The concept’s determinate form distinguishes subjective in-itself from submerged objectivity

Evidence

When we turn to the second chapter of the section ‘Idea’ in the Science of Logic, ‘The Idea of Cognition’, philosophy is specifically envisaged as ‘cognition’ (Erkennen). The ‘reality of the concept’, at this point in its development, is the form of its determinate being, and the point of interest is the determination of this form; on this determination rests the difference between what the concept is in itself or as subjective, and what it is when submerged in objectivity. — Catherine Malabou, The Future of Hegel, 979

Categorization

Category: Definitional Content

• DEFINE: Defines ‘reality of the concept’ as the determination of its form — the subjectivity/objectivity hinge.
• QUESTION: Worth chasing: how exactly does form-determination ground the in-itself vs. submerged-in-objectivity distinction, and how does this map onto plasticity’s formative power?

Related

• The concept is an active self-moving process, not a passive substrate (similarity 0.81)
• Interpretation of a person requires first the objective meaning of what they prefer (similarity 0.81)
• Modern subjectivity reverses Greek plasticity by making essence become accidental through kenosis (similarity 0.81)
• Philosophy’s act is cognition that liberates content from the one-sidedness of its separate forms (similarity 0.80)
• A concept is defined by etymology as both seizing and understanding (similarity 0.80)
• For Hegel only what is limited and determined can be fully intelligible and shared. (similarity 0.80)
• Philosophy’s absolute form, though not intuitable, remains fundamentally sensible (similarity 0.79)
• The logical Idea is the universal mode sublating all particular modes (similarity 0.79)
• Concepts only become effective when incorporated into sensuous existence (similarity 0.79)
• Substance becomes subject by self-negating into its own content (similarity 0.79)
• Sublating sensuous immediacy leaves God presented to knowledge as representation (similarity 0.78)
• Subjectivity needs a structure able to absorb alterity that the soul lacks initially (similarity 0.78)
• Philosophy reconciles content and form as a sensed, non-representable absolute form (similarity 0.78)