Hegel (Not Really) Everyday #7

I took up again today my project of working through Hegel's Phenomenology that I started almost 4 years ago and my last engagement with was nearly 2 years ago:

https://toomanycents.blogspot.com/2024/06/hegel-everyday-6.html

It's a pretty amazing book and difficult too but here is the passage I worked through today :>

preface #15

15. (19/5/26) The old world or a slower movement towards truth that is insistent on verifying is silenced because more “spectacular” ontologies are able to have epistemics for “exceptional, strange, curious things” e.g. consider Karma kanda as an explanation for cancer - in general claiming causation and correlation equivalence without counterfactual experiments backing it up is technically not wrong because it is just hypothesis generation. 

This makes it feel like they have understood everything derived from the general principle within their epistemic system, but it is not necessarily the case. Every subdiscipline that the idea needs to be applied to has its own shapes and forms, and if we don’t respect the detailing of that discipline then we end up applying the idea as a shapeless form (e.g. consider a naive marxist analysis of caste mapping oppressors to Brahmanical Hegemony without considering the colonial aftertaste in such a framework that doesn’t allow a direct imposition of the structure of thought). The idea doesn’t get any concrete development at all. If you as a subject approach new material with such a mindset then you get as close to understanding the necessity of the movement of the subject from itself as if you had randomly sampled an explanation from an “idea space”. I.e. if I picked a random explanation as a framework for that field it would be as likely to explain the necessary and contingent developments within it as the application of this one random inert idea that I consider primary and move with. 

Questions:

How to think of it in relation to dialectics as a reactive or negative force (In a Deleuzian sense). what is being considered here is qualitatively different and dynamic enough that it almost “simulates” positivity.  At the same time pure positivity is definitely more schizo and breaks out of this too so I don't know how to reconcile it. I don't even know if my attempt at categorizing an orientation that is comes out of excess versus a dialectical approach is itself biased towards dialectics because this same categorization exists only as pure difference when seen from the perspective of excess

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