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In Kantian philosophy, the thing-in-itself (German: Ding an sich) is the status of objects as they are, independent of representation and observation. The concept of the thing-in-itself was introduced by the German philosopher Immanuel Kant , and over the following centuries was met with controversy among later philosophers. [ 1 ]
All things stand in a relation to all other things — and by virtue of his stress on Dasein's ontological distinction, things may also stand in relation to Dasein. (Heidegger 1962, p. H.78) The argument for this claim draws heavily on Hegel's great work, the Phenomenology of Spirit. Essentially, Being in itself is one of Heidegger's main ...
[5] That is, the only "thing" (which is really an activity) that is truly absolute is that which is entirely self-conditioned, and according to Hegel, this only occurs when spirit takes itself up as its own object. In some respects, this view of Hegel was anticipated by Johann Gottlieb Fichte's theory of the absolute self. [6]
After Schulze had seriously criticized the notion of a thing-in-itself, Johann Gottlieb Fichte produced a philosophy similar to Kant's, but without a thing-in-itself. Fichte asserted that our representations are the productions of the "transcendental ego", that is, the knowing subject. For him, there is no external thing-in-itself.
[206] That is, the only "thing" (which is really an activity) that is truly absolute is that which is entirely self-conditioned, and, according to Hegel, this only occurs when spirit takes itself up as its own object. The final section of his Philosophy of Spirit presents the three modes of such absolute knowing: art, religion, and philosophy.
Absolute idealism is chiefly associated with Friedrich Schelling and G. W. F. Hegel, both of whom were German idealist philosophers in the 19th century. The label has also been attached to others such as Josiah Royce, an American philosopher who was greatly influenced by Hegel's work, and the British idealists.
Hegel's view is in this way contrasted with Kant's noumenon, the unknowable "thing in itself": Being-in-itself taken in isolation from Being-for-Other is nothing but an empty abstraction and to ask "what it is" is to ask a question made impossible to answer.) [17]
In his philosophy, Hegel ventured to describe quite a few cases of "unity of opposites", including the concepts of Finite and Infinite, Force and Matter, Identity and Difference, Positive and Negative, Form and Content, Chance and Necessity, Cause and effect, Freedom and Necessity, Subjectivity and Objectivity, Means and Ends, Subject and ...