“Alas, poor Yorick! I knew him, Horatio” said Hamlet, cradling the unearthed skull of the jester who had played with him as a child. This Shakespearean reference is used by Hegel as a metaphor for the way our actions — and thus indirectly our very selves — become objectified from a retrospective point of view. Hamlet’s famous speech contrasting the living and the dead seems to inform Hegel’s frequent mention of objects as “dead” in contrast to living spirit.

I wanted to briefly expand upon the quote from Harris near the end of the last post. The Hegelian point he is commenting on is that the strictly singular self really is reducible to a “dead object”, but our participation in the ongoing incarnation of Spirit makes all human beings more than just singular selves.

Hegel constructs a parallel between the kind of objectification that applies to empirical individuals viewed externally, and the kind that applies to all the real-world manifestations of Conscience in action. Aristotle had noted that we can only judge the “happiness” of a whole life in hindsight, after it is complete. Hegel makes a similar point about actions in general. Our actions come from us and are the best guide to who we really are, but they have consequences that are not up to us, and their interpretation is ultimately up to others. (See also On Being a Thing; Real Individuality; Hegel on Willing; In Itself, For Itself.)

This latter kind of objectification plays an essential role in “absolute” knowledge. Only shareable contents like objectified actions as interpretable by others find their way into the Hegelian Absolute. But since all apparent immediacy is already a “mediated immediacy”, even the most rarified mediation can become immediate for us. From a “subjective” point of view, in “absolute” knowledge what is purely mediate and thus in itself has no dependency on anything pre-given becomes for us a new kind of mediated immediacy.

Insofar as as “absolute” knowledge is absolute, it has to be shareable. But insofar as it is actual concrete knowledge, it has to be the knowledge of actual individuals. Hegel wants us not to submerge ourselves as individuals and simply replace “I” with “We”, but rather to live in the “I that is We, and We that is I”.