Hegel’s reason is both a priori and a posteriori in absolute unity

Evidence

God is this: not merely to be in himself, but to be just as essentially for himself. That God is spirit consists in this: that he is not only the essence that maintains itself in thought but also the essence that appears, the essence that endows itself with revelation and objectivity (Gegenständlichkeit). Although we consider the idea of God this way in the philosophy of religion, we at the same time also have before us the mode of God’s representation. God represents only himself and does so only to himself (er stellt sich nur vor und stellt sich selber vor sich). This is the aspect of the being-there (Dasein) of the absolute. — Catherine Malabou, The Future of Hegel, 815 (#expands, via linked claim)

‘Time’, Hegel states in this paragraph, is ‘the being which, in being, is not and in not-being, is’. A dialectical understanding of this phrase brings out its necessary ‘double meaning’. Normally, it can be understood in the first and primary way: time is and is not to the degree that its moments cancel each other out; the present is a ‘now’ which exists, but as it is something which passes, it will soon, almost immediately in fact, exist no longer; this is the present as an instant hanging between two non-existents, the past and the future. — Catherine Malabou, The Future of Hegel, 253 (#expands, via linked claim)

Categorization

• XREF: connects to: For Hegel the concrete is a totality integrating all abstract moments; Hegelian predication expresses mutual implication rather than attachment of one thing to another — Catherine Malabou, The Future of Hegel: Plasticity,…, 1171; For Hegel spirit is not merely self-contained thought but essentially self-revelation and objectivity — Catherine Malabou, The Future of Hegel: Plasticity,…, 815 (+2 more)

Related

• Hegelian time is being that is not and not-being that is (similarity 0.88)
• Hegel treats space and time through a shared negative synthetic unity. (similarity 0.87)
• Hegel holds pure being and pure nothingness to be the same (similarity 0.87)
• For Hegel spirit is not merely self-contained thought but essentially self-revelation and objectivity (similarity 0.86)
• Hegel inserts time rather than lack into divine subjectivity. (similarity 0.86)
• Hegel inscribes time, not lack, within God by identifying God with transcendental imagination (similarity 0.85)
• Hegelian negativity belongs to the Greek modality of the non-existent-that-might-be (similarity 0.85)
• Genuine reason unites a priori and a posteriori, identity and difference (similarity 0.85)
• Hegel’s System is immanently temporalized through its own double perspective (similarity 0.85)
• For Hegel God’s essence includes self-representation and being-for-itself (similarity 0.84)
• Hegel’s time concept fuses Aristotle’s now-analysis with Kant’s pure form of sensibility (similarity 0.84)
• Hegel’s ontology of consciousness remains framed entirely in terms of knowledge. (similarity 0.84)
• For Hegel the concrete is a totality integrating all abstract moments (similarity 0.84)
• Hegel positioned modern God’s-death feeling as a moment of the Idea (similarity 0.84)
• For Hegel time itself becomes rather than merely containing becoming. (similarity 0.84)

Broader Connections

• For Hegel spirit is not merely self-contained thought but essentially self-revelation and objectivity #expands (0.80) — Catherine Malabou, The Future of Hegel, 815
• Hegelian time is being that is not and not-being that is #expands (0.72) — Catherine Malabou, The Future of Hegel, 253