In the contemporary philosophical landscape, Gregory S. Moss’s book stands out for many different reasons, and even though it should be considered a major contribution to the understanding of Hegel’s logic, its worth cannot be limited to the narrow boundaries of Hegelian scholarship. In this review I would like to illustrate some of the merits of this book, and I will try to show why Hegel’s Foundation Free Metaphysics can be read as an autonomous philosophical work, an exciting occasion to continue and renew the debate on some fundamental philosophical questions.
The Author’s first monograph on Cassirer’s Philosophy of Symbolic Forms addressed the question of the autonomy of language. While dealing with partially different issues – the nature of language and the philosophy of culture – this book already discusses some topics that are the main focus of Moss’s philosophical work, and shows methodological elements that remain unaltered in his second book. Aside from the general interest in the history of German thought, the book already deals with the problem of autonomy and of universality, discussing the relationship between language and logic and introducing the question about interculturality.
More importantly, in Ernst Cassirer and the Autonomy of Language Moss already showed his deeply theoretical approach to the analysis of the authors of the past. His reconstruction of Cassirer’s philosophy of language does not simply aim at offering an accurate sketch of the author’s thought, but rather it is an attempt to show how that theory can still find a place in the contemporary debate.
Following the same methodological inspiration, Hegel’s Foundation Free Metaphysics offers a monumental reconstruction of Hegel’s metaphysics, often underlining some aspects of his thought that have been lost in the most successful trends of the Hegelian research in the English-speaking world. However, it is also a striking attempt to show why Hegel’s metaphysics continues to be relevant. This may be the greatest achievement of Moss’s work: it does not just illustrate Hegel’s own position, but also and foremost shows what it means to have a Hegelian approach to philosophy today.
Despite its remarkable internal coherence, the impressive size of the book – around 500 pages – makes it almost impossible to provide a comprehensive summary of its content. Instead of doing so, I will start by introducing the main focus of the book – the relation between singularity and absoluteness. After that, I will discuss some pivotal elements of Moss’s interpretation of Hegel’s thought. Finally, I will try to point out some issues that remain open at the end of the analysis, in the attempt to show how this book can be understood as the starting point for a productive debate on Hegel, on the contemporary debate, and on the future of philosophy.
1. Philosophy’s Paradoxical Stance Toward Singularity
Since Plato, the relationship between philosophy and singularity has been complicated, even paradoxical. On the one hand, philosophy has been constantly presented as the kind of knowledge that addresses the universal rather than the singular. The tradition offers us a bunch of formulas in order to clarify this taxonomy: while philosophy is knowledge of the universal, art or history address what is singular. While thought only grasps the universal, only intuition has access to individual things.
On the other hand, however, philosophy has always been obsessed with singularity. The greater part of the philosophical effort since Plato and Aristotle is devoted precisely to understand how singular being (ta ekasta) are structured, how they are generated, how we think and say things about them, how they relate to each other. While the singular is banned from the domain of philosophy, nonetheless philosophy’s main task has always been the discovery and the elaboration of the structure of singularity in itself.
But what is singularity? Even this question, along with the distinction between singular and universal, is quite problematic. We are accustomed to identify singularity as the lower limit of thought, namely as what lies beyond any possible specific difference in the great taxonomy of genera and species. Yet, what is singular is also what lies beyond the upper limit of thought, namely what exceeds any possible genus: it is epekeina tes ousias, to use Plato’s formulation. In a sense, “singular” is the opposite of “universal”; in another sense, it is the opposite of “plural”. I know it is a schematic oversimplification, but this could account for the main difference between Aristotle and Plato: according to Plato, ideas are the true “singulars”: there is only one Beauty, it is one, eternal, and determinate, whereas sensible things are always plural, changing, indeterminate and temporal. In this context, what is most universal is at the same time utterly singular. On the contrary, Aristotle’s attempt to “save phenomena” – a formula used by Simplicius – is precisely the attempt to think sensible things as singular, determinate beings. Universals are plural, they are instantiated and thus have specific, but not numeric unity. Only individual things – both sensible and supra-sensible – are singular. For the sake of discussion, this oversimplification could be useful to identify this basic difference between a Platonic and an Aristotelian attitude towards singularity: on the one side, the singular is the absolute; on the other side, the singular is first and foremost finite, individual being.
2. Hegel’s Thought as a New Theory of Singularity
Now, how do we place Hegel’s philosophy in this frame? First of all, it’s worth mentioning that Hegel’s thought has traditionally been accused of having a complete lack of interest in singularity. Hegel is the “philosopher of universality” par excellence. Universality, necessity and subjectivity are the three key notions that structure most traditional interpretations of Hegel’s idealism, in which singularity, contingency and objectivity are therefore accounted for only as partial and lower steps of a more comprehensive dialectical process.
Already right after Hegel’s death, his first commentators criticized his disregard for singularity. According to Ludwig Feuerbach, the distinction between logical and sensible being is the inescapable mark of Hegel’s failure in thinking the individual: «Die Sprache gehört hier gar nicht zur Sache. Die Realität des sinnlichen einzelnen Seins ist uns eine mit unsern Blute besiegelte Wahrheit» (Sämtliche Werke, II, 212). This is Hegel’s major fault, not recognizing that „reality of singular sensible being” that we cannot help but feel as an immediate truth.
The strongest critic of Hegel’s philosophy of singularity, however, is Kierkegaard, who polemically used the term “Einzelheit” in his philosophy precisely to rescue the singular from Hegel’s monistic and universalistic account. Since idealism is “abstract thought”, Kierkegaard’s aim is to highlight the philosophical significance of existence, whereas what exists is precisely that singular being that abstract thought keeps overlooking.
This interpretation of Hegel’s philosophy has survived up to contemporary philosophy. In particular, French thought used the term “singularity” in order to develop an anti-Platonic and anti-Hegelian concept of individuality. Gilles Deleuze is the philosopher who expresses this critique in the most explicit way: «Hegel substitutes the abstract relation of the particular to the concept in general for the true relation of the singular and the universal in the Idea» (Difference and repetition, 10). Quite ironically, while Hegel is one of the first philosophers to use the word “singularity” as a technical term, clearly distinguishing between a commonsensical and a speculative use of the notion, the whole post-structuralist tradition uses the term “singular” as an anti-Hegelian device, tracing it back to Spinoza in contraposition with Hegelian dialectic.
A second element that is useful to point out, in order to understand the novelty of Gregory S. Moss’s approach, is that this criticism of Hegel’s notion of singularity goes along with a critique of Hegel’s systematic and anti-foundational idea of philosophy. Feuerbach and Kierkegaard, but also many other early commentators of Hegel’s system, such as Karl Werder, Kuno Fischer, Schelling, and Friedrich A. Trendelenburg, criticized Hegel’s disregard for the individual and at the same time stated the impossibility to obtain a complex categorical structure starting from the absolute simplicity of being. In other terms, the impossibility to get difference starting from identity.
Now, this close connection between systematic metaphysics and the problem of singularity is at the core of the theoretical analysis of Hegel’s Foundation Free Metaphysics. The so-called Hegel-renaissance in the English-speaking world has already rediscovered the importance of Hegel’s account of individuality. Paul Redding highlighted in the clearest way how the Pittsburgh school – Robert Brandom in particular – has managed to read Hegel’s philosophy as a semantic theory of individuation. However, these interpretations have systematically underplayed the systematic aspect of Hegel’s thought, along with its strictly metaphysical character. Following the oversimplified frame that I’ve proposed before, Robert Brandom’s inferentialism is – in a way – an Aristotelian reading of Hegel’s theory of singularity, since it understands singular beings only as finite, individual objects.
In this context, Gregory Moss’s book offers a timely and original reading of Hegel’s logic, since it finally highlights some aspects of Hegel’s philosophy that have been structurally neglected by many commentators. Three aspects are particularly worth mentioning.
In the first place, the author clarifies that Hegel’s notion of singularity not only refers to individual, finite beings, but also – and foremost – to that peculiar singular being that is the Absolute. In a way, therefore, Hegel’s speculative use of the notion of singularity overcomes the difference between the Platonic and the Aristotelian approach.
Secondly, Moss shows how it is impossible to understand Hegel’s use of the notion of “singularity” without taking into account the necessary relationship between these two dimensions. There is no account of the singularity of finite being without addressing the singularity of the Absolute, and any account of the Absolute that does not illustrate the metaphysical status of singular finite being is incomplete and partial.
Finally, the book puts a very strong accent on necessity to highlight the general aim of Hegel’s philosophical enterprise. It is impossible to understand Hegel’s use of the notion of “singularity” without considering the metaphysical character of his logic. Here it is important to grasp Hegel’s own understanding of what metaphysics is, rather than applying some contemporary use of the term to the Hegelian text, which forces Hegel into a theoretical frame that does not have much to do with his own methodology.
As I will point out later, these three elements also identify three problematic aspects of Moss’s theoretical and interpretative framework, or at least three questions that are still open after reading the book. However, before going deeper into the critical analysis, I will briefly illustrate the main structure of the book.
3. Thinking the Absolute
One of the most striking elements of Moss’s book is that it emphasizes the strict relationship between infinite and finite thought. While tradition generally accepted that we cannot think the Absolute in the same way we think finite being, one of the key contributions of Classic German Philosophy is the idea that if we fail to think the Absolute, even thinking finite being becomes impossible. If I’m not misunderstood, this is what is at stake in what Moss calls the “problem of nihilism”. I won’t go into it in detail, but a general consequence of this approach is precisely Moss’s attempt to show how Hegel’s philosophy is a unification of Plato’s and Aristotle’s approaches: if the Absolute is absolute, and therefore there is nothing outside of it, then it is impossible to differentiate between two faculties or two different methods, as if, for instance, understanding were to be identified with the faculty of finite being, and reason with the faculty of the Absolute. So, by developing a critical discussion of how the Absolute has been thought in the metaphysical tradition, we are at the same time questioning the way we think finite being. This traditional view is what the Author calls the “duality of principles”, the idea that knowledge – and reality – cannot be grounded on one principle, but rather require at least two: intuitions and concepts, matter and form and so on. Against this position, the Author defends a strongly monistic account of Hegel’s metaphysics, according to which the true Singular – the Absolute – self-differentiates in a way that can be compared to the Neoplatonic One.
The thesis of the duality of principles is grounded on another assumption, namely the impossibility of self-reference. If there is only one principle, then identity and difference must stem from the same source, and this source has no external matter on which to operate. According to Moss, the history of Western thought has mostly rejected this idea because of the undisputed adherence to the principle of non-contradiction. If identity generates difference, then the same thing is at once identical and different, namely contradictory.
These three metaphysical assumptions, the principle of non-contradiction, the rejection of self-reference, and the duality of principles, are presented by the Author as the fundamental argumentative structure that undermines at the basis the very possibility to think the Absolute, and that can be found in the history of Western metaphysics from Plato up to Kant.
For this reason, Moss’s analysis starts with a critical assessment of some basic problem of traditional metaphysics. While the author does not have philological or reconstructive interests, his confrontation with some authors of the past is extremely useful in order to grasp his fundamental orientation. For instance, while Plato, Aristotle and Kant are examples of the duality of principles approach, the brief but intense reconstruction of early German idealism aims at showing that Fichte’s and Schelling’s objective was precisely to overcome Kant’s dualism, and to re-introduce a self-referential first principle as the metaphysical and epistemological ground of a new philosophy. At the same time, this approach is strongly connected by Moss to Plotinus and Neoplatonic philosophy, with a long and dense excursus on ancient philosophy that reveals the Author’s tendency to offer a somewhat Neoplatonist interpretation of Hegel’s logic.
After having offered a critical reconstruction of these three metaphysical assumptions, Moss shows how they inevitably lead to five paradoxes that can be found throughout the history of philosophy.
The Problem of Instantiation: if particulars and universals are indebted to different (epistemological/ontological) principles, it’s impossible to clarify their relationship.
The Missing Difference: if conceptuality is not the source of its own differentiation, then the source of this differentiation is non-conceptual. «The essential difference that distinguishes one thing from another cannot be accounted for by appealing to what the thing is ‘in virtue of itself’» (165).
Absolute Empiricism: since the differentiated content of the conceptual dimension is not conceptual, the source of conceptuality is entirely empirical.
The Problem of Onto-Theology: the most universal notion is indicated as both universal and particular.
The Third Man: if the Concept is not self-differentiating, then every instance of the Concept, as a particular concept, cannot be the Universal Concept. Every attempt to find the universal concept leads to new particular concepts.
The largest part of the book’s first section is devoted to the historic and theoretical analysis of these paradoxes. The second section, instead, shows how – by positing the Concept as one self-referential and dialetheic principle – Hegel’s logic manages to overcome them.
Surprisingly, the book does not use the classic difference between understanding and reason as an instrument throughout this analysis. The question of the difference between understanding and reason is of course present, but it is not always clear whether these issues could be addressed as the result of an intellectualistic and non-speculative understanding of the domain of conceptuality. For instance, and here I’m forcing and radicalizing the issue in order to facilitate the discussion, the problem of the missing difference could be analysed as a specific formulation of a more general issue that concerned British and Italian idealism for a long time, namely the insufficient and contradictory nature of the forms of judgment. In fact, since every judgment, as Kant states, is in the form “The singular is universal”, and since the singular is not universal, an intellectualistic approach to the nature of conceptuality already finds itself entangled in a contradiction.
However, rather than appealing to this methodological instrument, the Author prefers addressing these problems systematically, retracing their origin in the three metaphysical assumptions listed above. This choice gives a very strong conceptual unity to the book, even though it could lead to some forced passages, in particular when it comes to analysing these issues through examples taken from the history of philosophy.
For instance, the first two paradoxes – the problem of instantiation and the missing difference – are addressed by quoting many passages from Plato’s Parmenides and the Book B of Aristotle’s Metaphysics. Now, while these passages are in fact very good examples of the problems the Author is discussing, both the Parmenides and Metaphysics Beta are, so to say, “partes destruentes”, critical preliminary moments of a new theory. In other words, it is possible to find already in Aristotle’s and Plato’s work – as Hegel himself recognizes in his Lectures on the History of Philosophy – speculative solutions to the problems they raise in some of their texts.
The difference between intellectualistic and speculative thought seems to be a very good way to account for this internal evolution in Plato’s and Aristotle’s thought. For instance, Plato’s generative account of the koinonia ton genon in the Sophist does not look to be still subject to these paradoxes. In it, for instance, the self-referential character of ideas is no longer problematic, but at the same time it is not trivialized through the reference to empirical concepts as it happens in the Parmenides. Another example is Aristotle’s philosophy: following Ferrarin, Moss concedes that Aristotle’s metaphysics is speculative and belongs to the domain of the concept. But then, how can we integrate this idea with the paradoxes of Aristotle’s account of conceptuality? Isn’t this account, as it is presented in the book, utterly intellectual rather than speculative?
In other words, while the author manages to provide a strikingly coherent and dense systematic account of some fundamental metaphysical issues, a more extensive analysis of Plato’s and Aristotle’s own solutions to these problems, along with a comparison with Hegel’s own interpretation of their works, could give the chance to highlight how there is more than one way to think speculatively. The author does discuss Aristotle’s solutions to some of the problems he listed in Metaphysics Beta, but the historical reconstruction of Aristotle’s approach is not the main focus of Moss’s research, and it is only mentioned in order to highlight some aspect of Aristotle’s thought that the author recognizes in Hegel’s work.
However, given the book’s size, focusing on the systematic aspect of the issue has been a wise choice: this remark only aims at pointing out, once again, that this monumental book must not be interpreted as the end of a research, but rather as an exciting proposition for a new approach to the study of Hegel’s logic, of the history of philosophy and of metaphysics in general.
Four Open Problems
With this spirit in mind, I would like to point out some specific issues that I find of particular importance in Moss’s book. Of course, as already mentioned, this is a monumental piece of scholarship, and there are many topics worth discussing. There are many arguments and analyses that deserve a much deeper discussion than I can provide here. Nevertheless, I will try to avoid discussing specific matters or individual passages of the book, since I would like to keep the debate on a more general and fundamental level, and discuss some structural aspects of Moss’s proposal rather than specific topics. In particular, I will try to propose a brief critical assessment of four questions that remain open.
4a. What Kind of Metaphysics?
In the final part of his critical analysis, the Author thoroughly discusses different metaphysical and non-metaphysical accounts of Hegel’s logic. In particular, he also highlights Hegel’s intention to reform metaphysics beyond any dogmatic understanding of it. The interpretation of Hegel’s own understanding of metaphysics is deeply connected with the relationship between logic, nature and spirit. While Moss does not expressly analyse this aspect of Hegel’s system, the passage from logic to nature is a crucial point of his reading.
As we know, one of the main arguments of the book is that Hegel’s logic introduces a self-referential and self-differentiating account of the Concept. As Roberto Morani has shown in his monumental book on the evolution of Hegel’s dialectics, this aspect of Hegel’s philosophy is also the main focus of the auto-reformation of his own logic in the Second Edition of the Doctrine of being, when he stresses that objective logic already is subjective logic in disguise. This issue is closely related to the question of the “formal” character of logic. According to Hegel, logic is not formal because it has logical forms as its own content: logical forms are at the same time form and content of the logical process, that in this way is truly noesis noeseos:
But logical reason is itself the substantial or real factor which, within itself, holds together all the abstract determinations and constitutes their proper, absolutely concrete, unity. There is no need, therefore, to look far and wide for what is usually called a matter; it is not the fault of the subject matter of logic if the latter seems empty but only of the manner in which this subject matter is grasped. (SL, trans. Di Giovanni, 28)
Elena Ficara has stressed the importance of this passage, which shows Hegel’s opposition to any formalistic understanding of logic as a discipline. However, Moss radicalizes this aspect and points out how this unity of form and matter generates a self-determining progression. But what is the limit of this activity?
The logic is a self-generating process, through which the concept determines itself as concept: while we discover a great variety of conceptual determinations, these determinations never become empirical. In other terms, the logical development of the category of quality never generates the concept of “colour” or of “green”. In other words, what does never happen is what Fichte talks about in his lectures on the Tatsachen des Bewusstseins: if we radicalize this monistic self-generating activity, then everything must be deduced starting from the first principle, even this singular blade of grass. It is the same conception of systematic metaphysics that Wilhelm Traugott Krug presents as a critic to Idealism, and that Hegel ridicules. For instance, when Hegel talks of the ontological proof, the point is that the Concept has logical objectivity. Nevertheless, Moss is right to highlight how important it is to understand the Concept as a creative activity, and by doing so he defends a strong metaphysical interpretation of Hegel’s logic that many passages in Hegel’s work seem to confirm. While the author recognizes that the creative activity of the Concept does not entail the deterministic deduction of all empirical content, establishing the precise nature and the limits of this self-particularizing activity is one of the tasks that remain open after having read his analysis, and it is a crucial element to test the hermeneutical validity of his interpretation.
4b. What Kind of Singularity?
I would like to go back to the notion of singularity, which is the main focus of the book as a whole. In Moss’s book it is clearly stated that each category of the logic cannot be used exclusively to think the Absolute, since the Absolute is not separated from finite being. Therefore, singularity does describe both “limits” of thought—the Absolute and finite being. Nevertheless, Moss’s reconstruction strongly privileges the “Platonic” side of the analysis. In other words, the Author seems to be much more interested in showing how singularity expresses the logical structure of the Absolute, rather than explaining how the same notion can be used to describe the nature of finite being. For instance, Hegel writes that singularity is the principle of every “individuality and personality” (SL, 547). In order to complete the analysis of Hegel’s use of the notion of singularity, it would be very interesting to integrate Moss’s interpretation with a focus on this dimension.
This does not mean, of course, that Moss’s reading is a Platonic one. As I’ve already highlighted, if it is true that Platonism and Neo-Platonism play a pivotal role in the development of his reading of Hegel, Moss aims at showing both the Platonic and Aristotelian aspects of Hegelian dialectics, in particular by emphasising the importance of Aristotle’s notion of the «self-particularizing universal». This interpretation of Aristotle’s notion of Form is also quite interesting, and it would be worth discussing it in a further analysis of Hegel’s own historical sources.
One of the most surprising aspects of Moss’s book is his analysis of syllogism. Usually judgment and syllogism are analysed as logical developments of the abstract concept, and Hegel also expressly indicates them as such in the Science of Logic. Nevertheless, the Author seems to understand judgment and syllogism as a logically impoverished form of the first section, identifying them with a «self-alienated» form of the Concept (374). While this strong accent on the Concept is quite original, it is very hard to explain Hegel’s own statement at the beginning of the section on the syllogism, where he writes that «the syllogism is the completely posited concept; it is, therefore, the rational» (SL, 588). More generally, Hegel repeatedly highlights the syllogistic character of his system: the end of the Encyclopaedia is maybe the strongest example.
This issue leads to another question on the relationship between syllogism and inference. Moss’s critique of Robert Brandom’s account of Hegel’s philosophy as a form of inferentialism is very convincing, and does show the partiality of neo-pragmatist, non-metaphysical readings of Hegel. Nevertheless, by criticizing Brandom, the Author seems to share with him one core assumption, namely that syllogism is inference, and that when Hegel speaks about syllogism, he’s always talking about a formal structure of reasoning. This identification could be the main reason for Moss’s scepticism against the importance of syllogism in Hegel’s thought. For instance, in the Science of Logic Hegel expressly writes that «All things are a syllogism, a universal united through particularity with singularity; surely not a whole made up of three propositions» (SL, 593). Of course, Hegel does heavily criticize the form of inference (even in his Lectures on history of philosophy), but this passage seems to show that we must distinguish the subjective form of inference from the logical, objective form of syllogistic unity. For this reason, while Moss’s interpretation of the relationship between the concept and syllogistic forms is quite original and in some cases very convincing, it does need further discussion.
Finally, I would like to briefly discuss the question of contradiction. One of the structural aspects of the book is to show that, in order to think the Absolute, we must accept dialetheism, namely the position according to which some contradictions are true. In the case of Hegelian thought, this question is closely connected with the meaning of the term “speculative” as Hegel uses it throughout his work. While it is hardly debatable that only speculative thought is able to grasp the Absolute in its concrete and actual form, the question is whether such a way of thinking necessarily entails a violation of the principle of non-contradiction (PNC) in its Aristotelian formulation.
A good start for illustrating the issue is a passage quoted by the Author while analysing the relationship between speculative thought and contradiction:
Speculative thought consists solely in holding on to the contradiction, and thus to itself. Unlike representational thought, it does not let itself be dominated by the contradiction, it does not allow the latter to dissolve its determinations into other ones or into nothing/ (SL, 383)
Right after this passage Hegel does give some examples, and his choice are determinations of relation – above/under, father/son – that can hardly be seen as violation of Aristotle’s PNC. The interpretation of this passage is very contentious and I won’t go into it. Instead, I would like to argue that there are two possible interpretations of the nature of speculative thought. According to the first, speculative thought is necessarily dialetheic, since it requires to accept that the same x is and is not P. Here it is important to clarify that “not being P” is not the same than “being non-P”.
According to the second interpretation, speculative thought generates a new understanding of the predicates and of their reciprocal relationship. In this case, x can be P and non-P, according to a meaning of non-P that does not entail not being P.
For instance: the proposition “the particular is universal” is contradictory only as long as we assume that “being universal” entails “not-being particular”. This implication is different from the simple fact that universal and particular are different concepts, namely that “universal” is not “particular”. I do believe that it is possible to make the case that, in his subjective Logic, Hegel shows how universality, particularity and singularity, as conceptual determinations, are not reciprocally exclusive.
Moss does provide an exhaustive analysis of many different interpretations of Hegel’s account of contradiction. Again, his criticism of Robert Brandom’s strong coherentist reading is very compelling. Nevertheless, while it is clear that, according to Hegel, speculative thought somehow “deals” with contradictions, this statement must be compatible with other two explicit Hegelian theses: that contradiction is a defining aspect of finite being and finite concepts, and that contradiction itself is used throughout the system as a criterion to identify the finite and false character of the categories.
This could mean, in a way, that the Absolute cannot be contradictory in the same way finite concepts and beings are. Moss’s analysis of the difference between explosive and non-explosive contradictions could be a way to express this fundamental difference. However, it seems clear that Hegel’s foundation free metaphysics is an exciting contribution to a debate that is still open and is impossible to close simply by choosing one option over the other, be it coherence or contradiction.
At the end of this brief critical assessment of some aspects of the book, there would be much more worth mentioning. Gregory S. Moss’s book offers a compelling reconstruction of Hegelian metaphysics as a form of strong monism and shows how it can be profitably used to discuss some contemporary philosophical positions. Moss is also the translator of the English edition of Markus Gabriel’s Why The World Does Not Exist, and Gabriel’s pluralistic metaphysics is one of the main critical references throughout the book. By using Hegel’s philosophy to debate with Alain Badiou, Quentin Meillassoux, Graham Priest, Robert Brandom and others, Moss brilliantly shows how the study of Classic German Philosophy can still offer a valid contribution to the contemporary debate on metaphysics.
Another aspect that resonates throughout the book is Moss’s interest for intercultural philosophy, as well as for the mystic tradition. There is no doubt that this book is a vital and promising contribution to the contemporary debate on Hegelian philosophy. However, it is also much more than that, since it provides a very compelling theoretical framework for the discussion of many different questions in contemporary continental metaphysics. Finally, it also offers a profitable exchange between philosophy, theology, and the study of other cultures.
Despite its remarkable size, Hegel’s Foundation Free Metaphysics does offer an extremely coherent and well-argued account of some of the most important theoretical issues in the history of metaphysics. By doing so, it succeeds at showing the ground-breaking nature of Hegel’s approach to logic and provides a very original interpretation of the Doctrine of the Concept. It is an ambitious example of Hegelian scholarship, but it is also a very good example of a truly Hegelian approach to philosophy today.