Adrian Johnston
speaker
618 appearances
1 recordings
1 series
first heard Jan 2020
last heard Jan 2020
Adrian Johnston’s voice in public audio — every appearance, attributed to the second.
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Appearances
And the what that appears is to be distinguished from its appearance or its appearing.
And for Hegel, right, these are not the same thing.
Although we can say on a certain level, it's the same experiential content, that it's that experiential content interpreted in two very different ways, right?
For Hegel, the figure shape of consciousness he calls sense certainty interprets sense as this is the thing itself just directly revealed through sense.
whereas that same experiential content shows up for the figure shape of consciousness Hegel calls the understanding in the third chapter of the phenomenology as appearance, where it's, all right, there's what I sense, but what I sense is just an appearance beyond, behind, or beneath which there is the X that does the appearing.
And so one of the key lessons here is,
that Hegel is trying to bring out.
And it's interesting, even in the course of the past few decades, there are certain circles in analytic philosophy that originated in a kind of anti-Hegelianism
that has come to appreciate these first three chapters of Hegel's phenomenology as, among other things, indicating that in order to do justice to the nature of reality itself, we have to become aware of and inscribe ourselves as subjects that take positions and include ourselves within our picture of reality.
That, you know, it's that I'm already, you know, even for sense certainty, sense certainty would say,
my own mind or subjectivity is not at all responsible for the content.
The content is just the thing itself showing up.
But for Hegel, that position already involves a certain, you might say, attitude, disposition, stance, or interpretive framework that the subject is responsible for without being consciously aware of that.
And that, of course, throughout the phenomenology,
the different figures or shapes of consciousness begin to bring out ever more forcefully that our own subjectivity, even in what appears to be the most objective neutral content, that we are part of the picture of reality, of objective reality, and that it shows up for us in the ways that it does thanks to how we position ourselves, how we interpret the content, etc.
And this is, of course, for Zizek's project of
including subjectivity as an irreducible moment within his metaphysical framework.
This is one of the things that he is extracting from this famous opening section on consciousness and the phenomenology of spirit.
Yes.
And before I do that, I realized very quickly, and I can be quite brief about this, I forgot to address your question about belief in reality that was part of the previous set of questions.
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