ABSTRACT: This article focuses on the role that Hegels discussion of Hegel and Peirce by claiming that the second book of HegelThe Doctrine of Essence,s attempt to account for the experimental and turbulent character of human experience, a character that Peirce would term While Pierce remained dissatisfied with Hegels detailed understanding of Hegel.

My overall aim is to show that there is a serious and compelling argument in Stanley Cavell’s work for why any philosophical theorizing that fails to recognize what Cavell refers to as “our common world of background” as a condition for the sense of anything we say or do, and to acknowledge its own dependence on that background and the vulnerability implied by that dependence, runs the risk of rendering itself, thereby, ultimately unintelligible. I begin with a characterization of Cavell’s (...) unique way of inheriting Austin and Wittgenstein – I call it “ordinary language philosophy existentialism” – as it relates to what Cavell calls “skepticism”. I then turn to Cavell’s response to Kripke in “The Argument of the Ordinary”, which is different from all other responses to Kripke’s _Wittgenstein on Rules and Private Language_ in that Cavell’s response, while _theoretically_ powerful, is at the same time also _existentialist_, in the sense that Cavell finds a way of _acknowledging in his writing_ the fundamental fact that his writing constitutes an _instance _of what he is writing about. This unique achievement of Cavell’s response to Kripke is not _additional _to his argument, but _essential_ to it: it enables him not merely to say, but to _show _that, and how, Kripke’s account falsifies what it purports to elucidate, and thereby to show that the theoretical question of linguistic sense is not truly separable, not even theoretically, from the broadly ethical question of how we relate to others, and how we conduct ourselves in relation to them from one moment to the next. (shrink)