
created
pure spirits.30
as well
as in Hegel's
in Aquinas'
Aristotelianism
the idea that a given degree
idealism
of actuality
corresponds
exactly
to a given
which
in turn is a degree
of possessing
type of knowledge
one is. As Hegel
of being master
of what
is much more
of
oneself,
So we
an
find
or Aristotle,
than either Aquinas
this taking
pos
or
means
in
to
fact
freedom
To
him.
of,
possessing
oneself,
means
so that,
to be self-contained,
for Hegel
in the end, his
intellectualist
session
be free
kind of philosophy
is the fulfillment
of freedom.
The complicated
philosophical
the thirties
the
which
which
same
applies
is nothing
then
Let me
Hegel
owes
to recent
ideologies
such
as
liberation
a late variety
of left Hegelianism.31
that there
conclude
is a deep
by saying
more
cares
to Aristotle
than he himself
theology,
but
sense
in
to admit.
This has been noticed more often by British than by German scholars
29
The best analysis
is still Pierre Garin, La th?orie de Vid?e suivant
V?cole thomiste
(Paris:
1932).
30
Thomas Aquinas,
Summa
Theologiae
I, qu. 55, art. 2. For St. Au
Latina
gustine,31 see Migne Patrolog?a
(Paris: Migne,
1841), vol. 34, p. 269.
Cf. my Theory and Practice
(London: Notre Dame University
Press,
1967), esp. 159ff.
NICHOLAS LOBKOWICZ
46
since
the
former,
at Oxford,
studied
having
far from
Nevertheless,
a
even
is
in
effect
losophy
genuine,
totle's metaphysics.
Where
Aristotle
very well.32
knew
their
Aristotle
being Aristotelian,
Hegel's
phi
if perverse,
to Aris
alternative
as the sum total
reality
it as a net of relations
views
sees
to each other, Hegel
su
to
but themselves.
which
And while
relate
Aristotle's
nothing
other ousiai,
preme
is, on the one hand, an ousia among many
being
on
the
of thought
other hand, pure thinking
about
and,
itself, Hegel's
is
but
the
universe
in
such a way
itself
god
nothing
comprehending
of ousiai
that
only
related
ultimately
real
really
becoming
ever one
actual
in fact
once
it has
Aristotle's
truly real.33
is god?and
his
is the
only
way,
a human
though
endeavor,
its ultimate
consummation.
becomes
the
For Hegel,
a
is
of what
taking
through
possession
knowledge
is and thus
is ultimately
not
cognitive
reflection,
like an ousia,
into account,
something
this
takes
losophy,
philosophy,
or at least
god,
which
there
reached
determines
is even
a sense
its apogee,
is a philosopher;
god
like Spinoza's
god
a thing
is.
in which
Hegel's
what
is the
but
only
thing
but Hegel's
in a much
If one
phi
is
that
philosophy
more
subtle
reality.34
Katholische
Universit?t Eichst?tt
32
are McTaggart
recent studies on
and Stace.
The more
Examples
are strongly
influenced
scholars
and are therefore
in
Hegel
by German
in history more than in truth.
terested
33
In the concluding
(575-577) of the Enzyklop?die,
Hegel
paragraphs
the relationship
between
of nature, and
logic, philosophy
briefly discusses
of mind.
He submits
three alternatives,
each of which he con
philosophy
the whole
siders correct in a way; but only the third expresses
truth.
Ac
nature and nature becomes mind.
Ac
cording to the first, logic becomes
and mind
to the second, nature has a logical structure
is its re
cording
to the third, "Reason which knows itself" posits mind
flection.
According
as its subjective
The first sequence
and nature as its objectivity.
activity
sees logic as God, nature as His creation,
and mind as nature's
conscious
as the basic reality,
return to God; the second views nature
logic as its
to the third
and mind as its self-reflection.
structure,
Finally,
according
is the primary
view, philosophy
reality, and both logic and nature are its
See Hegel, S?mtliche
"manifestations."
Werke, vol. 10, 474ff.
34
on being;
to Spinoza
in the first paragraph
See the explicit reference
1830
der
Wissenschaften
Hegel, Enzyklop?die
philosophischen
(Hamburg:
F. Meiner,
1959), 107.