Gregory S. Moss: Hegel’s Foundation Free Metaphysics

Hegel’s Foundation Free Metaphysics: The Logic of Singularity Book Cover Hegel’s Foundation Free Metaphysics: The Logic of Singularity
Routledge Studies in Nineteenth-Century Philosophy
Gregory S. Moss
Hardback £96.00

Reviewed by: Emre Ebeturk (Independent Scholar)

Hegel’s Foundation Free MetaphysicsThe Logic of Singularity is a multifaceted book. It is undoubtedly an outstanding contribution to Hegel scholarship thanks to its thoroughgoing reconstruction of Hegel’s doctrine of the concept. Gregory Moss’s book is, however, not just a commentary on Hegel; its examination of the Absolute and the concept of the concept makes it a comprehensive and original work on metaphysics and philosophy of logic. Besides, throughout his examination, Moss discusses several major names from the history of philosophy in impressive depth, critically exposing decisive patterns in the history of thought. Within Hegel scholarship, it is a compelling contribution, which supports the “philosophy without foundations” and “Hegel’s logic as metaphysics” readings of Hegel.

Hegel’s Foundation Free Metaphysics is written as a defense of the Absolute from a genuinely Hegelian perspective: Moss takes Hegel literally and puts laudable effort to render Hegel’s metaphysics more intelligible. According to Moss, the Absolute has never been less popular in the history of philosophy as it is in contemporary thought, where post-modernists and new-realists are on a similar page concerning the skepticism toward its non-existence. In such circumstances, Moss undertakes a spirited defense of the Absolute that consists of two parts. The first part of the book lays out the major reasons behind the failure of the history of philosophy in accounting for the Absolute and discusses the problems generated by the compromised stance on the Absolute. The second part is an in-depth reconstruction of the Hegelian solution to those problems and a defense of the Hegelian resurrection of the Absolute.

The first part of the book sets off by explaining the grounds on which the Absolute is denied existence. Moss’s account of other major philosophers’ treatment of the Absolute is thorough and charitable to such an extent that one can easily forget that it is primarily a book about Hegel’s metaphysics. Moss explains why major philosophers avoided or failed to account for the Absolute. Finding the answer in the prevalent conception of the relationships between identity and difference and universality and particularity, Moss shows how the absolute separation of the factors of these dyads creates more significant problems than the ones they solve.

Thus, at the heart of Moss’s argument lies two central and connected claims: First, the denial of the Absolute is bound up with the separation of principles of universality and particularity. Second, this separation rests ultimately on the privileged status of and the dogmatic abidance by the principle of non-contradiction (PNC). Moss wants to show that for those who absolutize the PNC, the Absolute must be either non-existent or at least unknowable. Since every concept and every existing thing, as the argument goes, must conform to this principle, the Absolute, if it exists, must be itself and cannot be what it is not. This implies that the Absolute cannot be anything relative, and everything relative is an other to the Absolute. But this, Moss argues, makes the Absolute limited and not all-encompassing. Such a limited “Absolute” can only be known by what is other to itself, rendering it relative to another. This is, however, clearly a contradiction, as the Absolute is not supposed to be relative. Accordingly, if the Absolute is to exist or be known, then the PNC cannot be the principle governing truth or existence.

In his book, Moss frequently states that Absolute Being is bound up with Absolute Knowledge, both of which are one with the Absolute Truth (Moss: 261). Moss argues that the separation of principles of universality and particularity that holds back the pursuit of the Absolute Truth follows naturally from a strict abidance by the PNC. But this abidance brings about six fundamental problems: Nihilism; Instantiation; the Missing Difference; Absolute Empiricism; Onto-theology; and the Third Man Regress. Before showing how Hegel’s doctrine of the concept as self-differentiation can avoid these problems, Moss explains each of these problems and their connection with the PNC via the history of philosophy. Although it is difficult to give an exhaustive summary of each chapter that deals with one of those problems in a short review, it is worth speaking some of the highlights.

Chapter 1 deals with the problem of nihilism, mainly in the context of German Idealism. Moss points out that German Idealism can be construed as the attempt to ground all true knowledge on a single, foundational principle (Moss: 25). The problem of German Idealists, however, was to be able to derive difference and plurality from such a single principle. As Moss explains in Chapter 1, and discusses with respect to absolute existence in his discussion of Plotinus in Chapter 2, this problem of the Ancient Greek philosophy has survived and reappeared in many different forms during the era of German Idealism. Whether the alleged foundation is a metaphysical or an epistemological principle, the problem was the same: accounting for plurality and difference based on “one self-identical princi­ple that is completely devoid of plurality and difference” (Moss: 27). The failure to do so left the stage to nihilism, as Jacobi compellingly argued in his critique of Fichte’s philosophy. Hegel agreed that it was impossible to derive absolute being and knowledge from a single foundational principle. Nevertheless, he did not choose the Kantian way of deriving difference from some given content, such as that of intuition, either. Instead, Hegel argued for the rejection of first principles in favor of a systematic attempt to derive Absolute without foundations.

In his System of Transcendental Idealism, Schelling tried to avoid this nihilistic fate by a first principle allegedly both analytic and synthetic. He looked for a principle that accommodates both identity and difference, as he correctly saw that no merely analytic principle could bring forth difference from itself, and no merely synthetic principle could be unconditioned. His solution was self-consciousness itself, or more formulaically, the self-identity of the self. Moss argues that this principle was not only self-undermining but also confirmed that the thought of the Absolute entails approval of contradiction. An analytic principle works based on the identity of the subject with the predicate, while a synthetic principle works based on their difference. If a principle is both analytic and synthetic at once, then the subject and predicate must be identical and different at the same time. However, such a contradiction, which Hegel saw as necessary to conceive of the absolute in general, was for Schelling and other German Idealists, not welcome. The underlying problem was their absolute separation of identity from difference. Thus, Moss argues, Schelling had to revert to a Fichtean thetic, equally analytic, first principle, without any non-dogmatic way to derive additional content from itself (Moss: 64).

In Chapter 2, with reference to Plotinus’s theory of emanation, Moss discusses how a similar adherence to the separation of identity and difference brought about the same kind of problem in Neo-Platonic thought. Plotinus’s One is supposed to be undifferentiated and indeterminate, while at the same time emanating difference and plurality. Thus, although emanation implies that the One incorporates the principle of identity and difference at once, plurality and difference are absolute others to the One. Failing to account for this plurality and difference based on identity and singularity, Neo-Platonists were forced to employ metaphors such as emanation and overflow (Moss: 82-86). Moss also points out that similar problems haunted Plotinus’s account of emanation at its further stages.

After showing in reference to two different contexts that a first principle is unable to deliver plurality and difference, in Chapter 3, Moss considers the adoption of a duality of irreducible principles for identity and difference. Kant’s dualism of identity and difference rested respectively on concepts, which are universals, and intuition, the content of which are particulars. This dualism was bound up with a duality of faculties mediated by schematism: understanding as the faculty of concepts and sensibility as the faculty of intuition. Moss shows how this duality is connected to Kant’s rejection of noumenal knowledge as well as the rejection of self-predication and existential implication through intellectual intuition. Moss also explains how similar problems arising from the duality of principles, such as universality and particularity in Plato, and form and matter in Aristotle, were meticulously discussed by these philosophers themselves, without, however, producing a compelling resolution in favor of the being and knowledge of the absolute. Between Chapters 3-7, Moss examines the above-mentioned problems generated by such a duality of principles governing the relationship between identity and universality and difference and particularity.

Moss explains that, for Plato, the problem of instantiation stems from the particular’s partaking in the form, which implies either the multiplicity of one and the same form, or its being divided into parts, which are both absurdities. The problem only gets worse when we think of the possibility of the relation between universal and particular forms. Although Aristotle’s forms are not transcendent, he runs into similar problems, particularly reflected by his idea of the composites of form and matter. “Prime matter” does not exist since, without form, which is the universal, there is nothing determinate. Nevertheless, they are separate in that the form is the active, organizing principle, while matter is the passive recipient. Furthermore, the form cannot activate itself and it is not self-organizing (Moss: 122). Thus, the form needs matter to do what it does, and therefore, be what it is. In other words, the form is the principle of the composite as a determinate being, while matter is the condition of its existence. Aristotle’s universals are existentially realized in their particulars. However, because the form is a this, and therefore, one in number, yet indefinitely repeated in all its instances, Moss argues that the problem of instantiation still plagues Aristotle’s philosophy (Moss: 127).

Together with Chapter 4, Moss’s focus is shifted more directly on the relationship between the universal and the particular, than that of identity and difference, though the former incorporates the latter. This chapter is central to Moss’s problematization of the traditional ways to conceive the concept itself, as it establishes the claim that absolute separation of the universal from the particular undermines any attempt to know the absolute. What is absolutely true is unconditioned: it is not contingent on anything external and is true in virtue of itself. Insofar as the Absolute Truth involves the correspondence of the concept with the object, it cannot be known unless the concept as the universal corresponds to its particulars. In the traditional accounts, however, the concept or the universal is not true in virtue of itself and is always relative to something else. For Kant, the truth of the object is indexed to the conceptualizing subjectivity, while in Aristotle, the truth of thought is anchored to the independent thing itself. Throughout his book, Moss attempts to establish that if the concept does not amplify itself and generate its particulars, if it is not self-predicative, it cannot demonstrate its existence and cannot be truly known. Nevertheless, self-predication is not consistent with the dualistic model of conceptual constitution, which takes universality and particularity as two separate principles. When there is a duality of principles, the universal cannot account for its particulars, that is, how they are distinguished from one another. This implies that the universal cannot be known to correspond to its particulars in virtue of itself, as it would be indifferent to whatever particularity they have. Therefore, the duality of principles renders the concept relatively true at best. This, according to Moss, is “the basic systematic ground for the inability of philosophy to achieve Absolute Truth” (Moss: 147).

To build up this argument, Moss explains why the traditional forms of the concept as an abstract universal, genus, and class (or set) are equally incapable of differentiating their particulars (or accounting for their differences). He explains that these traditional forms of the concept appeal to givens, presuppose the concept as finite, and deny that the concept is existentially implicative and self-predicative. However, it is important to note in advance that in the second part of the book, Moss shows that these finite conceptions of the concept are still incorporated by Hegel’s account of the concept.

The abstract universal is the view of the concept as the common feature shared by a plurality. Such a general feature cannot contain, specify, or distinguish and individuate the particulars to which it applies. Instead, this general feature is abstracted from some given plurality existing independently of the universal. As opposed to the abstract universal, the genus contains its particulars, i.e., species, within itself. Nevertheless, it also has no say on the differentiae that differentiate species from one another, which, again, need to be given extraneously. Likewise, the class or set is not sufficient to differentiate its members, even though as the totality of its members, it is not distinct from them: “Just as abstract universality fails to distinguish instances, class membership also fails to individuate members” (Moss: 142). Moss explains that since the universal understood in these traditional ways cannot differentiate the associated particulars, another principle of differentiation must be introduced, while another universal would only reiterate the problem until some non-universal and given content is externally introduced to do the job. Second, the concept’s incapacity to differentiate its particulars or generate its concept makes it a finite or limited concept; a limit intrinsic to the traditional senses of the concept. Since in those cases, the universal will not be sufficient to account for whether or how the concept corresponds to the particulars, recourse to some external principle will be needed, rendering the concept further limited. Third, the concept’s inability to differentiate its particulars comes together with the inability to exhibit existential implication. Since the truth of the concept construed in the traditional ways will be contingent on external factors, there is no way to tell if the existence of its particulars beyond mere possibility follows from the content of the universal. Finally, Moss argues, insofar as the concept is incapable of existential implication, it follows that the universal is unable to predicate itself on its own accord as self-predication entails existential implication.

In the last section of Chapter 4, Moss elucidates how the inadequate conceptions of the concept, in which the universal is severed from the particular, necessarily follow from a dogmatic abidance by the PNC. Moss does so with reference to the philosophies of Kant and Aristotle. As to Kant, Moss argues that the PNC is a formal principle of truth, sufficient only to establish the truth of analytic judgments. Like any other formal principle, since it cannot specify the content of predicates, it cannot have a say on the truth of synthetic judgments, which assert something about the relation between the subject and the predicate. From this, Moss derives the conclusion that “the formality of the PNC entails that in order to discover the truth of the synthetic judgment, one must consult a separate source of truth beyond the domain of logic” (Moss: 151). Although Kant’s synthetic judgment does demand a separate and non-formal source or principle of truth, why the duality of principles derives from an abidance by the PNC could use further clarification, as one also needs to know whether the truth criterion of synthetic judgments is equally insufficient to affirm the truth of analytics judgments. But Moss does explain here why Kant’s determinacy of the concept is contingent on its having consistent predicates, rendering determinacy dependent on the PNC as it is on the given content of the intuition. The conclusion with reference to Aristotle is similar. Moss explains that for Aristotle, the PNC is fundamental because without it, all things could be both predicated and denied of the same thing, rendering everything indeterminate or nothing. Because the genus cannot differentiate its species, the differentiation must come from somewhere else. Otherwise, the genus would be enough to distinguish one species from another. Moss argues that this separation of identity represented by the genus and the difference represented by the species is motivated by the PNC.

Later on, Moss acknowledges that the philosophers he talks about are right to undergird their dualities by the PNC. Furthermore, he will also argue that there are particular concepts such as the genus, and they are undergirded by the PNC. In a way, I would say that the real problem seems to be not that these thinkers abide by the PNC more than the fact they cannot think of the kind of concept, the absolute concept, that does not abide by the PNC.

In the following three chapters, Moss discusses four problems created by the separation of the universal from the particular. The problem of the Missing Difference stems from the concept of the concept’s inability to differentiate its particulars, that is, particular concepts, insofar as the concept of concept only species the feature common to all concepts. What is really “missing” is a principle through which particular concepts are distinguished from one another. Accordingly, the problem cannot be resolved by defining a particular concept, since that would only point to an already differentiated particular, not to how it is differentiated in the first place. The principle cannot be found outside of the concept of the concept either, as all conceptual differences will fall in the concept of the concept as its particulars.

A clarification for why the external principle of difference could only be a conceptual difference is found at the beginning of Moss’s discussion of the problem of Absolute Empiricism in Chapter 5. Indeed, as Moss explains, the problem of Absolute Empiricism, in its ‘psychologist,’ ‘nominalist,’ and ‘naturalist’ forms, originates from the failure to find the source of conceptual difference within the concept. In other words, it is the outcome of a search for the categorical differences outside of categories. As the last section of this chapter explains, however, Absolute Empiricism is self-undermining, because in its prioritizing particulars, it makes them into universals immanent in the concept of particulars, and in its prioritizing class as the meaning of the concept, it contradictorily maintains a non-empirical justification. Again, in Chapter 5, Moss successfully explains how the paradox of thinghood and its differentiation in Aristotle’s philosophy instantiates the problem of Missing Difference. The Kantian version of the problem is somewhat different. In Kant, the problem is that the differences between intuitions are only determined by categories, that is, concepts, while categories themselves cannot be distinguished from one another in the absence of intuitions. Thus, categories cannot categorize themselves, while intuitions cannot intuit themselves. What makes the Kantian problem an instance of the Missing Difference is that the differentiation is not accounted for by appeal to what the differentiated is in virtue of itself, but by appeal to its relations.

The beginning of Chapter 6 elucidates one of the main claims of the book: a strict abidance by the PNC makes it impossible to conceive of the concept as self-differentiating, as the self-differentiating concept is one and many, being the universal and its particulars at the same time. However, unless the concept is self-differentiating, then it will be impossible to explain the particulars of the concept without an extraneous principle. This is most evident in the differentiation of the concept of the concept. If the concept of the concept does not differentiate itself, then either there will not be any particulars or particular concepts will be determined extraneously. But if the former, then insofar as the concept of the concept is itself a particular concept in virtue of being self-differentiating, the concept of the concept will itself be impossible. Likewise, if the concept of the concept is undifferentiated, this will automatically render it a particular concept, in virtue of its being an undifferentiated concept.

Chapters 6 and 7 focus on the different sides of the same problem, which stems from the concept’s self-referential character. In Chapter 6, mostly through a discussion of Heidegger’s construal of onto-theology, Moss argues that the abidance by the PNC leads to the problem of onto-theology, which consists in equivocating Being with a being or beings. Any attempt to specify what Being is cannot but end up determining Being as a being. This is similar to the equivocation of the universal with the particular, which is unacceptable to those who think that the two are absolutely distinct. As the Third Man Regress shows, trying to specify the universal will render it a particular. In other words, the denial of true contradictions necessarily leads to the non-existence of particular concepts, although this position will ultimately undermine itself by rendering the concept without particulars a particular concept.

The second part of Moss’s book is devoted to showing how these perennial problems produced by the duality of principles of identity and difference and universality and particularity can only be overcome by what he calls “Absolute Dialetheism— the view that the Absolute can only exist as a true contradiction” (Moss: 156). Moss thinks that such an Absolute Dialetheism is embodied in Hegel’s metaphysics, which can accommodate the Absolute as it denies that the PNC is the ultimate principle. Thus, Moss’s defense of the Absolute is through a reconstruction of Hegel’s doctrine of the concept, and his concept of the singular, which for Moss, constitutes the backbone of Hegel’s dialetheist metaphysics. Moss claims that as opposed to the finite concept of the tradition, Hegel’s concept can lay hold of the Absolute, and he wants to show that Hegel does not just posit this conclusion but arrives at it by following the immanent logic of the finite concept and demonstrating how the finite universality undermines and transforms itself. Accordingly, most of the second part of the book is a defense of why Hegel’s concept avoids the problems arising from the absolutization of the PNC and the separation of the concept from particularity.

Moss quotes Hegel’s complaint that it is difficult to tell what other philosophers mean by the concept because that meaning is always taken for granted and the concept of the concept is never the subject of philosophical inquiry (Moss: 258–9). Indeed, something similar can be argued with respect to the reception of Hegel’s concept of the concept. Although scholars would agree on the centrality of the concept for Hegel’s system, there are not many thorough and elucidative accounts of it. Moss’s Hegel’s Foundation Free Philosophy is one of the rare examples that undertake such an inquiry and work out the secrets of Hegel’s concept. This involves, above all, figuring out the relationship between the universal, particular, the singular, the three constituents of the concept of the concept. Unlike what most philosophers before and after Hegel thought, this problem is not one between the universal and empirical particulars. It is about the universal and particular as such, and their unity in the singular.

Moss acknowledges that one way to reconstruct Hegel’s solution to the problems explained in the first part of the book is to go through Hegel’s foundation free system of logic, from the indeterminacy to the Absolute Idea (Moss: 311). Hegel’s Foundation Free Philosophy uses a different path for the same destination by first taking a detour, examining major accounts from the history of philosophy, and then focusing on Hegel’s doctrine of the concept. Nonetheless, Moss does an admirable job in clarifying some of the fundamental logical categories that Hegel’s concept presupposes and distinguishing them from the concept and its constituents. Especially in Chapter 12, Moss does an impressive job in emphasizing the character and relevant categories of Hegel’s logic of being, essence, and the concept. In so doing, he lays bare what is distinctive about the logic of the concept and self-differentiation compared to self-othering transitions of the logic of Being and the unilaterally determining oppositions of the logic of Essence and addresses why it is Hegel’s concept of the concept rather than any previous category that can solve the perennial problems in question.

Moss undertakes a painstaking metaphysical reading of Hegel’s concept as he explicates it in the Science of Logic. It is a metaphysical reading because Moss thinks that Hegel’s concept exists and is necessary to conceive how and why the Absolute also exists and can be known. The key to the argument for the existence of the concept is Moss’s emphasis on Hegel’s identification of the universal with self-differentiation and his construal of singularity in terms of existential implication. In Chapter 8, Moss introduces the features of the self-differentiating concept, and in Chapter 10, he explains in more detail how and why Hegel’s concept eschews the problems laid out in the first part of the book.

The universal is self-differentiating, and in its differentiation, it instantiates itself without ceasing to be what it is, namely, self-particularization into instances. These instantiations are but its particulars. Thus, the universal is self-particularizing, and Moss argues, the self-instantiation of the universal as its own particulars is equally existential implication. The concept demonstrates its existence in virtue of itself through its self-differentiated particulars, and it spells out what it is only through its self-particularization. Thus, the self-differentiating concept is equally self-referential and self-predicative, and insofar it determines itself and is not determined or differentiated by anything extraneous or non-conceptual, it can be true in itself, unconditioned, and absolute (Moss: 262). In other words, the determinate content of the universal is not given, but the concept’s own doing, which is why it can avoid foundationalism and the empiricist appeal to non-conceptual givens (Moss: 309). Moreover, since Hegel’s universal is not separated from its particulars, neither Onto-theology nor the Third Man Regress constitutes a problem for Hegel’s concept of the concept.

Moss argues that the concept that is self-predicative, existentially implicative, and true-in-virtue-of-itself cannot be finite as it would not depend upon anything other than itself. In this regard, Moss argues, the concept is both analytic and synthetic. It is synthetic in virtue of its analyticity: that which is true about the concept is contained within it, but what is true about it is its being ampliative, its going beyond itself, thus, its being synthetic. Because it can account for the difference from within itself, the self-differentiating concept is immune to Jacobi’s nihilism objection as well as the problem of the missing difference (Moss: 309). Again, in Chapter 8 and 10, by explaining the structural features of Hegel’s system of logic, Moss discusses why and how Hegel’s system does not presuppose this concept of the concept or the absolute as given, but systematically derives it beginning with the indeterminate.

Given that the separation of the universal from the particular is driven by the PNC, self-predicative and existentially implicative concept, which entails that the universal will be particular in virtue of its universality, will also be self-contradicting, and therefore, in contradiction with the PNC. The true universal can only be itself in its differentiation of itself. In contrast to several other Hegel scholars, Moss owns up to Hegel’s incorporation of contradictions on its face value. Instead of trying to show that Hegel did not really mean to admit contradictions, Moss elucidates Hegel’s account of contradiction, explaining why those contradictions do not explode into `everything and nothing` but only give rise to particular categories. In this sense, he is one of the few to demonstrate that a Hegelian version of dialetheism is not just a logically exploitable tool but also offers a compelling metaphysical account of fundamental concepts such as being, existence, identity, difference, universal, particular, and the singular. In the light of his discussion of Hegelian contradictions, in Chapter 9, Moss compares his version of Absolute Dialetheism with what he calls the Relative Dialetheism of Markus Gabriel.

In Chapter 11, Moss speaks of the relationship between the concept and objectivity in Hegel’s logic before examining Hegel’s derivation of the singular from the self-differentiating universality as the micro version of Hegel’s ontological argument. By noting that a full explication of this argument requires an account for the logical system’s “amplifying itself into nature and spirit,” Moss lays out the logical structure of the argument in terms of the self-predicative and existentially implicative character of the concept and the resulting category of singularity (Moss: 353).

Chapter 13 is where Moss provides a thorough reconstruction of Hegel’s doctrine of the concept and its three constituents, universality, particularity, and singularity, according to the book’s main claims. Compared to several other commentaries on the concept of the concept, I can assuredly state that Moss’s reconstruction achieves to be one of the most careful and illuminating commentaries in Hegel scholarship. Moss does not only trace the development of the moments of the concept and explicates the relationships among the universal, particular, and the singular, but he also clarifies them in comparison with parallel determinacies and movements that came before the concept in the system of logic and were incorporated by the latter. Unfortunately, since each step in the development of singularity from the universal as self-differentiation is crucial, it is not possible to discuss Moss’s treatments of particular transitions while leaving some others out.

Since the universal as such differentiates itself as particular universals, Moss emphasizes that Hegel’s concept does not leave out forms of universality prevalent in the history of philosophy, such as the abstract universal, class, and the genus. Because they stand for the negation of the self-differentiation of the universal, and thus, for the separation of the universal from the particular, they are particular universals that are grounded upon an illusory dichotomy between the universal and the particular. The dichotomy is illusory insofar as they still fall within the concept and are still particular self-differentiations of it. Singularity is the moment of the overcoming of this false dichotomy and demonstrates the unity of the universal and the particular. The finite concept transforms itself into singularity on account of the very contradiction to which the finite concept of universality is driven. Thus, Moss attempts to show, Hegel’s solution to the problems is not merely in terms of the concept as self-differentiation, but ultimately through the result of the development of the concept: singularity. As the book tries to build up from the very beginning, this unity is the unity of the universal qua self-differentiation and the resulting differentiations: its particulars. In Chapter 14, Moss argues that by showing that the moments of particularity in Hegel’s logic of the concept follow from the self-differentiating universal, Hegel demonstrates that they are not unfounded or utterly arbitrary, as other philosophers leave them to be, but are instead the products of self-determining thought.

Again, in this chapter, “Empiricism, Judgment, and Inference,” Moss discusses how empirical concepts and judgment can be reconciled with Hegel’s doctrine of the concept, and addresses a common confusion by briefly explaining Hegel’s conception of empirical concepts, and shows why the concept in its proper sense should not be conflated with empirical concepts. Unlike the logical concept and its true instantiations in nature and spirit, empirical concepts are not infinite, self-differentiating, or existentially implicative. That is why, Moss explains, in contrast with the concept proper, an empirical concept is subject to the PNC, which has a say on abstract concepts.

Even with the book’s many merits, there are two main points on which it could be improved. First, the heavy load of content that extends to various domains and major philosophers that Moss aims to gather under certain banners seems to have encumbered a more efficient organization. This is quite natural given that Moss chose to deal with tremendously intricate problems both thematically and historically at the same time while he also did not want to leave out any relevant issue. In this regard, my second criticism contradicts the first one in the spirit of the book itself, as I will complain about the relative neglect of some further content, namely, Hegel’s Idea and its role in the solution to the problems Moss discusses. For Hegel, truth concerns not only the concept but also objectivity, which is why only the Idea, the unity of the concept with its objectivity, can be true. Accordingly, the Absolute Truth cannot be truly conceived apart from the Absolute Idea. Indeed, Moss points this out in Chapter 12 where he briefly talks about the Idea, while he also acknowledges that the concept is not itself the truth (Moss: 376). Furthermore, in several different places throughout the book, Moss also indicates that Hegel’s Absolute cannot be fully comprehended, and his ontological “argument” cannot be sufficiently assessed without engaging with how the concept gives rise to the domains of nature and spirit. Nevertheless, Moss could have made it clearer to what extent the Idea has a considerable role in Hegel’s solving the problems of his predecessors concerning the Absolute, which I believe is worth reconsideration. Nevertheless, to sum up, Hegel’s Foundation Free Metaphysics: The Logic of Singularity is an ambitious project that painstakingly covers sizeable ground. It is undoubtedly a work that deserves extensive discussion and should function as a comprehensive guide to understand Hegel’s logic of the concept.

Giovanni Jan Giubilato: Freiheit und Reduktion. Grundzüge einer phänomenologischen Meontik bei Eugen Fink (1927-1946)

Freiheit und Reduktion. Grundzüge einer phänomenologischen Meontik bei Eugen Fink (1927-1946) Book Cover Freiheit und Reduktion. Grundzüge einer phänomenologischen Meontik bei Eugen Fink (1927-1946)
Ad Fontes, Vol. 8
Giovanni Jan Giubilato
Verlag Traugott Bautz
Hardback 45,00 €

Reviewed by: Cathrin Nielsen (Frankfurt / Eugen-Fink-Zentrum Wuppertal – EFZW)

Die in der Reihe Ad Fontes vorgelegte herausragende Studie von Giovanni Jan Giubilato befasst sich mit der Freilegung und Ausbuchstabierung einer Zusammengehörigkeit, die bereits bei Husserl angelegt ist, jedoch erst im Denken seines Schülers und Assistenten Eugen Fink explizit in Erscheinung tritt: dem dialektischen Aufeinanderverwiesensein von Reduktion und Freiheit. Finks Grundgedanke besteht darin, dass der immer neu zu vollziehende Entwurf der menschlichen Freiheit den eigentlichen Kerngedanken der Phänomenologie markiere: die Reduktion als diejenige Bewegung, die uns von der natürlichen Einstellung befreit und ihre Beschränktheit überwinden lässt. Das originäre Telos der Philosophie ist somit die Freiheit des Menschen, nicht formal, sondern als „transzendentale“, absolute Dimension wie zugleich in existenzieller Je-Meinigkeit.

Giubilato entfaltet diesen Gedanken im Durchgang durch die frühe phänomenologische Meontik Finks, die in Form von zahllosen Notizen – durchgespielten, weiterverfolgten oder aber verworfenen Denkansätzen – seit 2006 in den von Ronald Bruzina im Rahmen der Eugen Fink-Gesamtausgabe edierten Bänden Phänomenologische Werkstatt (3.1 und 3.2) vorliegen. Dabei konzentriert sich Giubilato auf die Jahre der Zusammenarbeit mit Husserl und damit auf die Profilierung von Finks eigenem philosophischem Standpunkt. Zugleich hat er immer auch das Spätwerk im Blick und bahnt fruchtbare Schneisen in Finks Kosmologie. Gerade zu Klammer und Kontinuität zwischen Finks Denken vor und nach der Zäsur des Zweiten Weltkrieges gibt es bislang nahezu keine monografischen Arbeiten, so dass mit Giubilatos Dissertation ein unverzichtbarer Grundstein gelegt sein dürfte.

Im ersten Kapitel (Von der Transzendentalphilosophie zur Meontik) wird Finks in kritischer Auseinandersetzung mit dem transzendentalen Idealismus Husserls entwickelte Idee einer me-ontischen Philosophie entfaltet. Nach Fink ist diese bei Husserl bereits in Andeutungen vorhanden, ohne dass dieser jedoch den Schritt zur „meontischen Natur der absoluten Subjektivität“ zu Ende gehe. In ihr verschiebt sich die Frage nach der Selbstkonstitution eines absoluten Bewusstseins zu der nach dem Verhältnis zwischen dem nicht seienden Absoluten (me on) und der seienden Welt. Für Fink heißt dieses Verhältnis von Absolutem und seiner weltlichen Erscheinung „Freiheit“. Demzufolge sei die Idee einer me-ontischen Phänomenologie des Absoluten grundsätzlich eine „Lehre von der Freiheit“, deren Auslegung dann die zwei Hauptteile der Untersuchung gewidmet sind.

Warum Freiheit? Damit beschäftigt sich das zweite Kapitel (Der Anfang der Philosophie und die Freiheitsproblematik). Die Frage nach einem methodisch gesicherten Anfang der Philosophie, den Husserl im Blick auf das Ideal der Wissenschaft formulierte, wird bei Fink sukzessive aus seiner nach-cartesischen Verankerung im ego cogito herausgelöst und im Hinblick auf das Problem der Welt enggeführt. Welt erscheint nun nicht mehr als Korrelat einer transzendentalen Subjektivität, sondern als dasjenige, das uns zu einer Besinnung auf unseren Ort aufruft, unserer Verortung sowohl in der Entsprungenheit der binnenweltlichen Manifestation als auch im Unendlichen bzw. dem me-ontischen Ursprung von Welt selbst. Es ist diese Differenz zwischen Absolutem und Endlichem, welche die menschliche Situiertheit in der Welt ausmacht und zugleich die erste Motivation der Philosophie darstellt: als Besinnung auf das im Endlichen ,vergessene‘ Unendliche, das Apriori der Welt, das als me-ontisches nicht in Erscheinung tritt. Diese Besinnung ist im Vollzug Freiheit, da sie die natürliche Einstellung sprengt. Wodurch aber wird die Freiheit zu dieser ,Sprengung‘ motiviert? Mit dieser Frage befasst sich das dritte Kapitel (Die radikale Unmotiviertheit der Philosophie und die Freiheit). Im Horizont der wesenhaft geschlossenen natürlichen Einstellung gibt es nämlich „kein Problem, als dessen Beantwortung sich die Phänomenologie herausstellen könnte“. Das Übersteigen des Endlichen kann mit anderen Worten seinerseits nicht endlich motiviert sein, sondern markiert den Einbruch des Absoluten in die Welt: „Fink bestimmt die Besinnung auf die Weltsituation als eine Er-Innerung. Sie ist in der Tat eine recordatio, eine Anamnesis des vergessenen Weltapriori.“ Die ihr entsprechende Grundstimmung ist nach Fink das Staunen (thaumazein), wobei sich diese Stimmung der Verfügbarkeit menschlicher Freiheit entziehe – wir werden vom Staunen „ergriffen“.

Der zweite Teil der Studie befasst sich folglich mit dem Schlüsselbegriff der phänomenologischen „Meontik als Freiheitslehre“: der „Reduktion als Befreiung“. Im vierten Kapitel (Die Reduktion und ihre Situation) wird nach den Ausgangsbedingungen dieses Vollzuges der Befreiung gefragt, den Fink über eine Analyse der Medialität des Bildbewusstseins als einen medialen Akt für das Erscheinen des Absoluten begreift: In ihm öffnet sich gleichsam ein „Fenster ins Absolute“, das im Ausgang von der „mundanen Äußerungssituation“ in diese zurückstrahlt (und auf sie bezogen bleibt), also unauflösbar zwischen intramundaner Befreiung und Übersteigung der Endlichkeit oszilliert. Inwiefern die weltliche Situation der Reduktion eine wesenhaft unfreie ist, und in welchem Sinne die Reduktion genauer als Befreiung verstanden werden kann, untersucht das fünfte und letzte Kapitel (Weltbefangenheit und Befreiung). Ort der Manifestation des Absoluten, das über diese Manifestation hinaus wie gesagt nicht ist – „Nichts ,ist‘, me on“ –, ist wie gesagt die Welt. Insofern der Mensch als ein ens cosmologicum – ein Weltwesen –, wie der späte Fink sagen wird, existiert, verlangt die strukturelle Analyse den Aufweis einerseits des Weltapriori in der naiv-mundanen Existenz (dies wäre der Aufbruch der Freiheit) wie sie andererseits den radikalisierten Vollzug der Weltbewohnerschaft im Durchgang durch das ,Nichts‘ der Welt darlegt. Dies macht erforderlich, den Weg der Weltkonstitution und unseres Aufenthaltes in ihr als ,Mensch in der Welt‘ gleichsam mit Gewalt gegen das ,natürliche Leben‘ rückwärts zu gehen: Um die „Vermenschung“ des Absoluten zu verstehen, also eine „Ent-menschung“ zu vollziehen, eine periagogés tes psyches. Die Transzendenzbewegung, die im Vollzug der Reduktion erfolgt, habe dabei den Sinn einer „nicht ontischen Vernichtung der ,Maske der existenten Subjektivität‘, die nun durchsichtig geworden ist“.

Mit dem Terminus des „Instandes“ bzw. der „Instände“ (Geschichte, Geburt, Tod, Sein-bei, Schicksal) erarbeite sich Fink ein methodisches Handwerkszeug, um die „Selbstobjektivation des absoluten Lebens“, seine Mundanisierung oder „Ontifikation“ zu fassen. Die „Inständigkeit“ markiert den Ursprung des Dasein, sein Woher (hier arbeitet Giubilato wichtige Aspekte von Finks Auseinandersetzung mit der Fundamentalontologie Heideggers heraus). Ihr letztes Stadium erreicht der reduktive Rückstieg als „Entmenschung“ jedoch in der Befreiung auch von diesen Inständen, in denen sich das Absolute aus seiner radikalen Transzendenz in eine mundane „Stellung im Kosmos“ verendlicht. In der hier stattfindenden me-ontologischen Erkenntnis des Ontologischen (des Seins) können die Strukturen des „Weltsturzes“ (der Endlichkeit) auf eine „konstruktive“ (nicht analytische) Weise – Fink spricht auch von Spekulation – thematisch werden. Die phänomenologische Reduktion wird so zur „me-ontischen Ab-solution“, zur radikalen Loslösung aus der Welt-Befangenheit und Rückführung ins Ursprüngliche, die Welt-Unbefangenheit – nicht im Sinne eines methodischen Kunstgriffes, sondern als „Schmerz des Erwachens“, den sich „der absolute Geist selbst antut“ (Fink-Zitat). Erst als Absolution führt die Reduktion zur Freiheit im Sinne einer ekbasis, eines „Entkommens“.

Der ekbasis als „Ausgang“ aus der erscheinenden Welt korrespondiert umgekehrt die katabasis des Absoluten, seine Selbstentäußerungund emanative Verendlichung in die Welt. Die Idee einer me-ontischen Phänomenologie des Absoluten als Freiheitslehre vervollständigt sich, so Giubilato, „im Gegenspiel zwischen reduktiver ekbasis und konstitutiver katabasis“, zwischen Aufstieg in die Befreiung und Abstieg in die Entäußerung.

Die Entscheidung des Autors, Finks Idee einer me-ontischen Philosophie und Phänomenologie des Absoluten als Lehre von der Freiheit darzustellen, erweist sich als wohldurchdachter Glücktreffer. Mit seiner luziden Genauigkeit, Prägnanz und detaillierten Aufmerksamkeit gelingt es Giubilato nicht nur auf eine ebenso substanziell-gediegene wie faszinierende Weise, Finks ganz eigenen, im kritischen Dialog mit Husserl und Heidegger gebahnten Denkweg aus dem Dickicht tastender Versuche herauszuschälen und zu konturieren. Auch für das Spätwerk – Finks kosmologisches Denken – werden entscheidende Weichen gestellt, allem voran die Einsicht, dass wir „Weltwesen“ sind und bleiben, „Welt“ jedoch selbst durch ein Entzugsmoment charakterisiert ist, welches auf eine näher zu entfaltende Weise auf uns selbst als ,Fragmente‘ ihrer zwiefältigen Differenz zurückweist. Die Fülle miteinander verschränkter Analysen, die Originalität des Zugriffes, die sorgfältige Arbeit am Begriff sowie der Elan und die philosophische Tiefe der Durchführung weisen Giubilatos Untersuchung als einen Meilenstein der Auseinandersetzung mit einem Autor aus, der gerade dabei ist, mithilfe internationaler Unterstützung aus seiner Versenkung in der deutschen Forschungslandschaft herauszutreten.