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It is not a direct representation of consciousness as, perhaps, the field within which all representations occur, since I cannot imagine being aware of being conscious without being conscious of an object at the same time. Accordingly, it is the experience of consciousness as intentional: object-directed. Since the fact of consciousness is an experience I am having, it is a historical cognition. Indeed, it has much in common with Wolff’s starting point, namely, the fact that “I am aware of myself”, which I deemed “empirical” in the sense of being a historical cognition.
Accordingly, the Elementarphilosophie does not quite fit the cosmopolitan concept of philosophy either. ⁴⁴ Bibliography Ameriks, Karl (2003): Reinhold’s Challenge: Systematic Philosophy for the Public, in: M. Bondeli and W. H. Schrader (eds): Die Philosophie Karl Leonhard Reinholds, Amsterdam, pp. 77 – 103. Ameriks, Karl (2010): Reinhold, History, and the Foundation of Philosophy, in: G. ): Karl Leonhard Reinhold and the Enlightenment, Dordrecht, pp. 113 – 130. Aristotle (1933 – 1960): Collected Works, H.
For Hegel’s Kant, antinomies are conflicts between metaphysical judgements about the world (in which categories are applied to an object of reason), but they are not conflicts between, and do not highlight the contradictory character of, one-sided categories as such. As Hegel puts it, therefore, “Kant did not take up the antinomy in the concepts themselves, but in the already concrete form of cosmological determinations” (SL 191 / LS 199). ¹³ Thus, in order to study the antinomies of reason properly, we must focus directly on the categories, without Kant’s (for Hegel) extraneous cosmological baggage.