칸트와 헤겔에서 관념론의 의미와 구조

Abstract

According to Hegel the idealistic tradition that is based on the concept of I conceived of as the unity of concept and reality is already originated in Kant's philosophy. In Kant the transcendental Apperception is regarded as the condition of possibility for the object in general. In other words, the transcendental ego is nothing other than the unity of subjectivity and objectivity or that of concept and reality. Owing to the Kantian concept of transcendental subject as the formal ground for the objectivity we can ascertain that how Kant establishes the fundamental structure of German Idealism. However Kant restricts the unity of concept of reality to the finite subject in the phenomena. By doing this the Kantian concept of reality only refers to the appearance, which depends upon not the thing-in-itself, but our sensibility. In contrast to Kant Hegel seeks to establish the unity of subject and object or that of concept of reality in the realm of the Absolute. Hegel criticizes Kantian philosophy, because it remains only in the realm of finitude, which is bound up with the perennial ought-to. Hegel's criticism is focused on the opposition between the finite and the infinite. According to Hegel Kant and the early Fichte absolutize the finitude and lapse into the spurious infinite. In this respect it is necessary to investigate the immanent relation between the finitude and the infinitude in order to see the internal relationship between Kantian and Hegelian Idealism. Although Hegel pursues his system in the realm of the Absolute, which transcends the finite subject, he does not return to the traditional dogmatic metaphysics, but opens the new way of thinking, which still follows Kantian transcendental tradition.