Jean-Luc Marion: D’Ailleurs, la révélation

D'ailleurs, la révélation Book Cover D'ailleurs, la révélation
Jean-Luc Marion
Paperback 29,00 €

Reviewed by:  André Geske

Before starting reviewing D’ailleurs, la révélation, I would like to introduce some key features that form the frame of this book concerning its author and the context that is issued. Jean-Luc Marion’s D’Ailleurs, la révélation is a masterpiece of philosophical thought and literary beauty. Without any doubt, the author is one of the greatest philosophers of this century. Besides being a recognized expert in the philosophy of Descartes, he has made many contributions to the philosophies of Husserl and Heidegger. Furthermore, we observe his influence in many other scholars inspired by his thought. In Christian theology, we are used to identifying the Church Fathers in two classes: those who consecrated themselves to defend the Christian faith through apologetics and those who deepened Christian theology. These last ones we call Polemists. Marion is a polemical thinker in a Christian sense of the word. He has brought to the debate a Christian reflection showing its pertinence to philosophy today. Moreover, he is one of the most important representatives of the renowned movement of renewing phenomenology in France besides great philosophers and theologians such as Emmanuel Levinas, Jean-Louis Chrétien, Philippe Capelle-Dumont, Michel Henry, Paul Ricœur, and others. It is also worthy to note that Marion displays acuteness both in philosophy and theology, something that starts becoming rare in our days. Many philosophers have not enough theological training. In this way, they misinterpret some Christian theological concepts. Moreover, we have to mention the elegance of using the French language marking his literary style. Both the content and the writing style are well-conceived enhancing the experience of reading. We cannot expect less from a member of the Académie Française (The French Academy of literature). A well-built philosophical theology or a well-built theological philosophy, it is up to the reader to decide. However, Marion walks in the path of most prominent Christian philosophers such as Augustin of Hippo or Thomas Aquinas. We will notice that the main discussion of the book is the possibility of overcoming the opposition between faith and reason through a new way, that is, a phenomenological way. Marion will regroup some themes such as revelation, the distinction between Greek Aletheia and Biblical Apocalupsis, witness, love, the phenomenological reduction of the givenness, saturated phenomenon, anamorphosis, paradox in the book. Some of them already present in other books, however in D’ailleurs, la révélation, he organizes them in a way to show the coherence of his entire philosophical-theological thought. Therefore, D’Ailleurs, la Révélation is an invitation for thinking. We are sure that its reception will trigger some discussions concerning revelation and its status in philosophical thinking. We will go further into the provocative character of the book later in this book review.

Marion has presented innovative and profound ideas in this book, but we should consider its symmetric format, too. A discussion of each part will follow in this review, nevertheless, as an introduction, I think it would be worthy of noting the internal arrangement of the book in six parts with four chapters each, excepting the first and the last parts containing two chapters each. The first part (The sending) deals with the problem of the revelation. It starts with the notion of revelation as a general phenomenon in philosophy and not a religious concept only, the Revelation.

The second part (The constitution of the aporia) concerns a discussion of the theme in medieval philosophical theology. In the third part (The restitution of a theological concept), Marion exposes the differences between two concepts of truth – Apocalupsis and Aletheia. He aims at showing the contrast between the Greek notion and the Judeo-Christian. Especially in this part, Marion introduces the idea of anamorphosis borrowed from art and optics to use it in philosophy to question the role of the subject as a critical observer of reality. In this way, Marion illustrates that reality can appear otherwise before the eyes of the observer. Then he should become a witness guided by the saturation of the phenomenon that arrives before him.

In the fourth part (Christ as a phenomenon), we consider how the revelation phenomenalizes itself. Revelation is not a saturated phenomenon, but it reveals Christ, the saturated phenomenon par excellence. From this point, the content starts becoming more theological. In the fifth part (The icon of the invisible), Marion starts dealing with the divine Trinity and all its conundrums to human reason. Finally, in the sixth part (The opening), Marion proposes a reflection concerning being and time from a revelational perspective.

At the end of the book, we find an index nominum with the names mentioned with whom Marion has dialogued, however, the entry of Hegel is missing. A second index presents all biblical references that Marion uses throughout the book. It helps a lot when we need to verify the interpretation of the text made by the author to support a given argumentation. However, an important biblical text – Psalm 19 – generally present in discussions about revelation, does not appear in the book, unfortunately.

Through this review, we would like to emphasize the main lines drawn by the author to establish his thesis. Therefore, we intend to identify the major contributions of the author, however, due to the length of the book (600 pages) and its density, it will become the subject of many academic articles for critical analysis. For this task, I would like to start presenting this work.

In part 1, « The Sending », Marion proposes to think of the world, not as an opened space but something which shows itself in a continuous flow as a river. This notion highlights that the phenomena that we perceive in our daily life show themselves by themselves. They reveal themselves to us. Thus, revelation is something common to our everyday experience. He gives us two examples, one more ordinary than the other, in a very poetic way, the act of skiing and the act of love or using an expression from the author as an erotic act. Both of them have three dimensions – it reveals itself, it reveals a world where this act takes place, and it reveals myself to myself (il me révèle à moi-même). By referencing the act of skiing, Marion intends to show that an ordinary act can always reveal something from itself. However, in the second example, the act of love, Marion shows that even complex phenomena reveal deep structures of reality as time, space, and relation. The relation here is not a simple relation of cause and effect but a personal relationship between myself and somebody else. We can see a strong influence of Hans Urs Von Balthasar here. In part 3, we find a deployment of this topic because, following the thought of St. Augustine, love is a prerequisite to search for truth. Marion starts leading us to not consider epistemology as something deprived of personal relation. Through an Augustinian path, Marion will demonstrate that truth demands love.

The reader accustomed to Marion will notice from the beginning that his ideas such as the donation (la donation) as a third phenomenological reduction, the saturated phenomenon, the erotic reduction, and the concept of revelation are present in this book. However, all of his contributions seem to find their achievement. The idea of revelation is a kind of fil d’Ariane that guides us through the labyrinth of Marion’s thought. Furthermore, in chapter 2 of part 1, we find the main structure for this idea of revelation that englobes a triad consisting of the witness, the resistance, and the paradox. By these concepts, the phenomenality of the revelation can be perceived and understood. However, an expression that will drive the thought of Marion concerning the revelation is its character elsewhere (d’ailleurs). Even though d’ailleurs gives the idea of something coming from somewhere else or from someone else, it can indicate a change in the logical plan and allow us to add a new element without necessary relation with what we have just said. Therefore, the notion of revelation from elsewhere (d’ailleurs) enables us to have a new way of interpreting reality. He introduces another rationality concerning philosophical thought. In this way, he plays with these two significations of the French expression at the same time.

Part 2 provides a route to a discussion in medieval thought. This second part, called « The constitution of the aporia », retraces the concept of revelation to interrogate if it is possible to consider it as a propositional communication of knowledge of God. Even though this discussion alludes to The Middle Ages, it has implications in our days, for example, the status of theology as a science. In this way, Marion brings into the discussion two exponents – Thomas Aquinas and Francisco Suarez.

Firstly, he starts through a discussion regarding Thomas’s comprehension of the scientificity of theology about revelation. Afterwards, he develops Suarez’s propositionality of the revealed truths. According to Marion, the propositionality of the revealed truths would steer us to the possibility of a scientific theology without faith because it would disconnect the apprehension (apprehensio) of things to be believed and the consent (assentio) given to proposed things. Since consent consists of faith (p.88), the propositionality of the revealed truths would permit theological thinking without it. This discussion gravitates around the notion of sufficient proposition (propositio sufficiens) that carries the revelation, that is, the sufficient proposition is the knowledge of the content of the revelation per se. Thus, the revelation could be detached from the consent of faith and assimilated into a scientific method. In the theology of Thomas, we can see a connexion between the revealed and the science. Suarez’s proposition reverses Thomas’ conception of the scientificity of theology.

Marion follows Thomas Aquinas to avoid this disconnection between the revelation and the faith caused by the sufficient proposition. We can observe at this moment how the philosophy of Jean-Luc Marion demands theological training. He understands revelation as englobing even the Church doctrine ordained in tradition, not only the Biblical Scriptures as the Protestant understanding. However, if the sufficient proposition comes only from Holy Scriptures as an original form of revelation, it will give birth to the pretended absolute primacy of the Bible as the criterion of thinking (Sola Scriptura) (p. 106). It would be an unbearable reversal of the metaphysical foundation of theology into the biblical text. Therefore, the Bible would become a collection of propositions. According to Marion, the implication of this reasoning would be a kind of scriptural fundamentalism that is present even in our days. It is an inversion of the epistemological interpretation of the revelation passing by the sufficient proposition towards the sufficiency of the Holy Scriptures. Marion affirms that it will be a Biblical literalism or a Biblism (p.106). This conclusion demands a new step in the arguments to avoid this extreme. Then, Marion provides the source for theological thinking: the Magisterium of the Church.

As Marion points out about the Concile of Trent of 1546, the idea of revelation is absent, although the debate concerned the relation between tradition and Holy Scripture. Indeed, this concept will appear only in 1870 in the First Council of the Vatican. Then, the Magisterium will start discussing this concept recently through the influence of the Protestant theologian Karl Barth who identified revelation not just as a communication of knowledge but manifesting God himself by himself (Dieu lui-même par lui-même). It is this change of perspective that drives Marion to the reflection concerning the revelation. He affirms: « correctly conceive revelation demands the motivation for that and the motivation from God’s perspective. Which divine motivation could justify that God reveals himself in person? Without making this first and last question, no research concerning the concept of revelation has neither significance nor legitimacy. » (p.122,123).

Marion knows the impasse of this conclusion that is all revelation comes from somewhere else, out of this reality (d’ailleurs). And, to conceptualize it is impossible because a human conception of revelation will not embrace this reality from elsewhere (p.123). « Revelation has the concept, formally speaking, of having none. » (p.123).

Thus, revelation is in the same category as God. So both God and revelation have a half concept (quasi-concept) due to the impossibility of having a whole concept, because according to Saint Augustine if we can describe God, it is not God who reveals himself and transcends this reality. Therefore, the Magisterium played a critical role to establish by the encyclical Dei Verbum a balance between the natural and the supernatural knowledge of God. It acknowledged the transcendent character of God and revelation that metaphysics has imposed on Christian theology. So, the Magisterium has the function of making intelligible the propositional content of revelation. Then, Marion explains the origin of the doctrines of the natural and supernatural knowledge of God. He assessed the modern perspectives of revelation through intuition, imagination, will, and concept. However, this aporia has not been closed until today.

Knowing this openness of the discussion concerning revelation (both in philosophy or in Catholic, Protestant, and Orthodox theology), Marion proposes in part 3 to deal with « The restitution of a theological concept ». Following the advice of the Magisterium of a more theological concept of revelation with less metaphysical influence, Marion opens this third part with a discussion about the possibilities and the impasses of a concept of revelation. Thus, he supports a more Barthian idea of revelation as the openness of God personally, not a simple communication of predications about God. It implies a relation between man and God coming from elsewhere (d’ailleurs). Then, the Word of God is a declaration (énoncement) from God to man. Marion draws from more Liberal and Neo-Orthodox traditions of Protestant theology to start constructing the understanding of revelation that he proposes. Indeed, Marion starts preparing the way for advancing his arguments. He argues for a comprehension of revelation that must be without an a priori that could establish the conditions of its possibility (this is Karl Barth’s argument). However, without the determinations of the conditions of reception (this is Rudolf Bultmann’s argument), this revelation becomes empty. Then, the inevitable reestablishment of certain conditions (this is Tillich’s, Rahner’s, and Pannenberg’s argument) (p.177) would enable a less metaphysical influence in the idea of revelation. At this point, we could wait for a resort to the theory of a saturated phenomenon, but Marion goes further and affirms that this is not the case. Indeed, the phenomenon of revelation is a kind of a given that surpasses the capacity of conceptualizing it. However, the phenomenality of revelation does not have any other law than the (erotic) logic of giving (le don), of loving (agapê). Thus, to understand revelation, we need to look for a phenomenon that gives itself through love. An infinite givenness of unconditional love which only Jesus Christ can succeed infinitely. The saturated phenomenon par excellence. Therefore, we cannot enter into the truth without love, as Saint Augustine has affirmed.

Chapter 8 brings some chief thesis of the whole book. Firstly, the figure of love phenomenalized in Jesus Christ who gives himself to death is a manifestation of the revelation in its summit. Secondly, Marion demonstrates the dematerialization of things. Through a scientific method heir of the Cartesian philosophy, modern science creates objects from things. Two competing notions of truth appear according to Marion – Alêtheia as the Heideggerian analysis has shown as something that lets itself be seen or Apocalupsis as the Judeo-Christian thinking has used as the discovery of something that was covered by something. Marion makes many distinctions regarding the usage of both terms. Thirdly, Marion discusses the priority of the logic of love to know an object through the philosophy of Pascal. However, in Descartes, this logic is inverted to the precedence of knowing the object to love it. Marion explains that it is a « rational distinction between two usages of reason following the researched purpose (the certitude of an object or the phenomenality of elsewhere (d’ailleurs)) and following the hierarchy of the modes of thinking (primacy of understanding or the primacy of will, then of love) » (p.198). Fourthly and finally, all these steps prepare the reader for the idea of anamorphosis. At this point, the French philosopher introduces it in a facile way to develop it further in the book. So anamorphosis means the decentralization of the Ego (maybe as Paul Ricœur proposed as the ego brisé?) who becomes a witness of something that cannot reduce the description of an event to a concept. This anamorphosis happens when the subject face this elsewhere reversing his intentionality.

Marion continues through a deep thought about these four theses and their implications along with the chapters of this third part of the book. However, in chapter 10 we find the real motivation to understand the effort of the author. He states « This common logic does not succeed because of “the world”, that is we who boast ourselves on remaining Greeks in our understanding of logic, “seeking its wisdom” (I Corinthians 1:24), just as Aristotle sought it in being (étant) as being (étant); and above all, because we have never seriously asked ourselves why this “always searched science” also always remains “aporetic” to us; and finally, because we have never seriously questioned the evidence of our conception of wisdom, however long devalued in the science of beings, and today in the production of objects, according to a limited logic, but still supposedly obvious. » The motivation of the author is to invite us to a deep reflection about human intelligence itself that tries to filter everything according to its method and logic. Therefore, Marion proposes the notion of apocalupsis, the uncovering, that is not irrational, but it does not follow « the logic » of the Greeks that we use every day. This invitation is relevant to many discussions concerning the definition of science and what kind of science philosophy, theology would be, following the path of Dilthey, Ricœur, and Karl-Otto Apel.

To finish this third part, Marion delineates more precisely the articulation of revelation. Firstly, he proposes to understand it as uncovering. Afterwards, he presents three concepts that form this articulation: the witness, the resistance, and the paradox. If, we realize that what reveals itself surpasses our capacity of knowing. Then it is not just a relation of subject-object that takes place. However, a « witness » of this revelation can tell us what happened even though he cannot explain it precisely. There is a « resistance » before the phenomenon because it faces a paradox that pushes logic to its limits. As Marion has delineated: « The resistance comes from the fact that no one is ever immediately prepared, favourable or acquired for a Revelation, but that everyone is opposed to it, initially at least, because it redefines the entire field of possibility. » (p. 44). It is worthy to note that these three concepts concerning anamorphosis point to the notion that the phenomenon itself guides our apprehension of it by the conditions of its appearance.

The articulation of these three concepts was possible only after pointing out four tenets of the uncovering (apocalupsis), namely the epistemological heterogeneity of the thing and its sight, the ad extra phenomenological transcendence of interloqué, the possibility of refusal, and the indirect verification by transfer of visibility. These four tenets lead us to the fourth part of the book to explain how revelation phenomenalizes.

In part 4, Marion proposes a reflection about Christ as the phenomenalization of the revelation. However, we should observe that Marion does not examine Jesus as the phenomenalization of the revelation but Christ. We can perceive that Jesus was a person, but if he was the second person of the Trinity as he has pleaded, it requires some proofs and demonstrations. Thus, Marion starts this fourth part entitled « Christ as a phenomenon » with an enthralling, beautiful, and tricky analysis concerning the phenomenalization of the Greek gods. He shows us the evidence of the gods through their manifestation described by the poets. But it never occurs through a veridical body. Indeed, they assume a visible image to hide their real identity. However, this identity is not attached to the body which they have adopted. When discovered, they transform themselves into their original form to disappear. No one can see the original form of a god and survive. Therefore, there is no authentic relationship between a Greek god and man because a vis-à-vis is impossible. As Marion resumes in one sentence – « the Greek gods are not invisible, rather they are unseenable (invisables), because they have no body, no face. » (p. 280). Then, Marion elucidates why the Greek gods are not true, because they cannot happen in person from elsewhere before us. A contrario, the God of the Bible reveals himself. He can make the invisible visible. Then, Marion proponds a comparison to show the difference when he declares that « The pagan gods manifestly show themselves under their borrowing faces, because they never give themselves in person; Yahweh never manifests his glory as a phenomenon of the world, because he gives his face only in person, as his person, in his word which he speaks, keeps and gives. He gives himself in person (in his face) by giving his word. » (p.287). Therefore, the phenomenalization happens not when a person presents himself before me, because this visibility can be masked or be a lie. A person phenomenalizes his presence not only showing himself to me, but speaking to me, addressing to me. Even if this presence is not from this world (invisible), it really looks at me and it speaks to me, it concerns me. In the person of Jesus, we find this relation as the Christ who came from God.

Evidently, in the time of Jesus, there were doubts about his identity. On one side, the disciples and many others assigned to him the identity as the child of God, the promised Messiah. On the other side, the Pharisees, Sadducees, and others refused this idea. The second group tried many times to prove that Jesus was not Christ. The same emerged when Paul preached the Gospel in many villages of the Roman Empire, and many intellectuals and philosophers refused to believe in a bodily resurrection, something inconceivable by Greek philosophy. However, we can see through these examples a conflict of two kinds of rationalities. A conflict of two logoi. As Marion explains, one logos from the Cross and another from the culture. Although the apparent opposition, there is no true conflict. Because the genuine difference between both logoi is the power of the logos of the Cross that is opposed to the convincing logos of the wisdom of the Greeks. The logos of the cross is empowered not only by an announcement of happiness but through the power of the Holy Spirit.

Then, Marion asks the inevitable question – from where comes this power? This power comes from the shifting of the intentionality by anamorphosis, from the conversion of the heart to this logos, the sight sees the mystery uncovering (apocalupsis) itself. At this moment of the book, we can verify that Marion highlights these two existent ways of rationality that we must acknowledge because both are sources of thinking (p. 313). However, through centuries we have ignored it despite a methodic knowledge through philosophical reasoning emancipated of everything that our reasons cannot fully understand.

Marion shows that we have missed something. We have missed another way of thinking and Marion tries to retrieve it. Saint Augustine has affirmed, we do not access the truth without love and Marion wants to recuperate this love for wisdom. The mystery of Christ is phenomenalized by the incarnation of Jesus who lived a life of love giving himself entirely for his enemies – real proof of love. In the death of Jesus Christ, we can manifestly see the mystery of God who reveals himself to us.

Through chapters 13 and 14, Marion explains how we can shift from one paradigm to another. This shift of perspective works by the principle of the more mystery (mustêrion), the more revelation (apocalupsis) that recalls the phenomenological tenet that is a mark of Marion’s phenomenology « the more reduction, the more donation. » By anamorphosis, we can understand not only the phenomenon before us: the revelation itself makes us understand ourselves through the phenomenon that happens before us. The revelation of the mystery of Christ opens new rationality where the subject is decentralized as describe before to become a witness of the paradox of the limitation of our human capacity of thinking.

If we follow the reasoning of Marion about the logic of revelation in the saturated phenomenon, we have to ask what exactly the figure of Jesus Christ reveals. To answer this question, Marion will engage in a discussion about a chief doctrine in Christian thought – the Trinity. The problem of the Trinity is its dependence on metaphysical thought that was criticized through history, mainly in modern times. According to Descartes, we cannot have any certitude from this kind of theological reasoning. Theology deals with faith, and we only accept it. Therefore, the Trinity is not a case of philosophical reflection. It does not mean that the Trinity does not exist or it is something false, but we cannot prove it by reason because it does not submit itself to human rationality. Marion suggests that the problem we have to understand something like the Trinity is that we try to understand it not according to the rationality it demands, but through the rationality established by philosophy since Descartes.

Marion tries to show how the invisible can phenomenalize itself. However, it should be perceived and thought by another rationality. This rationality of the giving becomes the rationality of the revelation. As follows, part 5, « The icon of the invisible », will deal heavily with the conceptions of the Trinity. As we have mentioned at the beginning of this review, since part 4, the book becomes more theological. Hence, part 5 will plunge into a deep theological investigation concerning a controversial topic throughout the history of theology. Marion will discuss the aporias of the two models of the Trinity that we have in Christian theology. Firstly, the ontological Trinity or immanent Trinity (the Trinity in itself) and secondly, the economic Trinity (the Trinity as it reveals itself in history). Marion will show that both conceptions of the Trinity are intertwined. In effect, there is a mutual dependence of both models. Discussing this subject, Marion revisits concepts such as substance, essence, and person (ousia/substantia/essentia – hupostasis/prosopôn/persona) in dialogue with Barth, Schelling, Rahner, Bultmann, Balthasar. However, Marion does not set the limits of the debate only concerning the Father and the Son as we could expect. He brings into it the third person of the Trinity – the Holy Spirit. He intends to show the phenomenality of the Trinity by givenness through the power of transformation of the subject into a witness of this revelation from elsewhere (d’ailleurs), although (d’ailleurs) following another logic of thinking. The logic of the Holy Ghost.

In part 6, The Opening, Marion guides us through two reflections to retrieve two ideas of paramount importance to our days, namely, Being and Time, recalling Heidegger’s Sein und Zeit. However, to accomplish this task, he invites us to conceive it by the perspective of anamorphosis that shifts the intentionality of the logic of a subject-object relation into the standpoint of the witness who sees the phenomenalization from elsewhere. Even though this discussion seems philosophical, the theological themes and the analysis of biblical texts are abundant. Therefore chapter 19 treats the incarnation, more precisely the kenosis theory to discuss “the real being”, “the being of God” that phenomenalizes in Jesus-Christ who gives himself from elsewhere until death. The comprehension of this phenomenon inverts the logic of “the being” from the Greeks that it is something that we possess, the logic of this phenomenalization through the incarnation and the death of Jesus is one of dispossession as something that gives itself. Marion tries to save the Being from the attack that it has received from Nietzsche and others who identified the failure of Being conceived by metaphysics. As Marion puts it « this being, thus thought to be pure thinkable, no longer thinks of anything of the being, which itself reduces itself to the rank of an idol, to the waste of itself (déchet de lui-même). Thus, “the highest concept”, namely the most universal, the most empty of concepts, the last breath of vanishing reality. » (p. 545). This reality « is exhausted from having wanted to seize it by apprehending it as a booty to be possessed, preserved and reproduced. »(p. 545)

Being has lost its place due to the critical thinking of modernity. Likewise, time is another theme that requests an analysis from an elsewhere (d’ailleurs) perspective. In the last chapter, Marion proposes to think about the time coming from elsewhere on the horizon of death. Death gives the limits to identify the time of now that characterizes human finitude. Moreover, Marion refers to the Last Judgement as the vertical crisis of our horizontal history to trace the diagonal of the « now » to let us live each instant of life as the last one. Jesus Christ is the model of someone who lived in such a perspective and this is the most liberating perspective for someone who wants to live forever.

To conclude this review, I would like to sketch some major points about D’ailleurs, la Révélation. Unfortunately, we were not able to probe every argumentation of the book. We tried to outline the main arguments, but Marion thinks by an association of several ideas. This manner of thinking results in a very complex and imbricated argumentation. Moreover, Marion demonstrates the need to know theology to understand philosophy, because many of the arguments he used in the book and many of his arguments are the results of theological thinking. Consequently, we can understand that the religious concept of revelation gives us the possibility to think about a form of rationality lost since The Enlightenment due to its ideal of objective knowledge ripped off all metaphysics.

Maybe the book can be understood as a response to this Cartesian philosophy that concentrates on reason despite theology. Marion shows us that both can walk together. We can find certitude in theology because there is rationality in the revelation. In other words, Marion provides us with the foundation to understand that revelation can be verified, however, through another rationality besides the scientific rationality of science and philosophy as proposed by Descartes, Kant, and Hegel et al.

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.