By Brian Martine
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Hegel begins by tentatively assuming that the essential reality of sense-certainty lies in the object. ] 22 Page 22 truth of this certainty, the object appears to exist in simple immediacy. It simply is, regardless of whether or not it is known by some I. The "This" qua object seems to stand as the ground for sense-certainty; it is the first principle in terms of which sense-certainty defines itself. " The being or truth of the "Now," for example, has thus far been spoken of as the particular or immediate Now which is.
It becomes something mediated and universal in being reflected back upon itself. The process shows the Now for what it truly is, namely a plurality of Nows drawn together by the process into one "concrete" universal: that is, temporality itself. Similarly, the Here and the indicating of the Here by the I are to be understood not as immediate facts, but as moments of a process which when considered as a whole determines the Here as a universal, that is, the entire spatial continuum. In order to make his point in all of this, Hegel must show that it is possible to experience the Now as a universal.
It stands in radical contrast with mediation in the same manner as does the dyad upon which it depends for its logical existence. It is the resistance, the opposition with which we all meet in various kinds of experience, and it grows out of a way of being related to what we are not which is quite distinct from mere difference. Hegel is right to demonstrate how the triadic structure of difference must ultimately give way to similarity, but dyadic opposition, which by definition tolerates no third, cannot do so.
Individuals and Individuality by Brian Martine