By Martin Heidegger

As is understood to all, Heidegger usually mentions Hegel in his paintings, and his praises
outweigh his feedback. however, insofar as Hegelian dialectics, of the works
that integrally in addition to systematically research and appraise Hegel, the most
representative is Heidegger’s “Hegel’s notion of Experience”. this text was
originally his record for a seminar on Hegel’s Phenomenology of Spirit from
1942–1943. In 1950, this text was once gathered into The Fieldpath, released in
Frankfurt (Main), and used to be later edited into quantity five of whole Works of
Heidegger. listed here, Heidegger analyzes paragraph via paragraph,
sometimes even verbatim, the 16 paragraphs of the creation to
Phenomenology of Spirit, making interpretations which strictly accord with the
text at the floor, but stick with the fashion of “Liu jing zhu wo 六经注我 (six
Confucian Classics function my notation)” in influence. probably the most important
themes of those interpretations is Heidegger’s distortion into “metaphysics of
presence” the dialectics elaborated relatively systematically via Hegel in his
introduction, together with ontological in addition to epistemological dialectics and
historically advancing dialectics which are manifested within the inspiration “empirical
science of consciousness” concerning the metaphysics of presence as an immature
expression of his “basic ontology”

From:
DENG Xiaomang - Heidegger’s distortion of dialectics in “Hegel’s thought of Experience”
Philosophical Researches, 2007, (12): 59–66

Later translated in Off The overwhelmed Track

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Extra resources for Hegel's Concept of Experience: With a Section from Hegels Phenomenology of Spirit in the Kenley Royce Dove Translation

Example text

It cannot avoid including in its representation the Being of beings in general, because without the light of Being it could not even lose itself to beings. Under this aspect, natural consciousness is merely the representation of beingncss in a general and indefinite way: "merely the Concept of knowledge,'' not the knowledge that achieves certainty of the reality of the real. Hegel here uses the word "concept" in its traditional meaning according to logic, which defines the forms and rules of natural thinking.

5ophy. Its task is to look at beings as beings. Since Leibniz, however, beings appear to thinking in such a way that each and every ens, qua ens, is a res cogitans and in that sense a subject. That this is so is due, not to the thinker's point of view, but to the Being of beings. The subject is not, of 33 course, subjecti\'e in the sense of being bent only on its own self. The subject has its being in the representing relation to the object; but by virtue of being this relation it also relates to itself in the mode of representation.

Knowledge as an instrument to take hold of the absolute or as a medium through which we discover the truth, and so on-since all these notions of a knowledge separated from the absolute and an absolute separated from knowledge will no doubt lead to some such talk about the conditions of knowledge. It would also be pos&ble to spurn in like fashion the excuses which those who are incapable of science derive from such presumed conditions, excuses designed to avoid the toil of science and to give at the same time the impression of earnest and zealous effort.

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