By Richard Dien Winfield
Hegel's Phenomenology of Spirit: A serious Rethinking in Seventeen Lectures presents a transparent and philosophically attractive research of Hegel's first masterpiece, probably the main progressive paintings of contemporary philosophy. The ebook publications the reader on an highbrow experience that takes up Hegel's progressive technique of paving the best way for doing philosophy with no presuppositions via first accomplishing a phenomenological research of figuring out because it seems.
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Additional resources for Hegel's Phenomenology of Spirit: A Critical Rethinking in Seventeen Lectures
Why this is so becomes clear when we consider with what phenomenology must begin. 23 Introduction 25 PART 4 Phenomenology takes up knowing as it appears, construed in terms of the opposition of consciousness. In the introduction to the Phenomenology of Spirit, Hegel briefly sketched the polar character of this knowing and indicated how it examines itself without need of our positive meddling. Moreover, he has indicated how the self-examination of such knowing leads to “inversions of consciousness” whereby new shapes arise.
Any such investigation, where there is a difference between knowing and its object, cannot make an absolute beginning, because it must employ a thinking or knowing for which it does not account in its investigation. Non-logical investigations must take up the thinking they employ as ready at hand and ready to use, assuming its authority without further ado. Accordingly, nonlogical “sciences” are automatically conditioned rather than unconditioned, or relative rather than absolute, because they are relative to the assumption of the knowing or the thinking that they employ.
As much as consciousness may attempt to know its object as “this” or “here” or “now” or what “I” sense, it cannot express therein what it means to confront. As Hegel observers, there is still one last gambit left and that is for sensecertainty to take the entirety of its relationship as the anchor of its knowledge. 8 That is, consciousness must try to get at its truth by dealing not just with the givenness of its object, nor just with the givenness of its own relating as the “I,” but to do both at once.