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By Stephen Priest

A landmark in smooth Kant and Hegel scholarship, Hegel's Critique of Kant examines Hegel's engagement with Kant over the valuable difficulties of Western philosophy: the opportunity of metaphysics, subjectivity and objectivity, the person and the social, freedom and necessity, the character of politics, ethics and background and the powers of dialectical cause. it really is indispensible analyzing, not just for somebody attempting to clear up philosophical difficulties or analyzing the heritage of idea, yet for someone drawn to the potential way forward for philosophy itself.

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Erfahrung nicht zu finden' (SW xix 5 J 1). Nor on the other hand can the existence of God be established by rational argument within the framework of Kant's philosophy. He remains a mere ‘hypothesis' (LHP iii 425) or postulate of practical reason. The aim of philosophy for Hegel is the rational description of the whole, so any philosophy such as Kant's which allows postulates, or hypotheses or which merely states what ought to exist—without saying whether it does—is necessarily incom­ plete. Thinking which falls short of the metaphysical ideal of completeness falls short of the truth.

I think the objection fails against Kant because his thesis about the unity of space and the unity of time rests on a different pair of premisses. These are that any purportedly numerically distinct spaces will in fact turn out to be spatially related (if they exist simultaneously) and so be parts of one and the same space; and that any purportedly numerically distinct times will in fact turn out to be temporally related and so be parts of one and the same time. A better strategy for Hegel would be to seek counter-examples in refutation of these premisses.

In particular Hegel sees the freedom, self-consciousness, and unconditioned rationality of the Idea as partly present in the Moral Law. Also the postulates of practical reason although not resting on necessary proofs have the correct content: freedom, the immortality of the soul and the existence of God. Hegel contrasts Kant's concepts of theoretical and practical reason: 'Die theoretische Vernunft hat Kant so gesaBt, daB ihr, insofern sie sich auf eincn Gegenstand gegeben sein mufi; insofern sie ihr sich selbst gibt, hat er keine Wahrheit; und die Vernunft kommt,—(in diesem)—nicht zurSelbststandigkeit* (SW xix 588-9), ‘Kant's idea of theoretical reason is that when reason relates itself to an object, this object must be given to it; but when the object is given by reason to itself, it has no truth; and reason of this kind does not arrive at independence' (LHP iii 457).

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