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Next page > < previous page page_51 next page > Page 51 ing of German idealism. But perhaps the most interesting dimension of his argument is revealed only in his brief account of "The Natural History of Pure Egology, Called Pure Reason," in which he focuses on the concept of subjectivity. 28 But in point of fact, there only are real, empirical human beings, even if the emphasis on philosophical abstraction tends to conceal this point. 29 Hegel's response to Reinhold is contained, as noted, in the Differenzschrift.
The argument is formulated in a diffuse fashion, which can be summarized as follows: The task of philosophy is to demonstrate the conditions of the possibility of knowledge as derived from experience of objects. Now, the prior condition of sensory experience of objects is their real possibility. 12 It is evident that Bardili's position is problematic. He seems to be reasoning ab posse ad esse. Even if the inference from actuality to possibility is permissible, the converse line of reasoning, from possibility to actuality, is fallacious.
As will now be shown through discussion of Hegel's initial philosophical publication, in his reaction to this debate Hegel accepts against Reinhold Fichte's point that knowledge is an essentially circular process. But he denies the resultant inference that the outcome of the process is in any way less than the full form of knowledge which always has been sought in the philosophical tradition. From the perspective of the endeavor to reconstruct the critical philosophy, Hegel's attempt to demonstrate that knowledge in the full sense can be attained through a system which is circular can be regarded as a third argument, alongside those of Fichte and Reinhold.