In January, 23, 2004 John Bardis quoted a part of F. Beiser's essay,
"Introduction: Hegel and the problem of metaphysics", found in the CAMBRIDGE
COMPANION TO HEGEL. The following is an analysis of Beiser's argument in
that quoted part. [Although it seems that the discussion on that topic is
not going to be continued, I thought the following analysis will assist
those who followed the discussion to evaluate the arguments of the
participants and their conclusions. I apologize if any of you think that
this post has no value anymore].

***THE ARGUMENT OF BEISER�S CAMBRIDGE ESSAY***

A. SCHELLING
*First Part*
(P1) The absolute is that which does not depend upon anything else in order
to exist or be conceived.
(P2) In its existence the absolute is independent of all other things.
(P3) In its essence the absolute is independent of all other things.
(P4) The absolute is causi sui, that whose essence necessarily involves
existence.
(P5) If the absolute is that which does not depend upon anything else in
order to exist or be conceived, then there is only one thing that can be the
absolute: the universe as a whole.
(C6) The universe as a whole is the absolute. [From 1, 5]

*Second Part*
(P7) The absolute is a living force.
(P8) All of nature is a hierarchic manifestation of a living force: it
begins with its lower degrees of organization and development in minerals,
plants, and animals, and ends with its highest degree of organization and
development in human self-consciousness.
(C9) The absolute is an organization, a self-generating and self-organizing
whole. [From 1, 7, 8]

*Third Part*
(P10) The mind and body are simply different degrees of organization and
development of a living force.
(P11) Mind is the most organized and developed form of matter, and matter is
the least organized and developed form of mind.
(C12) The mind and body are not distinct kinds of entity. [From 10, 11]

B. HEGEL
*First Part*
(P1) The purpose of philosophy is the rational knowledge of the absolute.
(P2) The absolute is that which does not depend upon anything else in order
to exist or be conceived.
(P3) If the absolute is that which does not depend upon anything else in
order to exist or be conceived, then there is only one thing that can be the
absolute: the universe as a whole.
(C4) The universe as a whole is the absolute. [From 2, 3]

*Second Part* [Criticism of Schelling�s conception of the absolute]
(P5) Schelling�s absolute excludes the modes of the absolute.
(P6) The modes of a thing determine the specific characteristics of a thing.
(C7) The modes of the absolute determine the specific characteristics of the
absolute. [From 6]

*Third Part*
(C8) If the absolute is that which does not depend upon anything else in
order to exist or be conceived, and if the modes of the absolute determine
the specific characteristics of the absolute, then the absolute must be not
only (a) the whole of substance, but also (b) the whole of substance and its
modes. [From 2, 7]
(P9) Substance is the infinite.
(P10) The modes of substance is the finite.
(C11) The absolute is the unity of the infinite and the finite. [From 8, 9,
10]

*Fourth Part*
(P12) Spirit is only the highest degree of organization and development of
the organic powers within nature.

C. SCHELLING & HEGEL TOGETHER
*First Part*
(C1) The absolute is not a supernatural entity existing beyond the sphere of
nature. [From both of the above arguments]
(C2) The supernatural does not exist. [From 1]

*Second Part*
(P3) If we want to escape from Kant�s criticism of metaphysics, we should
conceive the absolute in naturalistic terms.
(P4) We want to escape from Kant�s criticism of metaphysics.
(C5) The absolute must be conceived in naturalistic terms. [From 3, 4]
(P6) If the absolute must be conceived in naturalistic terms, then in order
to know the absolute we need only to know nature.
(C7) In order to know the absolute we need only to know nature. [From 5, 6]

*Third Part*
(P8) Nature consists in matter alone.
(P9) Matter is dynamic, having self-generating and self-organizing powers.
[Cf. Second Part of B]

*Fourth Part* [Cf. Third Part of B]
(P10) Subject and object are only different degrees of organization and
development of a single living force.
(P11) The self-consciousness of the subject is only the highest degree of
organization and development of all the powers of nature.
(P12) The inert matter is only the lowest degree of organization and
development of all the powers of the mind.


Yiannis

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