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For Hegel the content of the “Science of Logic” is the refinement of what he has regarded as potentially real knowledge in the History of Philosophy up to his time. For his work, that fragmental, partial and disconnected content is the given. What he contributed is the relieving of the product of this universal activity of the philosophical mind from its superfluous, irrelevant and at the same time easily detectable externalities (or the past and future hermeneutical aspects), and to impart to that clarified, purified content its own form of a system which is strictly methodical, scientific, and still open for the further development. If we may call it a discovery, his work is indeed the most important, the most significant and unequalled discovery of all.
Hegel's method is perfectly intelligible. And is it equally applicable on every aspect and prospect of human knowledge. That makes it non-personal, non-cultural, non-relative, and elevates it above the pozitivistic banalities. With it,
Knowledge is by definition absolute, since in its object what it meets with is nothing but itself.
Only relatively with the absolute point of view is it possible to detect what went wrong with the philosophies of, say, Spinoza, Kant, Fichte, and everybody else. For Hegel’s point of view, the self-knowledge of the essential structure and functioning of the human knowledge is absolute prerequisite if empty philosophizing is to be avoided. And it should be all the more avoided since it is possible to make sense after Hegel's work.
The possibility of knowledge, or the problem of the power of the subjective categories of the human mind to make contact with the real existence, this metaphysical riddle of the common-sensical thinking itself can be dealt with only within the sphere of knowledge or science itself, since it is itself obviously a matter of knowledge, not of mere sceptical assertion. For the matter of that, in opposition to Kant and other so-called analytical thinkers of the more recent times, Hegel's philosophy does not accept the human thinking as a mere superfluous item in an alien existence, a senseless appendix to the nothingness. Knowledge is what makes human existence the Telos, the absolutely perfect form of existence, since perfection is nothing but to absorb all existence as a moment, as a negative being in itself. This Form or Idea is just as much the content, the matter of the existence, since from Hegel's point of view both existences are the same: Concept is the same with its other, with Being — as also that was shown in the conclusion of PhG. What is ontological can obviously be only logical. If knowledge is to be real, it must be of what is real; it must itself be that very reality. This coincidence is the absolute truth, and the knowledge of the truth makes the human Self itself the truth. — Aziz Yardımlı.
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