Rather, it must look at actual consciousness, as it really exists. (I'd have to look up exactly what he said but it's from his book "Opening of Hegel's Logic"). The Phenomenology of Spirit was published with the title “System of Science: First Part: The Phenomenology of Spirit”. *"Should you ever intend to dull the wits of a young man and to incapacitate his brains for any kind of thought whatever, then you cannot do better than give him Hegel to read. It's back on his website now: http://terrypinkard.weebly.com/phenomenology-of-spirit-page.html. Hegel's The Phenomenology of Spirit (1807) is one of the most influential texts in the history of modern philosophy. The famous dialectical process of thesis–antithesis–synthesis has been controversially attributed to Hegel. In it, Hegel proposed an arresting and novel picture of the relation of mind to world and of people to each other. This is why Hegel uses the term "phenomenology". As far as it is concerned, it experiences the dissolution of its knowledge in a mass of contradictions, and the emergence of a new object for knowledge, without understanding how that new object has been born. Pinkard let me teach his translation in a grad course a few years back--I thought it was fantastic. Thus, what consciousness really does is to modify its "object" to conform to its knowledge. A good rule of thumb with Hegel is if you understand it on your first reading, it hasn't been faithfully translated. [19][20] However, unlike Darwin, Hegel thought that organisms had agency in choosing to develop along this progression by collaborating with other organisms. First, Hegel wrote the book under close time constraints with little chance for revision (individual chapters were sent to the publisher before others were written). The Encyclopedia of the Philosophical Sciences, in its third section (Philosophy of Spirit), contains a second subsection (The Encyclopedia Phenomenology) that recounts in briefer and somewhat altered form the major themes of the original Phenomenology. You can find it at his Georgetown website for free as well (or, you could a month or two ago). The negative of this infinite abstraction would require an entire Encyclopedia, building category by category, dialectically, until it culminated in the category of Absolute Mind or Spirit (since the German word, 'Geist', can mean either 'Mind' or 'Spirit'). 32, No 4, "Stoicism", Chapter IV, B, "The Phenomenology of Spirit", translated by Kenley R. Dove, "The Philosophical Forum", Vol. It covers much of the same ground, but from a somewhat different perspective. "[28] The idea is supremely suggestive but in the end, untenable according to Kaufmann: "The idea of arranging all significant points of view in such a single sequence, on a ladder that reaches from the crudest to the most mature, is as dazzling to contemplate as it is mad to try seriously to implement it". [20][21] He viewed this end teleologically as its ultimate purpose and destiny. [17] Notable is the presence of the discussion of the dialectic of the lord and bondsman. The reason for this reversal is that, for Hegel, the separation between consciousness and its object is no more real than consciousness' inadequate knowledge of that object. Miller is by far the best available, though it's far from unproblematic. phil of lang., logic, history of analytic phil. See Kojéve (1980, p.155). [22][21], Spirit = revealed Totality of Being = ((subjective) Revelation + (objective) Being) =  (Knowledge + Real) = (Subject + Object)[23], System = Subject<->Object [Subject reveals Object, Subject is revealed in Object], Self = Time[24] = Man[25] = Action = Negativity = Selbst, Man ≠ Sein⊃    Man = non-being, nothingness, Nicht-sein⊃    Time = Nothingness⊃    Time = annihilation of Space/given Being/Sein[26], Arthur Schopenhauer criticized Phenomenology of Spirit as being characteristic of the vacuous verbiage he attributed to Hegel. Subtitled “on scientific cognition", its intent is to offer a rough idea on scientific cognition, and thus, making "any attempt to follow it out in detail . Whoever looks for the stereotype of the allegedly Hegelian dialectic in Hegel's Phenomenology will not find it. Hegel was putting the finishing touches to this book as Napoleon engaged Prussian troops on October 14, 1806, in the Battle of Jena on a plateau outside the city. It had a profound effect in Western philosophy, and "has been praised and blamed for the development of existentialism, communism, fascism, death of God theology, and historicist nihilism".[3]. : askphilosophy. Due to its obscure nature and the many works by Hegel that followed its publication, even the structure or core theme of the book itself remains contested. Later that same day Hegel wrote a letter to his friend the theologian Friedrich Immanuel Niethammer: I saw the Emperor – this world-soul – riding out of the city on reconnaissance. "[11] It has also been called "a philosophical roller coaster ... with no more rhyme or reason for any particular transition than that it struck Hegel that such a transition might be fun or illuminating."[12]. [27], Walter Kaufmann, on the question of organisation argued that Hegel's arrangement "over half a century before Darwin published his Origin of Species and impressed the idea of evolution on almost everybody's mind, was developmental. That said, it's nice to have a physical copy to mark up and carry around, and Pinkard is only electronic at this point. The relationship between these is disputed: whether Hegel meant to prove claims about the development of world history, or simply used it for illustration; whether or not the more conventionally philosophical passages are meant to address specific historical and philosophical positions; and so forth. I believe that almost everyone thinks Terry Pinkard's translation is better than any of the older ones. The most abstract concepts are those that present themselves to our consciousness immediately. This involves an exposition on the content and standpoint of philosophy, i.e, the true shape of truth and the element of its existence,[16] that is interspersed with polemics aimed at the presumption and mischief of philosophical formulas and what distinguishes it from that of any previous philosophy, especially that of his German Idealist predecessors (Kant, Fichte, and Schelling). If consciousness just pays attention to what is actually present in itself and its relation to its objects, it will see that what looks like stable and fixed forms dissolve into a dialectical movement.

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