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Example text
Where] each is alike active and passive . . in relation to the other. (E569, G238) No one mode has primacy over any other, for each is really the same identity— each contains every other—from a determinate perspective. Since every determination is necessary, each unique perspective is necessary, and thus we have flipped our world over again and returned to a situation of recognizing the integrity and the autonomy of something like individual Aristotelian substances, but the mediation of the Spinozistic metaphysics of understanding has made a crucial difference.
Is this actually something I can experience? To answer this, we have had to consider what are the demands of experience itself; that is, what is necessary in order for there to be something called experience? A long tradition of philosophers, including Descartes, Kant, Fichte, and Sartre, has made one point clear: experience requires awareness—consciousness—and that means there must be a noticing, there 15 Consciousness must be a happening ‘‘for’’ some recognizer. For there to be experience, one must be noticing (and we can leave aside for the moment the question of who this ‘‘one’’ must be).
13 Hegel goes on to describe the accidents: The accidents as such . . have no power over one another. They are the simply affirmative something[s], . . existing things of manifold properties, . . forces which require solicitation from one another and have one another for condition. In so far as such an accidental seems to exercise power over another, it is the power of substance which embraces both within itself. (E556–557, G221) 31 Consciousness The point is that whatever happens within the realm of the contingencies of appearance is really the work of the one substance itself.