ヘーゲル『大論理学』における絶対的理念と哲学の方法

抄録

The “Idea” is, according to Hegel, the unity of the subject and object. However, as often in Hegel, his explanation of the role of the “Idea” is extraordinarily dense, and it is hard to understand what he means. In this paper, I will attempt to reveal the meaning of Hegel’s “absolute Idea” by focusing on his notion of dialectic and his favorite analogy of the circle.

Robert B. Pippin argues that Hegel’s logic is the completion of Kant’s transcendental philosophy, and therefore, a kind of epistemology in itself. James Kreines, however, criticized this view in his recent book. Hegel, says Kreines, criticizes any attempt to start with the assessment of our epistemic faculties; so according to him, Pippin’s interpretation cannot be valid. I take Kreines’ critique seriously. Hegel cannot begin his philosophical system with an epistemological argument.

However, it is also incorrect to start with a metaphysical argument. If we read Hegel’s argument on dialectic carefully, we can see that it is impossible for him to start with either epistemology or metaphysics. Rather, we must not fixate on where to start.

Prohibiting this fixation, in Hegel’s view, shows us how to solve the problem of the gap between subject and object. And it is because of this insight, I believe, that Hegel emphasizes the analogy of the circle when he argues for a genuine method of philosophy.