To begin with, I shall treat the idea of Hegel’s Logic generally. Thus that Nothing “bursts forth” from Being is intended to mean that although in our belief Being and Nothing appear as the most extreme opposites, thought cannot succeed in maintaining a distinction here. But as much as logic and grammar might correspond to each other in that both are what they are in concrete use, the natural logic lying in the grammar of every language is by no means exhausted in the function of being a prefiguration of philosophic logic. The medium of reflection in which the progression of the Logic moves is for its part, however, not sheathed in language like the conceptual determination at any given point, but rather, as an entirety, as the “logical,” is in shining back, grounded in illumination of language. Gadamer's unique hermeneutic method will have a lasting effect on Hegel studies. Gadamer is indebted to Hegel for the historical character of consciousness, the Hegelian dialectic, and the recognition that that art is a sensuous representation of the real. dialectical whole; Gadamer shows little interest in philosophical positions or traditions that he thinks have gone astray. The belief, based on the subsequent Encyclopedia, that phenomenological dialectic did not yet represent the pure method of dialectic, is thus untenable. Only here does the immanent negativity of the concept develop, which drives the latter to self-sublimation and further determinations of itself. 9 Language completely surrounds us like the voice of home which prior to our every thought of it breathes a familiarity from time out of mind. Being and Nothing exist solely as passing over or transition itself, as Becoming. The dialectic of the new form of knowing, e.g., of perception of the thing, in which the implicit contradictions are exposed, has the appearance of being an arbitrary hypothesis. What we do have is more a kind of permanent turbulence since no idea can be valid by itself and since the contradictory result at which thought inevitably arrives calls forth new hypotheses. Hegel appears as the logical consummation of a path of thought going back a long way — an end in which the subsequent philosophical phenomena of Marx and logical positivism are foreshadowed. For its part, does not the logic of the self-unfolding concept necessarily point beyond itself too, that is, point back to the “natural logic” of language? Still, it is nothing less than the complete fathoming of an essential course of human thought when Hegel in “reflection in itself — thinks the light “shining back” which all objectification casts. To avoid misunderstanding, he argues, it requires a ‘re-creation of the creative act’ (TM, 187) in … On the contrary, this dialectic which we spin out in our reflection is only an ancillary mediation performed on the natural presuppositions of consciousness, one which Hegel works in throughout the text. Though within this tendency towards “the logical” it is the concept which is thought of as the completed determination of the indeterminate, and though in that concept only the one aspect of language (its tendency towards “the logical”) is completely developed, reflection’s being or consisting in itself nevertheless continues to have a disconcerting similarity to the “consisting in itself” of the word and of the artwork which bear truth contained (geborgen) within themselves. 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