TRANSGRESSION, BORDER AND METAPHYSICS IN DOCTRINE OF G.W.F. HEGEL

Philosophical searches of Hegel are based on two opposite tendencies. On the one hand, negativity is released from the power of identity and positive presence, negativity has the status of an independent and fundamental vector of life. On the other hand, there is a tendency to submission of negativity to presence, identity, which finally wins and becomes the determining moment of Hegel systems. Kant criticised the content of metaphysics, however, preserving its form -the opposition of the sensually perceived and super-sensual worlds. Criticism of Hegel is directed at this form. The fundamental mistake of metaphysics by Hegel is that it takes the finite and the infinite as two extreme terms, as different spheres of being contrary to each other, occurring outside each other's areas, separated by an unsurpassable border. Transcendental infinity is only the result of denying the finite. Opposing the finite, the infinite is nothing, pure negativity, emptiness. Hegel replaces transcendence as the exit to the beyond by transgression. Transgression assumes displacement of borders resulting in the transformation of the starting point. For Hegel the movement of transgression, formation is primary, with contrasts being only moments of this formation. There is a neutralization of the transcendental world: it no more has the independent ontological status, but becomes something to overcome. Neutralization of the transcendental results in similar neutralization of the immanent -this area of being is also overcome as a moment without independent being. At first sight, such a result is close to Nietzsche's thesis on overcoming metaphysics. However, similarity here is only formal. Hegel, preserving the metaphysical tradition going from the antiquity, prioritizes presence and identity, considering formation and distinction as moments whose movement inevitably results in final identity. Nietzsche, on the contrary, approves formation, believing that any steady and completed existence is the purely feigned, the platform for even greater differentiation. By Hegel, the identity neutralizing itself is the moment of self-consciousness or spirit as presence (identity) of a higher level than simple definiteness, as unique true presence, original life. By Nietzsche, the identical and the present are the simulation of will to power, which levels any presence and reveals the formation of surplus, loss, and transgression. Hegel tested the power of transgression as an independent vector of life on own experience and built a grand system to rescue the breaking and escaping world of identity. Thus, Hegel remains in the sphere of metaphysics of presence and totality, despite the successful destruction of the metaphysical theory of two worlds.