By David Gray Carlson
Hegel is thought of as the top of German idealism and his paintings has passed through an incredible revival for the reason that 1975. during this booklet, David grey Carlson offers a scientific interpretation of Hegel's 'The technological know-how of Logic', a piece mostly neglected, via a method of available diagrams, picking and explicating every one of Hegel's logical derivations.
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In the triadic case, Dialectical Reason is taken according to its self-perception - singular and self-identical. In the quadratic case, Dialectical Reason is counted twice from the perspective of Speculative Reason, which sees Dialectical Reason as self-alienated. SLAVOJ ZI2EK, T H E TICKLISH SUBJECT: T H E ABSENT CENTRE OF POLITICAL ONTOLOGY 79-80 (1999). Tetrachotomy is a major concern in Hegel's theory of Judgment, presented in chapter 20. For Adorno, the double nature of Dialectical Reason is an error that delegitimates the SL.
It is the same as Pure Nothing. Yet Pure Being is distinguished from Pure Nothing (in Becoming). Whence came the ability to distinguish Pure Being and Nothing from each other? If distinction is not permitted, then concededly the Logic never gets started. 80 Hegel's beginning - Pure Being - is the Understanding's abstraction of immediacy from the last step of the Logic. 81 78 One could also observe about the leftovers that they are mediation as such. We could also say that the leftovers are "immediate," because it can only mediate if it has content.
837) Speculative Reason. Speculative Reason45 wisely intervenes to stop the modulating nonsense. Speculative Reason is like a parent mediating between squabbling siblings. The Understanding fell into error by suppressing or expelling the negative aspect of itself. 46 This other extreme  shares an identity with the Understanding's extreme .  likewise suppresses its own negative . Neither side can account for its lack by itself. Speculative Reason is able to bring forth this lack into the light of day, showing 45 For a history of "speculation," see RODOLPHE GASCHE, THE TAIN OF THE MIRROR: DERRIDA AND THE PHILOSOPHY OF REFLECTION 42-3 (1986).