By Quentin Lauer

The 1st version of this identify used to be a lot acclaimed because the major interpretation and exposition of Hegel's "Phenomenology of Spirit." This revision, in accordance with carrying on with learn, retains this publication within the vanguard of Hegelian scholarship. the writer has made additions and corrections to his studying of this, Hegel's most crucial paintings, and he presents an outstanding interpretation of Hegel's language, in all of its complexity. To students it's going to stay an essential learn and scholars new to Hegelian philosophy will locate it approachable and transparent.

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Both are "rational," but not in the same way. It should be made clear that none of this constitutes a shift in focus on the part of Hegel. 12 This "divesting itself" is seen to be necessary because at any stage along the way consciousness is inadequate to its own object, an object which progressively reveals that it is more than the respective "mode" of consciousness takes it to be, and it reveals this to consciousness itself, which, then, forces itself to move on. , Spirit. The result, then, is inevitable: spirit's total consciousness of its total self; but Hegel is also convinced that he has not by some spiritual sleight of hand set up this result from the beginning.

V Self-Consciousness At this point in the dialectical movement a rather subtle switch takes place. Kant had pointed out that all awareness contains an element of self-awareness, an awareness that it is the same self which is the subject of its whole series of experiences. Fichte and Schelling had capitalized on this insight by making self-awareness the very heart of all awareness. Phenomenologically speaking, however, Hegel is not satisfied with this insight; it does not explain either how consciousness, having experienced the unsatisfactoriness of mere understanding, is forced to turn back on itself to examine its own activity in producing objects of which it is aware, or how the turning back is effected.

5 My purpose has caused me to follow Hegel's text very closelytoo closely, I am sure, for some tastesletting Hegel dictate my own order of presentation, allowing only one major break with Hegel's own order, that of reading the Preface as epilogue rather than as prologue. Even the examples and metaphors are for the most part Hegel's own, used not only with a view to illumining his text and not another, but also in order to avoid saying what Hegel himself is not saying. 6 Apart from the fact that disputing interpretations is not the purpose of this book, those who are familiar with other interpretations will recognize the differences without having them pointed out; those who are not will be spared remarks which are but a profession of critical acumen and do not facilitate the reading of Hegel's own text.

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