Hegelian thesis and antithesis

Kant concretises his ideas into: No synthesis is possible without a preceding antithesis. As little as antithesis without synthesis, or synthesis without antithesis, is possible; just as little possible are both without thesis.

Hegelian thesis and antithesis

Hegel says that aufheben has a doubled meaning: The moment of understanding sublates itself because its own character or nature—its one-sidedness or restrictedness—destabilizes its definition and leads it to pass into its opposite.

The dialectical moment thus involves a process of self-sublation, or a process in which the determination from the moment of understanding sublates itself, or both cancels and preserves itself, as it pushes on to or passes into its opposite.

Here, Hegel rejects the traditional, reductio ad absurdum argument, which says that when the premises of an argument lead to a contradiction, then Hegelian thesis and antithesis premises must be discarded altogether, leaving nothing.

As Hegel suggests in the Phenomenology, such an argument is just the skepticism which only ever sees pure nothingness in its result and abstracts from the fact that this nothingness is specifically the nothingness of that from which it results.

There is something particular about the determination in the moment of understanding—a specific weakness, or some specific aspect that was ignored in its one-sidedness or restrictedness—that leads it to fall apart in the dialectical moment.

Instead, the movement to new determinations is driven by the nature of the earlier determinations. Indeed, for Hegel, the movement is driven by necessity see, e. The nature of the determinations themselves drives or forces them to pass into their opposites.

This sense of necessity—the idea that the method involves being forced from earlier moments to later ones—leads Hegel to regard his dialectics as a kind of logic. Second, because the form or determination that arises is the result of the self-sublation of the determination from the moment of understanding, there is no need for some new idea to show up from the outside.

Instead, the new determination or form is necessitated by earlier moments and hence grows out of the process itself.

Hegelian dialectic

On the contrary, the earlier determinations are preserved in the sense that they remain in effect within the later determinations. The something-others must continue to do the work of picking out individual somethings before the concept of Being-for-itself can have its own definition as the concept that gathers them up.

Moreover, their defining processes lead to an endless process of passing back and forth into one another: It grasps or captures their character or quality as apples. We can picture the concept of Being-for-itself like this: Figure 1 Later concepts thus replace, but also preserve, earlier concepts.

Fourth, later concepts both determine and also surpass the limits or finitude of earlier concepts. Earlier determinations sublate themselves—they pass into their others because of some weakness, one-sidedness or restrictedness in their own definitions.

Hegelian thesis and antithesis

There are thus limitations in each of the determinations that lead them to pass into their opposites. Later determinations define the finiteness of the earlier determinations. It also rises above those limitations, since it can do something that the concept of a something-other cannot do.

Dialectics thus allows us to get beyond the finite to the universal. As Hegel puts it, the result of the dialectical process is a new concept but one higher and richer than the preceding—richer because it negates or opposes the preceding and therefore contains it, and it contains even more than that, for it is the unity of itself and its opposite.

SL-M 54 Like Being-for-itself, later concepts are more universal because they unify or are built out of earlier determinations, and include those earlier determinations as part of their definitions.

Indeed, many other concepts or determinations can also be depicted as literally surrounding earlier ones cf. Moreover, because the process develops necessarily and comprehensively through each concept, form or determination, there are no determinations that are left out of the process.

This Absolute is the highest concept or form of universality for that subject matter. It is the thought or concept of the whole conceptual system for the relevant subject matter. We can picture the entire system like this cf. Figure 3 Together, Hegel believes, these characteristics make his dialectical method genuinely scientific.

Thesis, Antithesis, Synthesis: Fact, Fiction, Confusion?

The logic begins with the simple and immediate concept of pure Being, which is said to illustrate the moment of the understanding.For G.R.G. Mure, for instance, the section on Cognition fits neatly into a triadic, thesis-antithesis-synthesis account of dialectics because the whole section is itself the antithesis of the previous section of Hegel’s logic, the section on Life (Mure ).

Hegelian dialectics were very organic, moments in which an incremental understanding of thesis, antithesis, and synthesis were present. Hegel likened it to the emergence, blooming, and shedding of.

It is the Hegelian Dialectic of bringing about change in a three-step process: Thesis, Antithesis and Synthesis. The first step (thesis) is to create a problem. The second step (antithesis) is to generate opposition to the problem (fear, panic and hysteria).

Thesis, antithesis, synthesis is not Hegelian, it's something Fichte used for thinking the ego as productive. The triad thesis-antithesis-synthesis applies to the logical principles of identity, difference and sufficient reason, and the unity of ego can only be thought as a synthesis of former elementary acts.

It has "overcome and preserved" (or sublated) the stages of the thesis and antithesis to emerge as a higher rational unity. Note: This formulation of Hegel's triadic logic is convenient, but it must be emphasised that he never used .

The Hegelian dialectic cannot be mechanically applied for any chosen thesis. Critics argue that the selection of any antithesis, other than the logical negation of the thesis, is subjective. Then, if the logical negation is used as the antithesis, there is no rigorous way to derive a synthesis.

Hegelian thesis and antithesis
The Hegelian Dialectic