Constitution and Structure of Self-Identity: Kants Theory of Apperception and Hegels Criticism

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he philosophy of modern times since Descartes starts from the principle of self-identity or from the principle of self-consciousness and develops different models of a theory of subjectivity. But, since the end of the nineteenth century, the concept and theory of self-consciousness and of the ego have been criticized from almost every side, though by quite different arguments. It is not always clear whether the critique specifically points to a concept of empirical self-consciousness, understood as self-referential subject of its experiences, or points t o a concept of pure selfconsciousness, conceived as subject of pure thinking of the logical rules and categories, or points to both of them. An objection to one of the concepts is not in general simply transferable to the other. Furthermore, a criticism of one of the historical theories in which one of these concepts has its place, even if convincing, is not necessarily valid for the other. So Ernst Mach-to indicate some of these objections-declares generally and without reference to a specific theory of subjectivity that the ego is irrecoverable. This is meant of the empirical as well as of the pure ego, because neither of them is to be found as simple fact in psychological descriptions. For the early Husserl, before he founded the transcendental phenomenology, an ego that glides over the psychical occurrences and ostensibly connects them cannot be proved; he thereby rejects a pure ego a priori as well as an empirical self-consciousness insofar as it goes beyond the totality of psychical events. In the same manner, William James criticizes the assumption of a pure ego, both in the transcendental sense Kant taught and in the substantial sense as Descartes advocated. James claims that the empirical ego is only a stream of consciousness in which different phases of psychical events have only a relative identity. He integrates this view into the theory of neutral monism, according to which consciousness is not an independent entity. Later on, Bertrand Russell takes up Jamess neutral monism and from this standpoint criticizes especially Descartess conception of the Ego cogito, which is
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a substance with an independent existence, and also the idea that thinking generally is performed only by an ego. Why should it be impossible to say it thinks just as it rains here? Russell here follows a reflection of James, as well as unknowingly an ingenious vote by Lichtenberg in which the statement it thinks is thought of in an analogy to it lightens. Thinking here is understood as a temporal psychical occurrence that is to be stated empirically, and in this way the concept of an empirical ego is challenged by this impersonal formulation. A fortiori then, Russell rejects the notion of a pure ego a priori. More radically, Gilbert Ryle in his behavioristic theory puts aside the ego as an independent entity, since, unlike James and Russell, he rejects the validity of introspection. Ryle, of course, attacks the Cartesian theory as well, which in his opinion introduced the myth of the mental world as a kind of second theater with an existence opposed to and independent of the physical world. Mental performances are, as he stresses, of a higher order than physical ones because of their different logical type. But at the same time mental performances are dependent on preceding physical facts. So the ego, which is empirical, is self-consciousness only in the sense that reflection is of a higher order than simple representations and their contents. Therefore, it avoids itself again and again when it endeavors to comprehend itself as an object;it is said to besystematically elusive and finally inconceivable. This criticism rejects any kind of original self-representation of the ego. A different sort of objections to the ego is to be found in what is called the ontological critique. Here the ego is rejected as the fundamental principle in modern philosophy because, as for Nicolai Hartmann,3 the general ontological sense of the categories of being is prior to the ego or because, as for the later Heidegger, the being and its history are prior to any attempt to give a foundation of knowledge and prior even t o any attempt at a theory of subjectivity, which is itself a historical position. Still another critique is the Marxian objection according to which the doctrine of self-consciousness, especially of the pure ego a priori, is a hypostasis of the civil subject abstracted from the civil society and their contradictions. The premises of these objections are rather divergent and in part incompatible with one another. One objection, however, is independent of these premises because it calls into question the logical possibility of the self-comprehension of the ego. I t is developed as such by Henrich, but it is also contained in Ryles thesis of the elusiveness of the ego and, in fact, is stated in a similar way much earlier already by Plotinus in connection with the possibility of thinking on thinking4 According to this objection, self-representation of self-thinking already is t o be presupposed for the performance of distinguishing and identifying in the self-representation of the ego; and, if this presupposed self-referential representation or thinking is to be thought as such, again it presupposes the same, and so forth in an infinite regression. This objection may be called an argument from infinite iteration, because it is always the same ego that wants to conceive itself, and for that each time must presuppose itself. The objection can also be formulated as an argument of circularity. Every theory of subjectivity has to take account of this argument. Contrary to the view of those who advocate it, in idealistic theories of subjectivity it is invalid. In the other objections, the spectrum of differentiations in the concept of

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subjectivity represented by different theories is often not suffficiently taken into consideration. So, in the objections to Descartess philosophy, understood as objections to the theory of subjectivity in general, the subsequent critiques and systematic developments of the Cartesian doctrine up to Kant are often neglected. The philosophical foundation and explanation of the internal structure of the pure, transcendental ego, which is the work of Kant, as well as the disclosure of gaps in this theory and the consequent amendment in Hegels logic, are often unrecognized in modern critiques of the theory of subjectivity. Therefore, Kants doctrine of pure apperception will be discussed here with regard both to the possibilities and to the deficiencies of the critical theory of subjectivity. Hegels objections to Kants theory will be considered in the light of further developments in the theory of subjectivity, which Kant did not complete. Also Hegels deflectingspeculative premises and his own speculative theory of subjectivity will be contrasted with the critical philosophy. If Kants and Hegels arguments are valid, then subsequent accounts on which the ego is denied will probably seem less striking.

I
Considering the overwhelming number of inquiries into this subject, research in Kants theory of pure apperception might appear to be either superfluous or, for skeptics, without prospects. The Kantian theory, however, will be discussed here from a specific and somewhat novel perspective, that is, from the point of dispositions, problems, and gaps of a critical transcendental exposition of the internal structure of pure subjectivity and its constitution. The idealists, especially Fichte and Hegel, deal with these questions in their critique of Kant. Recent interpretations of this idealistic critique of Kant, some of which are to be mentioned later on, mostly proceed from a Fichtean or Hegelian position. Here, however, the arrangement of, and the problems for, Kants theory will be outlined by scrutinizing his own explanations and by considering the evolution of his thought, independent of idealistic interpretations. In Neokantianism, for instance, in Cohens commentary, pure apperception is understood as the highest principle of the theory of knowledge and science; it is a principle that makes the use of general rules and thus objective knowledge possible. On the other hand, Heimsoeth stresses the close connection of pure apperception with personal existence. Similarly for Heidegger, pure apperception as a part of traditional ontology is a concept of human existence, which constitutes modes of time as ontological determinations. Paton is not involved in these discussions between different Neokantian and ontological interpretations of Kant ; he gives an internal commentary on Kants theory of apperception. De Vleeschauwer proceeds in a similar way, while emphasizing the evolution of Kantian thought. Ebbinghaus and Reich save the sense of the metaphysical deduction of the categories and interpret the concept of pure apperception as a principle of logic and epistemology; they avoid the Neokantian circle of proceeding from experience as real knowledge to the conditions of its possibility but in which the same knowledge is considered. The critical analytic interpretations, especially those of Strawson and Bennett, hold that Kants concept

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of an a priori synthetic unity of apperception with its pure synthesis a priori is meaningless. In an analogous manner, Hossenfelder systematically criticizes the Kantian theory of constitution in general and especially the doctrine of pure apperception and its synthesis. Dryer, however, in the historical framework of Kants question whether scientific metaphysics is possible, outlines and determines the sense of the Kantian doctrine of judgment and pure self-consciousness. In a detailed, historically reconstructing analysis, Henrich designs a theoretical structure on the basis of Kants explanations about apperception and synthesis. In the matter of which questions to pursue, this reconstruction is similar t o our exposition. Kant in his formation of the doctrine of pure apperception, a doctrine that is significant for his whole philosophy, is seen here predominantly neither as an analytical theorist of experience nor as a rather cautious reserved metaphysician, but as an idealist within critical limits. The proof of the ideality of space and time necessarily precedes Kants transcendental deduction of the categories, how and in which contexts objects are t o be known by categories. Spatial and temporal intuitions as subjective representations must be combined in such a way that an object can be known. Object as such then is not given in intuition, nor indeed found at all, but is the product of a constitution by intellectual synthesis, which is according to Kant the origin of the idea of necessity in the connectedness of sensible intuitions. This connectedness only comes about by pure intellectual and spontaneous synthesis and synthetic unity. The performance of such a synthesis is thinking; and thinking and its action, which in itself is uniform and based on a guiding synthetic unity, are to be founded in pure apperception. So Kant gives a basis for pure thinking that itself is fundamental, the basis of pure selfconsciousness. A decisive step in the deduction of the categories, therefore, depends on Kants theory of pure self-consciousness, at least on that part of this theory in which the constimtion of objectivity is explained. In Kants view, intellectual synthesis of representations as well as its synthetic unity are attributed to pure apperception. These determinations, however, are not identical. The intellectual synthesis is an act of the spontaneity of thinking: the manifold of representations that are to be connected, of course, must be given; it is not produced in the act of synthesis. The synthesis further combines representations guided by a prospect of a unity of their various contents. So the unity of a topic is brought about by the synthesis of agiven manifold. But thesynthesis itself is possible only by the unity of consciousness, which guarantees the performance and the unity of the synthesis of representations. Kant has indicated a subordination of synthesis under synthetic unity within the pure consciousness as such. The basic unity of consciousness in Kants thought is simplicity; for, if this unity were produced by collected disparate moments, the consciousness that is the constituting basis would not be united in itself and could not produce the primitive unity of a thought and of its intellectual content. The connection between these concepts is only partly described or signified by Kant but is not expressly developed into a theory of subjectivity. Some ideas that are employed there are self-evident for him but not explained. So, for instance, not the awareness of the idea I think or of the unity of the self in actual presence, but only

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the possibility of such a synthetic unity is necessary in Kants view for the performance of the synthesis. Therefore, self-consciousness as such does not need to be present at certain psychical acts of representation; it is only necessary that it could be present. But, if it proves in a synthesis of representations that this is impossible, these representations either are self-contradictory or at least are nothing for the self. Further, Kant in the second edition of the Critique of Pure Reason, which my research follows, more clearly than in the first one distinguishes between intellectual synthesis, which belongs to the understanding, and figurative synthesis, which belongs to the imagination. In the first edition, Kant occasionally claimed the imagination is the faculty of synthesis in general; but consistent metaphysical judgments, even if they do not establish knowledge, and pure practical knowledge both presuppose a pure intellectual synthesis without imagination. Kants identification, however, of pure synthesis with synthesis of understands ing i in need of further reasons, for the synthesis of understanding, which brings about the logical unity in theoretical judgments, in the first place is only one kind of pure synthesis; there is also, forinstance, a synthesis that produces the unity in aesthetic judgments. So in this theory of Kant, which results from thegoal of showing the objective reality of the categories, the meaning of the subject that performs that theoretical pure synthesis is limited from the outset. Second, the assumption of such a pure synthesis of understanding is not as unquestionable as Kant thought. But there are good reasons for it, if this consideration, which can only be outlined here, is taken into account, namely, that logical determinations and rules, presupposing their apodictic validity and hence their apriority, were valid in themselves but unthinkable and unthought, provided that a pure synthesis of understanding is not accepted. The apodictic validity and apriority of logical rules are a premise that cannot be defended here. But, if it is right, these rules only can be valid if they are thinkable and also thought. Something thinkable and thought without thinking would be only an arbitrary product of abstraction; but the thinking, the pure intellectual synthesis, employed here is not an empirical psychical occurrence; it is a pure mental act, a performance of pure spontaneity, which becomes a thought by correspondence with a priori logical rules. In Kants view, a separated real existence is not to be ascribed to these a priori acts; they are only the ideal principles of the constitution of those psychical events that, unlike sense perceptions or dreams, can be determined with some legitimacy as actually occurring acts of thinking. Kant, moreover, assumes a subject of these pure a priori acts of thinking, the pure ego or self-consciousness, for first a pure act of thinking is performed spontaneously, so it cannot be conceived as effected by something else. Therefore, the Neoplatonic argument, that thinking is brought about by emanation from the one, as well as the theological argument, that it is an effect of God in the ego, are void. What is acting spontaneously, only by itself and so to speak autonomously, is nothing else than asubject of its own activity. So only such a subject is able to perform these spontaneous acts of thinking. Connections with the pure will of a moral person here are obvious, as Kant hints, but they are not developed on the basis of the unity of subjectivity. Second, an anonymous occurrence of pure thinking without an ego is

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likewise not possible because the logical unity of judgments that is constituted by intellectual synthesis must be comprehended as such as a necessary and valid one.g So the thinking, which is the reflective consideration of the logical unity and of the unifying synthesis, refers to the thinking that establishes this intellectual synthesis, and it knows itself in both sorts of thinking, even though at different levels, as the same thinking. Hence, it is pure self-consciousness that knows its own synthesis as regular, that is aware of it as its own performance, and that, thus, as Kant hints, does think of itself. This problemof the relation between synthetic unity and thinking self-reference of pure self-consciousness also is the basis of Kant's account of the relation between synthetic and analytic unity of apperception." Representations do not already belong to the unity of self-consciousness in that each single representation, as clear and distinguished from others, itself is perceived with consciousness; but one has to be added to other representations, and so a connection among them must be brought about. Such a synthesis gets to be a uniform action in itself only by the synthetic unity of apperception. Contents of representations, for instance, that successively come into consciousness and that might be clear in themselves by regular synthesis are brought in a necessary connection of chronological order according to the unity that establishes the category of causality, and this unity itself is based on the synthetic unity of self-consciousness. The analytic unity of apperception, however, in Kant's view, is a certainty that the ego possesses in thinking of its own identity in various representations and in different phases of the synthesis of them. Thus, it is in virtue of this certainty that the ego is thinking of itself. But Kant is less interested in this meaning of the analytic unity that here proves to belong to a theory of subjectivity; he more considers the analytic unity in a fundamental epistemological sense. According to this sense, it is the basis of a tenor that remains one and the same in various representations; that means it is the basis of an analytic identity of a general concept. These determinations of the analytic and synthetic unity belong to the structure of pure self-consciousness. Neither the act of pure synthesis that becomes uniform in itself by the guiding synthetic unity nor this unity itself is to be understood as an anonymous matter without any subject; they are to be ascribed to pure selfconsciousness. So the self-consciousness must know the act as its own performance, the unity as its own unity, and its own unity in both of them. But Kant places the analytic unity of apperception behind the synthetic one, for, in his view, only by the synthesis of various representations and their synthetic unity can a consciousness of the identity of the ego within these synthesized representations and thus a thinking self-reference o f the ego be achieved, or better-constituted. In this argument, however, there is no discussion of how it is possible that, without the analytic unity of self-identity knowing self-consciousness, the synthesis and the synthetic unity, which according to Kant precede the analytic unity, might be internal determinations of the pure self-consciousness that is to be defined by thinking self-reference. So Kant has broached the problem of structure and self-constitution of apperception in its synthesis and its thinking of itself. He has indicated a solution that, however, leaves

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undiscussed certain questions and that is not systematically developed in a general theory of subjectivity. In the transcendental deduction of the categories, the structure of pure subjectivity is involved only insofar as the objective reference of the categories results from it. This objective reference is implied in the determinations of the unity of pure self-consciousness. By an intellectual synthesis under the guiding synthetic unity of apperception, the manifold of given intuitions is brought into a regular or necessary connection. This connection, according to Kants theory, already is the object in general that is constituted by the regular synthesis. The idea of necessity in this connection, as well as of the regularity of the synthesis, is well founded as a logical unity in the conception of the synthetic unity of self-consciousness. Corresponding to the basic kinds of logical unity as thought in the forms of judgment, the necessary connection, which is produced within the given manifold by the synthesis of understanding, is differentiated in diverse kinds of logical unity as various determinations of intuition, that is, in diverse categories, for the forms of logical unity in the functions of judgment and in the categories are identical. So, if a given manifold of intuitions belongs to the unity of self-consciousness, it is to be united and to be ordered in a way that is provided for by one of the logical functions of judgment conceived as a rule for the synthesis. Consequently, the first and decisive answer to the question how the categories might have objective validity reads as follows: categories refer to an object generally, because as unifying concepts they themselves together with the intellectual syntheses constitute theobject as such. In this argument, the limitation of the objective reality of the categories is clearly implied, for the syntheses presuppose something to be synthesized, namely, the given manifold of sensible inruitions. So the categories are valid only for those sensible intuitions, but not beyond that region. This argumentation is sufficient for the proof of the objective validity of the categories; but it leaves unresolved the basic question that belongs to a theory of subjectivity and that is raised by that argument, the question of how a necessary relation between thinking self-reference and constitution of an object might follow from the structure of pure self-consciousness. Whereas for Kant the constituted connection is the object in general, Hegel in discussing the subjectivity problem claims, as will be shown, that the constituted object is nothing else than the subject that is thought and that is thinking of itself. The constituted necessary connection, the object according to Kants theory, is t o be conceived as a topic of science. So the object is not a thing simply given in sense-perception and to be found in daily environment, but a regular unity of given intuitions, that means a spacetime-content determined by rules or a law of nature.12 This lawfulness in Kants theory is marked in a special manner; i t is principally a logical unity in judgments that determines the manifold of intuitions. As has been mentioned, the logical unity in judgments according to Kant is the same one as in ontological determinations, i.e., in the categories. This idea forms the conception of Kants metaphysical deduction of the categories and is principally Aristotelian. Plato or Hegel generally d o not establish fundamental ontological determinations with regard to the functions of judgment. But for Kant, as well as for Aristotle, the sense

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of being is t o be drawn primarily from the sense of judgment and its different functions. Therefore, in the light of the forms of judgment and their system, Kant is able to outline a system of categories or an ontology that is consistent but by itself falls short of knowledge. Indeed, the questions now arise whether the correspondence between particular forms of judgment and categories is to be carried out in detail and whether the forms of judgment are to be developed out of their principle, that is, t h e synthetic unity of apperception. The idealists, and especially Hegel, argue that Kant has not explained such a systematic deduction of the plurality of the categories or of the forms of judgment from the unity of pure self-consciousness.3 Just as the object that is not simply a sensible thing t o be met in our everyday world, but a lawfully constituted and determined unity, so the basic pure self-consciousness is not a psychical ego that represents itself in the inner sense but is the principle of logical unity in general. Therefore, it is conceived as a principle of formal logic, and along with the forms of pure sensible intuitions as a principle of the transcendental logic. The often discussed questions of the problem of immediate selfcertainty of the ego feeling its own states or of the problem of an empirical ego that is separated from its psychical occurrences do not arise here. But the question does arise as to how the pureself-consciousness, which is the principle of logical unity as well as pure spontaneity of thinking and intellectual self-reference, is related to the empirical self-consciousness that exists in an individual person. The pure self-consciousness must be a basis for, and an ideal principle of, the constitution of thinking and intellectual self-reference as psychical acts, and so also of the intellectual performance that is an essential part of empirical self-knowledge. This determination of the principal meaning of pure self-consciousness belongs t o Kants critical philosophy in which theoretical knowledge, including self-knowledge, is limited. A pure intellectualknowledge of theexistence of the pureself-consciousness a priori therefore is impossible. In reflections about the 1770s,on the other hand, Kant designs a theory of the ego, which can only be sketched here, in which such an intellectual self-knowledge is assumed. This theory is important not only as a precursor of the Critique but also as a document of an idealistic conception that later was developed by Fichte, although he was not aware of the earlier Kantian outline. In the lectures about metaphysics, edited by Poelitz, Kant affirms that the ego, the absolute subject of all predications, is substantial, the only case in which we are able to have an immediate intuition of the substance.14 This statement pertains to the systematic context of rational psychology in which the substantiality of the soul and thereby its immateriality was to be proved. The demonstration against the material composition and for the simplicity of the soul, according to a reflection of Kant, amounts to the point that the soul is an immediate intuition of itseIf by the absolute unity, the Ego, which is the singular of the actions of thinking. As a kind of knowledge, this self-representation of the ego is such an intuition, which cannot be material or sensible. So he speaks in the Truume eines Geistersehevs about the intellectual selfknowledge as an immaterial intuition (immaterielles Anschauen). Here the Platonic background isclear: we have a pure spiritual intuition of the intellectual world in

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a pre-existence. And he adds with moderate skepticism that human beings are without reminiscence of this spiritual intuition. According to him, in the field of morality the supposition of a spiritual world and the idea that the subject is a member of it are allowed; concerning theoretical knowledge, however, Kant there abstains from judging, perhaps out of a consideration of Swedenborg. This holding back is not to be found in the mentioned reflections and lectures about metaphysics. In these reflections, but in the different systematic context of the problem of freedom, Kant unambiguously assumes an intellectual intuition that the ego possesses of itself: The Ego is an inexplicable idea. I t is an intuition which is immutable. We have a concept of freedom and its reality by our intellectual inner intuition (not the inner sense) of our activity which can be moved by intellectual motives.6 The theory of the early Fichte is closely connected with this Kantian conception. The ego immediately and intuitively is certain of its own spontaneous activity, but, since this certainty is not conditioned by senses or by receptivity, it is intellectual. In this way, the ego knows its own intellectual being that is determined by real freedom. The selfknowledge of the ego is immediate and intuitive because the ego, conceived as an absolute subject of all predicates that in itself is simple, cannot be a predicate and consequently cannot be a concept because furthermore, according to Kant, it is immediately accessible to itself in its real spontaneity and freedom. Therefore, in these reflections Kant adopts, as did Fichte later on, an intellectual self-intuition of the ego. In the Critique, however, Kant argues against such an intellectual self-intuition, for the self-consideration of the ego requires the presupposition that representations in accordance with the form of time are given in the inner sense as sensible receptivity. Hence, the possibility of intellectual self-intuition cannot be shown for this limited faculty of knowledge that is dependent on a given manifold. Therefore, the claimed insight into the intellectual existence of the ego and beyond it into the intellectual world is not to be justified. In his critical philosophy, Kant does not reject intellectual self-reference; it is, however, no longer an intellectual self-intuition, a kind of knowledge, but only a self-thinking without knowledge. In the Opus postumum, Kant, motivated probably by a vague information about the beginning idealistic discussion of the ego, stresses the self-reference of the thinking of pure apperception: The first act of the representative faculty is the consciousness of myself which is a mere logical act basic for all other representations and by which the subject itself makes an object. The self-representation of the pure ego according to the critical philosophy continues to be a mere thinking. But now, in the ideal arrangement of conditions of knowledge, self-reference belongs expressly to the first act, which is a pure logical act of thinking. In these latest reflections, Kant distinguishes clearly between the objectification in which pure apperception makes itself an object by thinking of itself and the constitution of knowable objects. But even here Kant does not reach a developed theory of the internal structure of pure self-consciousness and of its relation t o the constitution of objects of knowledge in general. Essential for his conception, however, is the view that the original act of apperception is not, as it is for Fichte, a deed-action (Tuthandlung) that precedes the

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logic and is basic for logical determinations but that it is a pure act of thinking, an act determined by a logical unity. So pure apperception remains a principle of logic in Kants later writings. It remains, though, a problem in Kant of how in detail chinking self-reference of pure apperception as a principle of logic is to be determined. He finds this selfreference to be possible even in the Critique of Pure Reason. (We will return after this overview of previous history and the later development of the Kantian discussion of that question t o the first Critique.) But here Kant declares that pure self-consciousness, being the subject of the categories, cannot determine itself by the categories as an object, that is as a knowable existence, because it just is the principle of the kinds of logical unity that are thought in the categories. As the context confirms, Kants opinion is here that self-consciousness cannot know itself in this way. But it can try merely to think of itself by categories, understood as kinds of logical unity. The thinking, however, which is the subject of the categorical thought founded on the pure ego and forming its moments, leads to a circle, according to Kant.Ig From his earlier outline, mentioned above, Kant maintains in the Critique the view that the pure ego, being the absolute simple subject of all predicates, cannot be comprehended by predicates and consequently not by categories. But, because, in contrast to his earlier conception, an intellectual self-intuition is not available for it, its self-reference can only be a thinking of itself. The circle that Kant points out does not eliminate self-thinking; it is not a circle in the definition of thinking self-reference but only makes impossible any advancement of knowledge of it, so that Kant regards it as inconvenience. Here likewise the argument from an infinite iteration mentioned at the beginning is obvious: each time the ego intends to comprehend itself in categories, it: must presuppose itself. In spite of this iterated presupposition, however, in Kants view a thinking self-reference is not impossible, since the ego, each time it is presupposed, is in analytical identity with the categorical moments in which it thinks of itself. Kant here has in mind the critique of metaphysics that pretends to know the substantiality of the soul. If the pure ego thinks itself to be substantial, simple, numerical one, and so forth, it does not comprehend itself in ontological determinations but merely in the kinds of logical unity of its own thinking. Since it is not an existing individual, but general thinking established as the principle of logic, it conceives in thinking of this pure mental content a spontaneous intellectual activity that is united in itself and conformable to logical unity and more specifically conformable to the kinds of logical unity that are thought in the categories. The pure thinking ego that is thinking of this thinking does think of itself. According to the Kantian theory, there is no problem to be found in the possibility of such a self-reference. Apart from the problem, however, of the development of the forms of judgments and of the categories out of the logical unity in general, it remains an open question how, within subjectivity, the content of it is to be constituted. By content is meant themental o r intentional object in which the pure ego is thinking of itself. If the ego not only has thoughts but also has knowledge of itself, it must be presented to itself likewise in different intuitions that are always sensible for us. The thinking of the ego then is understood as a special psychical act that has to meet the

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general requirements of thinking as such but that is performed by a subject the existence of which is determinable in time. Kant discusses here Descartess highest certainty according to which the ego during the performance of thinking is unshakably certain of its own existence.* This certainty is not accepted by Kant, neither in the form of an intuitive knowledge nor in the form of a syllogism. Furthermore, the existence of the ego, as Kants critical doctrine shows, is not knowable as a simple substance from which immortality could be deduced. In his own theory, Kant splits up the highest Cartesian certainty into a pure I think comprehended as a principle of logic without any knowledge of existence, on the one hand, and a psychical, not yet determined certainty or a still undetermined perception (Wuhrnehmung) of actual performances of thinking by which the ego acquires a certainty of its own existence determinable in time, on the other hand. This temporal existence of the ego will be determined and concretely known by time determinations that are enriched by empirical content in intuition. So, for instance, a year in the life of an ego and its phases are determined by the climatically and planetarily characterized course of a year in general and its special consequences in which the manifold of space intuition is included. I t is to be added that for concrete self-knowledge of an empirical ego, understood as an individual person, self-conceiving as well as action within the intersubjectivity of the spatiotemporal life-world are required. Kant, however, states only the general conditions of empirical self-knowledge and of the relation between the ideal determinations of the pure ego and the real ones of the concrete empirical selfconsciousness. Despite many open questions, Kant makes the Cartesian Ego cogito the subject of an original and to a certain extent well-developed theory. He substantially improves the exposition of the thinking ego and also changes the sense of it in his critical philosophy. For the first time, Kant raises in this context central problems in the theory of subjectivity. He determines the systematic place of the exposition of pure subjectivity considered as a principle of logic. And even with regard to content the debate on the spontaneity of self-consciousness and on its self-reference is marked by this systematic conception. The circumstance that Kant in his theory does not or does not sufficiently resolve many questions, for instance, the questions concerning the constitution of self-reference or concerning the relation of the selfconsciousness to the constitution of objects or its relation to the empirical self, on the one hand, is based on the novelty and unusualnesss of his investigations. On the other hand, these questions do not pertain necessarily to the theory of objective knowledge and its limits, the explanation of which is the proper task of the first Critique, and thus naturally receive less than complete treatment. But just those problems are developed by idealistic theories of subjectivity, which, however, radically alter the Kantian epistemological foundation.

I1
These problems with the theoryof pure subjectivityare further developed and brought to a special solution in idealism and especially in Hegelian idealism. Hegel maintains

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the a n t i a n view of pure self-consciousness as self-referential thinking. Fichte and, following him, Schelling also treat these problems; they conclude, indeed, that the self-representation of the pure ego is an intellectual intuition. No judgment is made here on whether these theories withstand the critical arguments that led Kant t o abandon a comparable theory of intellectual self-intuition that he had had formulated and accepted earlier. However, they fall into systematic difficulties because they try to develop t h e immediate self-intuition of the pure ego and the constitution of objects within a separately established transcendental idealism ; this idealism is thought to be a foundation for logic. In this account, logical determinations and laws are already presupposed as valid in the deduction and justification of them. Here arises a circle that, even when discovered, as it was by Fichte, remains vicious. Those difficulties can be avoided if pure subjectivity is explained not in a theory that precedes logic, but within logic itself, where it is conceived as a principle. This conception is connected with the view that for the pure ego no self-intuition is available, only selfthinking. In that sense, we can say that Kant outlined this conception and that Hegel carried it out by means of a modification and a speculative interpretation. Hegels critique of Kant is judged by interpreters who often are indebted to Hegel. Contemporaneous critiques of Phenomenology reproach Hegel for having established a new system without having sufficiently refuted the Kantian one. But Hegel scholars, for instance, Rosenkranz, then adopt Hegels standpoint in their own interpretations of Kant. The Neohegelian Kroner calls attention to the neglect of Hegelian philosophy in Neokantianism, but he understands the Kantian theory of apperception and of the synthesis a priori as a conception of the metaphysics of subs jectivity. This theory i in his Hegelian view further developed in the idealism of Fichte and Schelling and is completed only by Hegel in a speculative idealism. The explanation of Kroner has a number of successors. So Marcuse and Giinther accept the view thac Hegel alone completes and perfects the idealistic philosophy. Marcuse starts from Diltheys and Heideggers philosophy and tries to show that the conception of vivid motion is the foundation of Hegels critique of Kant. Giinther points out that in his critique of knowledge Kant leaves traditional logic with its clear separation of subject and object as it is but that Hegel in his new metaphysical logic overcomes this separation dialectically. Rather closely connected with this Hegelian renaissance is Hyppolites favorable explanation of Hegels critique of Kant, especially as it is found in Glauben und Wissen. A series of recent investigations differ from this sort of interpretation. Hegels interpretation of Kant is paralleled by the Heideggerian one by Henrich and van der Meulen, according to which both Hegel and Heidegger stress the idea of the original Van der Meulens center of the self interpreting apperception and imaginati~n.~ position is a metaphysical one, but Henrichs is critical in the Kantian sense in regard t o the knowability of a basic power of the subject. Standing a certain critical distance from Hegel but starting from Marxian presuppositions, Merker interprets Hegels Jena critique of Kant, namely, Hegels speculative understanding of the antinomies and his speculative conception of pure apperception. Garland also regards critical deviations from Hegels philosophy as necessary; and she endeavors to prove historically

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that Hegel, especially in the Phenomenology, emphasizes a Kantian theory of selfconsciousness, a theory that was already interpreted and altered by Fichte. For Maluschke, Hegels critique of Kant, particularly of his conceptions of apperception and imagination, can only be understood if Hegelian speculative premises are presupposed. But there are, of course, recent interpreters of the relation between Hegel and Kant who take Hegels side of the disagreement. For example, we might mention Griffiss,24 for whom Hegel surmounts the finitude of pure self-consciousness so that a logic, which is dialectical as a whole, is possible; and J. E. Smith, who, although he does not accept several objections of Hegel to Kant, advocates the idea that the Hegelian metaphysics of reason overcomes Kants theory. In a comparable manner, Petry holds that Hegels critique of Kants inconsistencies concerning the distinction and the relation between the logical and the psychological ego is valid. Rotenstreich finds in Kants own fundamental motives still more evidence, but he agrees with Hegels view in general. He delineates Hegels criticism of Kants argument against the substantial character of the thinking ego and also Hegels sublation of the substance in the subject that is, conceived as self-referential spirit, the basis of ethical and religious life.* Favoring Hegels theory in a similar way, Lugarini and Verra give an interpretation of the Hegelian critique of Kant; but they also notice that Kants position is somewhat modified in Hegels interpretation. Lugarini shows the development of the critiqueof Kant in Hegels thought and highlights the speculative motives that Hegel sees in Kants doctrine, for instance, regarding apperception. Verra analyzes Hegels interpretation and critique of the Kantian concepts of imagination and of intuitive understanding in the context of the intellectual climate of 1800, and he distinguishes Goethes interpretation of intuitive understanding from the Hegelian one. There is also an interpretation, given by myself, of Hegels critique of Kant with special regard to the problem of self-consciousness; this attempt is connected with a Kantian critique of metaphysics but brings to prominence the exemplary character of Hegels theory of subjectivity. Hegels approval and critique as well as his interpretation, which is fundamental for this controversy, of the Kantian theory of pure apperception will be explained. It will be shown that Hegels discussion of the Kantian theory is carried out not in an immanent way but on the basis of Hegels own premises and that, however, some problems of subjectivity that Kant raised but did not solve are further developed and speculatively resolved by Hegel. Also, critical-idealistic alternatives that are opposed to those speculative solutions will be taken into consideration. First, in Glauben und Wissen (1802) the Kantian theory of apperception is reviewed by Hegel in detail and independently. Hegel in substance continues to adhere to the special arguments he urges here in his later critique of the philosophy of Kant, although his own systematic premises yet will change. I t is decisive for Hegels critique of Kant that the possibility of scientific metaphysics, which Kant examines critically, is accepted without question. From the beginning of his Jena period (1801),he outlines a science of metaphysics, including complete knowledge of the absolute by pure reason. Therefore, Kants theorems and proofs that refute such a view and lead to the limitations of our knowledge in the eyes

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of Hegel appear to be indecisive, inconsequential, and invalid. From this the Hegelian interpretation and change of the question of how synthetic judgments a priori are possible can be understood.26 In his opinion, the idea of theabsolute identity of contrary determinations is pointed to by those judgments in which subject and predicate, particular and universal, and even being and thought are united, provided that distinctions between them are maintained. Their principle, the absolute identity, in such judgments, which Hegel conceives as a partition, as an original division (Ur-teilung in acceptance of Hblderlins etymology) and thus as the sphere of the finite consciousness, is present only in a state of predominant difference. Properly speaking, according to Hegel, the absolute identity as such is contained in the synthetic unity of apperception in its speculative sense. Although Kant distinguishes the meaning of synthetic in synthetic judgments and in the synthetic unity of apperception because the latter is a principle of analytic judgments, too, Hegel conflates them and substitutes a very different one, i.e., the absolute identity. Also, apperception in Hegels theory is a principle of judgment, not, however, in a logical but in a metaphysical sense; it is the absolute identity, which by dividing itself in itself produces the opposites of consciousness. Hegel understands the Kantian transcendental deduction of the categories as a proof of the absolute identity of subject and object by which their principle, pure apperception, is imprinted. Also, for him, it is identity of thought and intuition that, only by the disjunction and dividing action of reflection, are separated into the one-sided determinations of the empty ego or understanding, on the one hand, and of the given sensible intuitions, on the other. On Hegels view, Kant falls back on the concept of the separating reflection in his systematic constructions and thus does not retain the original speculative comprehension of the principle of absolute identity, which he outlines in the concept of pure apperception. The same arguments, according to Hegels explanation in Glauben und Wissen, apply to other fundamental Kantian concepts as, for instance, to the transcendental imagination or to the intuitive understanding; each of them is interpreted by Hegel as the original center or the identity of extremes and is considered as the content proper of knowledge by reason. Accordingly, Hegel denies the unsystematic doctrine of faculties and its idea of a sack full of f a ~ u l t i e s ~ established in the eighteenth century and extended by Kant and demands a systematic development of faculties and performances out of one principle just as before him Fichte and Schelling did in their programs of a systematic history of self-consciousness. The conception of knowledge of the absolute comprehended as the absolute identity, which is the premise of Hegels interpretation and critique of Kant, follows in this period of Hegels thought a Spinozistic theory of a single, all embracing substance. Pure self-consciousness as such and distinguished from absolute identity is for Hegel only one-sided and finite; it must be sunk in its truth, in absolute substance. So his disagreement with Kant is most strikingly seen in Hegels systematic program of an idealistic metaphysics of substance. Later on, Hegel abandons that metaphysics of substance in favor of a theory of absolute subjectivity. So the fundamental systematic premises of his critique of Kant had t o change. The new view is basic to the Phenomenology of 1807. There,

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explanation of particular patterns of consciousness implies a critique of Kant, which must be omitted here, for in the first place Hegel idealizes the philosophy of Kant in those patterns of consciousness and confounds it with the philosophy of Fichte, which he believes to be a consistent realization of the Kantian one. In the second place, only appearances of spirit are exhibited and shown to be untrue by concepts that are not part of Hegels own doctrine of true knowledge but belong to the sphere of the appearance of spirit and to the transition from one mode of appearance to the following one, which likewise proves to be untrue. In this exposition, indeed, speculative-logical arguments are employed by Hegel that in part are incompatible with the Kantian theory. Therefore, the proper domain for the discussion between Hegel and Kant is the logic of truth. Hegel, also in the Science of l o g i c , considers the synthetic unity of apperception as speculative, absolute identity; but this identity no longer has the anonymous meaning of an absolute substantial unity for him. Now it is an essential part of pure .~~ subjectivity in a speculative-logical sense, i.e., of the concept of ~ e l f - t h i n k i n g Hegel does not mean here a traditional discursive concept, which is only as a content of understanding an analytic unity of multifarious matters, but the concrete universal, which procures for itself in its own thinking its different, particular determinations and which thus is thinking of itself. In outlining this thought, Hegel refers to the Kantian concept of the synthetic unity of apperception that is for him the concept itself as concrete universal. He accepts and appropriates central Kantian ideas that belong to that synthetic unity, that is, pure synthesis and its unity, simplicity in itself, intellectual spontaneity, and self-reference. So he adopts and promotes the Kantian theory of pure acts of thinking and of their fundamental condition, the thinking pure ego. Hegels objection, however, that Kant falls into a psychological idealism, is unwarranted because these pure acts, as has been shown, are no psychical events or facts3 Furthermore, Hegel conceives the Kantian proof that the intellectual synthesis in accordance with logical unity constitutes objectivity is from the first an explanation of self-objectification of pure subjectivity that is self-referential thinking. Hence, the object for Hegel is not, as it is for Kant, a universal, lawful unity that is brought about in the synthesized manifold of intuitions, but the objective unity, which specifically is the identity of the Ego with i t ~ e l f , ~ is, what is that thought and known in pure self-thinking. So Hegel understands the transcendental deduction of the categories as a demonstration of the possibility and reality of intellectual self-knowledge of the pure subject. This view is consistent neither with Kants purpose in offering the proof nor with Kants doctrine of the dependence of human knowledge on sensible intuitions. Intellectual self-reference, according to Kant, is, as has been explained, only pure self-thinking that can be performed merely on the basis of representations given in the inner sense and that is not already selfknowledge. At the same time, however, Hegel raises a problem in his interpretation that Kant has left unresolved, the problem of the connection between intellectual selfreference and constitution of objectivity. This connection is to be clarified in a theory of subjectivity. Whereas Kant expressly distinguishes in his latest reflections

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between the object that is the content that the pure ego thinks in self-thinking, on the one hand, and the knowable object given in intuitions, on the other hand, the specific character of Hegels speculative-idealistic theory of the constitution of objectivity is to be found in the conception of the identity of the two of them. So Hegel develops in a speculative-idealistic way a problem that belongs essentially to a theory of subjectivity. The pure ego, which is self-objectifying and thereby self-knowing, according to Hegel, is not dependent o n a given manifold of representations; on the contrary, it produces the manifold as a content of its thinking and self-knowledge. In Hegelsview, this manifold consists first in the determinations that belong t o the pure concept or t o the pure subject itself. The idea of a pure subject that produces its own manifold may be made clearer by considering its background, which is the Hegelian speculative doctrine of the sublation of the substance in the subject. Following Spinoza, Hegel introduces the single and universal substance as a category, and this proves to be pure actual activity and absolute power in the creation and destruction of its own determinations. But this activity and power as such are present in a simple and unchecked way. According t o Hegel, they are merely a positively subsisting identity that lacks negation. The sublation of this one-sidedness and thereby of the substance is t o be achieved by the development of a negativity that must be immanent in the identity of the all-embracing substance and that consequently cannot refer to other things but only to itself. So the actual activity becomes an intellectual spontaneity that is distinguished in itself by that negative self-reference and that thus produces different determinations of itself while, however, at the same time retaining its selfidentity. In this way, the self-thinking of the pure subject or of the concept considering itself in its own determinations is brought about.33 I t contains the substance that traditionally is the primary being in a sublated mode in itself; it is thesubstance that has become subject. Since Kant cannot assign to his doctrine of pure apperception that metaphysical sense and the metaphysically founded thesis of t h e production of the manifold, his philosophy is criticized by Hegel as a theory of mere understanding that separates the ego from the manifold of intuitions. In Hegels view, Kant has not reflected on the circumstance that the proof of the finitude of knowledge is attained only by finite knowledge and, therefore, cannot require absolute truth. Kant, however, is alive to the difference between the knowledge of objects and the transcendental reflection on possibilities and limits of such a knowledge, for the theory of the limitation of knowledge is a reflective one and is not a knowledge of objective appearances, still less a knowledge of things in themselves, i.e., of absolute truth as Hegel insinuates it in his objection. The pure subjectivity, conceived as a pure concept in Hegels theory, is thus the foundation of its own determinations produced by itself. So Hegel reproaches Kant for having not derived the different logical forms and categories from the unity of I think, which, therefore, becomes a void identity.% In fact, Kant did not explain this derivation in his published works; he did, however, outline it in reflections and letters but still not in a fashion that fits the Hegelian scheme of generation. On

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the other hand, in Hegels view the Kantian account of the relation between the thinking self-reference of the ego and the categories is insufficient, Kant speaks of an inconvenience and of a circle in self-representation by categories. Hegel violently criticizes these formulations, since he believes that Kant holds that the circle is a fallacy and that he, therefore, tries to abstract from the thinking self-reference in the I think. Certainly, Hegel considers the connection between those Kantian statements and the critique of the metaphysics of the soul regarded as a substance. But in Hegels opinion Kant here is only criticizing an abstract theory that is traditional metaphysics that establishes virtually abstract relational determinations as ontological predicates of the soul, by his own theory that is even more abstract. According to it, the ego is the mere subject of thoughts and cannot be determined by predicates at all. The Kantian explanation that the ego cannot be known by pure thinking because it lacks the manifold of intuitions is conceived by Hegel quite without scrutinizing Kants own reasons for it, as a separation of the subject from the object and as a retention of the subject in mere abstraction even without thinking self-reference. So, in Hegels eyes, in Kants theory the concrete nature of the concept and of the pure ego is absent altogether, for it is to be defined by thinking selfreference, i.e., by intellectual self-objectification, which includes a distinction of the ego in itself, and by self-identification of the ego with itself in those separate moments. So the ego spontaneously produces a plurality of its own determinations in which it knows itself. This self-objectification and self-reference that is a polemical formulation of Kants view, to be sure, is for Hegel the circle. In Kants view, the circle understood as a circle in a metaphysical proof makes impossible, as has been shown, any progress of knowledge but does not make pure self-thinking impossible. The ego, which is a logical unity in general in the categories, qua kind of logical unity, thinks of itself. For Hegel, however, the circle signifies just the concrete thinking self-reference of the pure ego, which, in the plurality of its own determinations, knows itself as its object and comprehends itself as concept or concrete universal. This circle, the self-objectification and self-knowledge of the ego, is t o be distinguished from the circle as Kant explains it and cannot, on pain of being judged frivolous by classical logic, be regarded as a circle in a proof. A systematic exposition shows that it is not such a logical circle. In fact, Hegel avoids the logical circle as well as the infinite regress in his own doctrine of the constitution of thinking and knowing self-reference of the pure ego. The immediate unity of the concept or subject in itself does not arise for Hegel from the concept already unfolded but from a development of simple determinations of being and of determinations of relation, specifically of the substance becoming in itself a negative and self-referential entity. His conception of the further development of this immediate self-reference into mediated self-thinking is indicated in the context of his discussion of Kant. The concept is the absolute relation to itself . . . which as a dividing judgment makes itself its own object . . . .135 Judgment here means original division of the unity of the concept into separated conceptual determinations as well as the logical function of statements that differentiates itself systematically into diverse functions. The content of a judgment with respect t o the roles

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of subject and predicate is important in speculative logic; it is determined a priori, since it consists in diverse conceptual determinations, for instance, The individual is universal. Because these determinations in judgment are other for one another and because each of them represents the concept itself, the concept here is object for itself; i.e., it contrasts with itself in a judgment, being an independent otherness in itself and for itself. So conceptual self-reference, which at first was only immediate, is developed by its self-objectification in a judgment. Since the identity of the concept that is divided into its diverse determinations in a judgment is only expressed by a simple copula that is empty of conceptual meaning, the concept or the pure subject comprehends itself sufficiently only in a copula enriched by the concept itself. This act of comprehension takes place, according to Hegel, in a syllogism3 in which the conclusion is mediated by a concept or two different conceptual determinations are connected by a third mediating one. If the middle term is no longer a third determination separated from the other two but represents their original unity and thus a concrete universal, as Hegel teaches, then it is the objectivity by which the pure subjectivity knows itself, or it is the developed subjectivity itself as the known content of its self-knowing. Whether Hegel succeeds in carrying out this program convincingly may be left an open question. But in this way he does avoid the logical circle in a proof, because the subjectivity from which the argument starts is the immediate and undeveloped unity of the concept, and this is not iterated in the speculative syllogism. Similarly, he also avoids theinfinite iteration or regress, since the developed selfthinking ego is not presupposed in the mediated intellectual self-reference achieved in the syllogism. There are only more simple moments or constitutive principles, i.e., the spontaneity of thinking in general, the self-division, and the production of a conceptual unity of the separated determinations of the concept. Therefore, the developed self-referential ego does not precede the developed thinking self-reference. The same argument is valid for the avoidance of a circle in the definition of selfrepresentation, which circle is only a different formulation of the infinite regress objection. Such a circle in the definition, according t o which, in the determination of the self-representation of the ego, the ego, or its conceptual equivalents, is presupposed, is likewise avoided by the speculative-logical development of s~bjectivity.~ In spite of Hegels rather violent critique of Kant, they both unanimously accept the fundamental systematic importance of pure apperception or pure subjectivity in a specific sense. They both think it is the principle oflogic, the meaning and the relevance of which for the systematic explanation of logical determinations come to evidence within this logic itself. So the difficulties do not arise into which Fichce and Schelling fall trying to explain the principle of subjectivity as prelogical and as foundation of the logic in a separate theory of transcendental idealism. In Kant, the pure apperception is the principle of the forms of judgment and, furthermore, of formal logic; it is also the principle, aside from that of the pure sensible intuition, of transcendental logic in its positive part, that is, in the part that is fundamental to knowledge. In Hegel, however, the pure subjectivity comprehended as the concept is a sufficient principle of a systematic explanation of speculative subjective logic, specifically of the forms and contents a priori of conceptual determinations, of judgments and

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syllogisms, for this manifold of determinations and relations is constituted by subjectivity that in thinking of them thinks of itself. But this self-constitution is completed only in an exposition of an adequate concept that is for Hegel in the idea. So pure subjectivity conceived as the foundation of a systematic explanation of logical determinations in its complex structure is itself developed in the course of subjective logic obtaining more and more pregnant determinations. It is for Hegel, however, not only the principle of the subjective, but also the principle of the entire logic. The previous categories of objective logic, i.e., the simple determinations of being and the determinations of relation, are only less complex elements of constitution from which the more complex concept of thinking self-reference and of the pure subject arises. SO speculative logic as such becomes even in its ontological meaning a theory first of pure and then finally of absolute subjectivity. Pure subjectivity for Hegel as well as for Kant is systematically the principle of logic. But the meaning of logic and the relation between subjectivity and special logical determinations is comprehended by each of them in a different way. Hegel likewise accepts as necessary the Kantian assumption of pure acts of thinking and of a reflection of the thinking subject upon them or of the self-reference of the pure ego. His critique of the Kantian theory of pure apperception, as has been shown, is mainly not immanent; it starts from speculative premises in which scientific metaphysics is accepted, the possibility of which was exactly Kants burning question. It uncovers, however, gaps in the Kantian theory that Hegel fills in with his own logic, for instance, the systematic development of logical determinations out of the principle of subjectivity or the connection of thinking self-reference with the constitution of objects, understood as self-objectification of the pure ego. Furthermore, in his interpretation of the Kantian problem of the circular proof for pure intellectual selfknowledge, Hegel effectively weakens the objection of an infinite iteration and regress that otherwise would make self-representation incomprehensible. Kant, after having abandoned his earlier, more pretentious conception of self-knowledge as intellectual self-intuition, sticks to the possibility of self-thinking; but Hegels theory is developed further in its arguments against that objection. Moreover, the objections raised to the substantiality of the Cartesian Ego cogito are not valid for the Kantian but also not valid for the Hegelian theory, for even in Hegels view the self-thinking of the concept is not substantiality, but freedom. The Hegelian speculative logic is indeed metaphysics; more exactly, it is an ontology and an ontotheology of the absolute subjectivity. Therefore, in diverging from the Kantian conception, for instance, the pure acts of thinking in which the subjectivity determines itself, Hegels account takes on ontological meaning. I t may be doubted whether this metaphysics, as opposed to the Kantian critique of metaphysics, can be maintained.39 But some fundamental insights of Hegel into systematic requirements of a theory of subjectivity are independent of his metaphysics, for instance, the idea of a pure, self-thinking subjectivity as the principle of logic and of its rules and categories, the systematic explanation of logical determinations in general based on subjectivity as their principle, and the exposition of the genesis of its self-objectification and self-identification and with that the avoidance of an infinite iteration by the constitution of pure subjectivity

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out of more simple elements and as the result of this development. But it must be guaranteed that the logical rules and categories are valid a priori, that their being thought and that thus the ideal but not real pure acts of thinking necessarily are assumed. Finally, it must be guaranteed that these acts are based on self-thinking, pure subjectivity understood as their ideal principle. in view of the prevelance and, in some quarters, dominance of empiricism in contemporary philosophy, the idea that such a conception, which encompasses both the conditions of scientific thought and of scientific experience, is neither impossible nor meaningless might be recommended for fundamental serious consideration. Notes
A c k n m l d p e n t : For important and friendly help in the English version of this paper and for philosophical suggestions, 1 thank Prof. M. G. Yoes of the University of Houston and the University of Siegen (West Germany) in 198111982. 1. Cf. E . Mach, Die Andyse der Empfindungen und das Verhaltnis des Physischen zum Psychischen, 6th ed. (Jena: Fischer, 1911), 18ff; see for the following E. Husserl, Logische Untersuchungen (Halle: Niemeyer, 1900/1901), Vol.2, pp. 325-42; W. James, The Principles of Psychology (New York: Henry Holt and Company, 1890), Vol. 1 , 329ff.; W. James, Does Consciousness Exist? in Essays in Radical Empiricism, 2nd ed. (New York: Longmans, Green and Company, 1922). Iff. 2 . Cf. 8. Russell, The Analysis of Mind, 10th ed. (London: Allen and Unwin, 1971). 9ff.; B. Russell, An Outline o f Philosophy, 8th ed. (London: Allen and Unwin. 1961), 218ff. See for the following J. Chr. Lichtenberg. Aphorismen, ed. A. Leitzmann, Vol. 5 (Berlin: Behr, 1908), p. 128; Vol. 3 (Berlin: Behr, 1906). 7ff.; G . Ryle, The Concept of Mind (first published 1949; London: Penguin Books, 1968). 186ff. 3. Cf., for instance, N. Harrmann. Der Aufbau der realen Welt, 2nd ed. (Meisenheim a.G.: Hain, 1949). Sff., 512ff.; see for the following M. Heideggers discussion of the philosophy of Hegel: Die ontotheologische Verfassung der Metaphysik. in Identitar und oifferenz, 4th ed. (Pfullingen: Neske, 1957), pp. 31-67; see funhermore for the Marxian critique, for instance,Th. W. Adorno, ZurMetakntik der Erkennmistheorie (Sturtgan: Kohlhammer, 1956), 196ff. 4. Cf. D. Henrich, Ficbtes ursp*iingfiche Einsicht (Frankfort/M.: Klostermann. 1967). Cf. Plotinos. Enneades, 11, 9, 1, 55ff. 5 . Cf.. for instance, H. Cohen, Kants Theorie der Erfahrung, 3rd ed. (Berlin: Cassirer, 1918). 393ff.; H. Heimsoeth, PersonlichkeitsbewuPtsein und Ding an sich in der Kantischen Philosophie (first published in 1924). in Studien zur Philosophie I. Kants, Kant-Studien, supplementary Vol. 71 (Cologne: Universitars-Verlag, 1956), pp. 227-57; M. Heidegger, Kant und das Problem der Metaphysik, 2nd ed. (FrankfortlM.: Klostermann, 1951), 76ff.. 134ff., 171ff.; and Heidegger, Gesamtausgabe, Vol. 2 5 (FrankfodM.: Klostermann, 1977). 386ff.; H. J. Paton, Kants Metapbysic of Experience, 5th ed. (first published in 1936; London and New York: Allen and Unwin and Humanides Press, 1970). Vol. 1, 396ff., 503ff.; H. J. de Vleeschauwer, La Dgducrion transcendantale duns loeuvre de Kant, 3 vols. (Antwerp: De Sikkel. 1934-1937); J . Ebbinghaus, Kantinte*pretation und Kantkritik (first 1924). in Gesammelte Aufsatze, Vortrage und Reden (Darmstadt: Wiss. Buchgesellschaft, 1968), pp. 1-23 ; K. Reich, Die Vollstandigkeit der kantischen Urteilstafel (first 1932; 2nd ed. Berlin: Schoetz, 1948). 25ff.; P. F. Strawson, The Bounds of Sense (first 1966, 3rd ed., London: Methuen, 19731, 93ff.; J. Bennett, Kants Analytic (first 1966, 2nd ed., Cambridge: cambridge University Press, 1975). 1OOff.; M. Hossenfelder, Kants Konstitutionstheorie und die transzendentale Deduktion (Berlin and New York: de GNyter. 1978), 96ff.; D. P. Dryer, Kants Soluhon f o r Verification in Metaphysics (London: Allen and Unwin, 1966), 117ff.; D. Henrich, Zdentitat und Objektivitat: Eine Untersuchung iiber Kants transzendentale Deduktion (Heidelberg: Winter, 1976), pp, 54-1 12. For funher

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interpretations. cf. the general review of V. Gerhardt and F. Kaulbach, Kant (Darmstadt: Wiss. Buchgesellschaft. 1979). 6 . Cf. Critique of Pure Reason B 129ff. ($15);cf. thecommentaryon thispassage byPaton, Kants Metapbysic of Experience, Vol. 1 , 503ff.; cf. also D. Henrich, Identitat und Objektivitat, 55ff. See furthermore here and for t h e following K. Dusing, Hegel und die Geschichte der Philosophie, Ontologie und Dialektik in Antike und Neuzeit, Chapter 3, Section I1 on Kant (Darmstadt: Wiss. Buchgesellschaft. 1983 [in press] ). 7. For Kant, Einheit des Selbstbewuptseins often has two meanings: unity, understood as a whole of various representations united in itself, and identity, conceived as sameness in the manifold of representations. Here b o t h of them are meant. See the explanations below about Kants own analogous distinction between synthetic and analytic unity of apperception. 8. See, for these connections, Heimsoeth, Personlichkeitsbewuptsein und Oing an sich in der Kantischen Philosophie, and I. Heidemann. Spontaneitat und Zeitlichkeit: Ein Problem der Kritik der reinen Vernunft, Kant-Studien ,supplementary Vol. 7 5 (Cologne: Universitats-Verlag, 1958). p. 185ff.: recently, N. Rotenstreich, Theory and Practice in Kan? and Hegel (to be published in the proceedings of the Stuttgan Hegel-Conference, 1981). 9. Cf. for this thought D. P. Dryer, Kunts Solution f o r Verification in Metaphysics, p. 121. See for the following Critique of Pure Reason B 158 . . . that I think myself . . . (. . . dap ich mich denke . . .), further B 135. 10. Cf. Critique of Pure Reason B 133ff. Paton notices this passage in his commentary; b u t he does not discuss the specific problem that lies in the relation between these determinations: cf. Kunts Metapbysic of Experience. Vol. I , pp. 513ff. But cf. L. Lugarini, La logica transcendentule kantiana (Milan-Messina: Principato, 1950), pp. 183ff., and K. Dusing. Das Problem der Subjektivitat in Hegels Logik: Systematische und entwicklungsgeschichdiche Untersuchungen zum Prinzip des Idealismus und zur Dialektik, Hegel-Studien, supplementary Vol. 1 5 (Bonn: Bouvier, 1976), pp. 237ff. 11. Cf. Critique of Pure Reason, B 137ff. 12. That Objekt for Kant very often has the meaning of regular unity or of law in general is also t o be drawn from his characterization of the moral law as an objective practical law. Although he does n o t distinguish Gegenstand and Objekt terminologically, the moral law could not be designed as gegenstiindlich. 13. Although Kant has n o t explained a systematic deduction of the forms of judgment in his published works, he has designed i t in reflections and letters: cf. K. Reich, Die Vollstandigkeit der kantischen Urteilstafel. 14. 1. Kant, Vorlesungen iiber die Metaphysik. ed. by C . H. L. Poelitz (Erfurt. 1821 : reprint, . . der einzige Fall, wo wir die Substanz Darmstadt: Wiss. Buchgesellschaft. 1964). p. 133: unmitteibar anschauen konnen. Cf. Kant s gesammelte Schriften, ed. b y t h e Prussian Academy of Sciences, Vol. XXVIII/I, 266. See for those thoughts H. Heimsoeth, Persiinlichkeitsbewuptsein undDingansich . . . , pp. 232ff. 15. Kuntsgesammelte Schriften, XVII. 4 7 0 (reflection 4234): . . . da@sie [die Seelel eine unmittelbare Anschauung seiner [ !1 selbst durch die absolute Einheit Ich sei, welcher der singulark der Handlungen des Denkens ist. For the following cf. 11. 337. 16. Kant s gesammelte Schriften, XVII, 4 6 5 (reflection 4225): Das Ich ist eineunerklarliche Vontellung. Sie ist eine Anschauung, die unwandelbar ist; XVII, 509 (reflection 4336): . . . einen Begriff . . . durch unser intellektuelles inneres Anschauen (nicht den inneren Sinn) unserer Tatigkeit. welche durch motiva intellectualia bewegt werden kann. Cf. also Kants formulation: Anschauung der Selbsttatigkeit zu moglichen Wirkungen (XVII, 509, reflection. 4334). 17. A remnant of the earlier conception apparently is to be found in the formulation of the Critique of Pure Reason in the solution of the third antinomy (B 574): The human being . . . knows itself by mere apperception too (Der Mensch . . . erkennt sich selbst auch durch blope Apperzeption).
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18. Kant i gesammelte Schriften, XXII, 77: Der erste Akt des Vorstellungsvermogens ist das Bewuotsein meiner selbst, welches ein bloo logischer Akt ist, der aller ubrigen Voetellung zum Grunde liegc, wodurch das Subjekt sich selbst zum Objekte macht; cf. also op. cit., pp. 89, 98. 19. Cf. Critique of Reason B 422 and 404. Passages of such a kind have become the starting point of various discussions and theories. Hegel criticizes Kant vehemently, as will be shown. In Neokantianism, Cohen, Natorp, or Ricken revert t o those passages in order t o develop their own theories. Natorp especially thinks such a circle makes the conception of self-objectification and self-reference of the ego impossible. He establishes his own theory, which starts from the inconceivability of the spontaneous ego. Kants thesis of the circular metaphysical proof is changed here to the assertion that the definition of the self-referential ego is circular. In my opinion, this is a far-reaching misinterpretation that is followed by recent German expositions. A critical comment on Kants explanation is to be found in J . Bennett, Kantk Dialectic (Cambridge: Cambridge University Press, 1974). pp. 69ff. 20. Cf. Critique o f Pure Reason B 422ff. note. Cf., for instance, the critical interpretation i n J. Bennett, K m t S Dialectic, pp. 66ff.; cf. also P. F. Strawson, The Bounds of Sense, pp. 162ff. 21. For these theses see K. Diising. Das Problem der Subjektivitat, pp. 120ff.. also 141ff. and 20ff., 336ff. 22. Cf. K. Rosenkranz, Geschichte der Kant ichen Philosophie (Leipzig: Voss, 1840). especially pp. IOff., 489. For the first critiques, cf. W. Bonsiepen, Erste zeitgenossische Rezensionen der Phanomenologie des Geistes. Hegel-Studien 1 4 (1979). pp. 9ff.. cf. especially pp. 2 5 , 27ff. Concerning the followingcf. R. Kroner, Iron Kant bis Hegel. 2 vols., (first published 1921/1924, 2nd ed., Tubingen: Mohr-Siebeck, 1961); H. Marcuse. Hegels Ontologie und die Grundlegung einer Theorie der Geschichtlichkeit (FrankfortIM.: Klostermann, 1932), especially pp. 18ff., 24ff., 132ff.. 183ff.; G . Giinther, Grundziige einer neuen Theorie des Denkens in Hegels Logik (first published 1933, 2nd ed., Hamburg: Meiner, 1978), especially pp. 40ff.. 104ff.. 108ff.. 147ff.; J . Hyppolite. La Critique h6gdienne de la &flexion kantienne. Kanr-Studien 45 (1953/1954), pp. 83ff. 23. Cf. D. Henrich, Uber die Einheit der Subjektivitat,Philosophische Rundschau 3 (1955), pp. 28-69; J. van der Meulen, Hegel: Die Cebrochene Mitre (Hamburg: Meiner, 1958),especially pp. 218ff.. also 31ff.. 168ff. Concerning the following, cf. N. Merker, Le Origini della logica hegeliana (Milan: Feltrinelli. 1961), especially pp. 218ff.; 1. Garland, Die Kmtkritik des jungen Hegel (FrankfodM.: Klostermann, 1966); see also my review in Hegel-Studien 5 (1969), pp. 298ff.; G. Maluschke, Kritik und absolute Methode in Hegels Dialektik, Hegel-Studien, supplementary Vol. 1 3 (Bonn: Bouvier, 1974). especially pp. 82ff. 24. Cf. J. E. Griffw. The Kantian Background of Hegels Logic, The New Scholasticism 43 (1969). pp. 509-29; see for the following J. E. Smith, Hegels Critique of Kant, in Hegel and the History ofphilosophy, J. J. OMalley. K. W. Algozin, and F. G. Weiss, eds., (The Hague: Nijhoff. 1974). pp. 109-28 (first published 1973); G. W. F. Hegel, The Berlin Phenomenology, ed. and trans. with an introduction and explanatory notes, M. J . Petry (Dordrecht/Boston: Reidel, 1981). especially pp. XXff., XXXVIIff.. XLIXff. 25. Cf. N. Rotenstreich, From Substunce to Subject: Studies i Hegel (The Hague: Nijhoff, n 1974); cf. also N. Rotenstreich, On Spirit: An Interpretation of Hegel, Hegel-Studien 1 5 (1980). pp. 199-240. With regard to the following, cf. L. Lugarini, La Confutazione hegeliana della filosofia critica. Hegel interprete di Kant, ed. V. Verra (Naples: Prismi, 1981). pp. 13-66; V. Verra, Immaginazione trascendentale e intelletto intuitivo, op. cit., pp. 67-89. See also K. Diking, Das Problem der Subjektivitat. pp. 109ff., 233ff.. and with a review of the literature K. Dusing, Hegel und die Ceschichte der Philosophie. 26. Cf. here and in the following Hegels discussion of che Kantian philosophy in Glauben und Wissen, Gesammelte Werke, Vol. 4 (Hamburg: Meiner, 1968). pp. 326ff. 27. Gesammelte Werke, Vol. 4, p. 237, cf. p. 329. Hegel maintains this critique later on, cf. for instance. Encyclopedia, 3rd ed. (Heidelberg: Winter, 1830). 5 4 4 5 note. 28. For Hegels metaphysics of Spinozistic substance in his early Jena period established in

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common with Schelling, cf. K. Diising, Idealistische Substanzmetaphysik: Probleme der Systementwicklung bei Schelling und Hegel in Jena. Hegel in Jena. Hegel-Studien, supplementary Vol. 20 (Bonn: Bouvier, 1980). pp. 25-44. 29. Cf. Gesammelte Werke, Vol. 1 2 , pp 17ff. Concerning t h e difference between the traditional and the Hegelian doctrine of concept, cf., for instance. G. R . G.Mure, A Study o f Hegels Logic (first published 1950. Oxford: Oxford University Press, 1967). pp. 159ff. 30. Cf. Gesammelte Werke. Vol. 1 2 , pp. 22ff.; cf. Vol. 4, p. 332. 31. Gesammelre Werke, Vol. 12, p. 18 (welche objektive Einheit die Einheit des Ich mit sich selbst isr). 32. Cf. especially Gesarnmelte Werke, Vol. 11. pp. 394ff.; Vol. 12. pp. l l f f . Cf. about this problem in general N. Rotenstreich. From Substance to Subject and specifically concerning the Hegelian argumentation also K. Diising, Das Problem der Subjektivitat, pp. 228ff., and K. Dusing, Idealistische Substanzmetaphysik, pp. 41ff. Walsh demonstrates in a similar context that Hegel does n o t accept the Kantian dualism of t h e sources of knowledge; cf. W. H. Walsh, Subjective and Objective Idealism, ( t o be published in t h e proceedings of t h e Hegel conference in Stutrgarr, 1981). 33. This sketch may comprise th e leading idea of Hegel in a longer series of arguments in which the categories are developed o u t of th e substance via causality and reciprocity into t h e concept itself. Whether the special Hegelian argument concerning t h e deduction of thinking, which is self-thinking and therefore selfdistinguishing and self-identifying, from categories of relation in the objective logic can b e convincing perhaps should be left open. 34. For this idealistic standard objection, see, for instance, Hegel, Gesammelte Werke, Vol. 12, pp. 44, 205. Encyclopedia (3rd ed.), 5 4 2 n o t e; cf. besides t h at above note 13. Concerning t h e following cf. Gesammelre Werke. Vol. 1 2 , pp. 193ff.; seealso above note 1 9 ; furthermore cf. K. Cramer, Erlebnis: Thesen zu Hegels Theorie des Selbstbewuprseins mit Rucksicht auf die Aporien eines Grundbegriffs nachhegelscher Philosophie, Sruttgarter Hegel-Tuge 2970, HegelStudien, supplementary Vol. 1 1 (Bonn: Bouvier, 1974). especially pp. 592ff. With regard to the problem of the circle in general and specifically in Fichce. cf. D. Henrich, Fichtes usspriingliche Einsicht ( FrankfordM.: Klostermann, 1967). 35. Gesammelte Werke. Vol. 1 2 , p. 1 9 4 ( . . . ist die absolute Beziehung auf sich selbst . . . , welche als trennendes Urteil sich zum Gegenstande macht . . .). With regard to the following, cf. the more derailed explanation by K. Dusing, Das Problem der Subjektivitat. pp. 251ff.. 266ff. 36. In regard to th e relation between logical judgments and categories, Hegel does n o t follow t h e Aristotelian and Kantian ontological view that t h e fundamental kinds of being or of being an object are characterized b y logical modes of judgments. Rather, his theory of t h e development of ontologically basic determinations is connected. if anything, with the ontology of the late Plato. Cf. for th e Platonic theory, e.g., F. M. Cornford. Plaros Theory of Knowledge (first published 1935, London: Routledge and Kegan Paul, 1973). pp. 274ff. 37. Cf. also Hegels determination in his Jena manuscript of 1805/1806 that the contrary moments, singularity and universality, are mediated in t h e syllogism and connected; copula is Ego (Copula isr Ich); the ego, which unites these contrary determinations in inelf, is the true middle rerm. (See Cesammelte Werke, Vol. 8 , p. 197.) 38. For this objection, as well as for th e argument from infinite iteration, t h e assertion is decisive tha t t h e ego, for its self-representation. again and again is presupposed as being self-referenrial. This is thought t o b e valid also for th e attempt to define the self-representing ego. But i t remains unclear in th e circle argument whether only a nominal definition is thought to be impossible-this view can b e contested b y an employment of equivalents of self-representation or whether a real definition of th e self-referential ego is held co b e impossible. In this case, its real essence must be unknowable, whereas its thinking self-reference certainly can be thought. Because of these doubtful factors in this argument. t h e infinite iteration argument is more exact. 39. Concerning this problem, see K. Diising, Das Problem der Subjektivitat.