By Quentin Lauer
Quentin Lauer is among the top writers on Hegel. learn his different books too. particularly the "Essays in Hegelian Dialectic" between others.
Hegel is tough to appreciate first and foremost, Mr. Lauer makes the duty a piece more uncomplicated. even if extra introductory fabrics could be wanted for many readers ahead of this one is learn.
Read Online or Download A Reading of Hegel's "Phenomenology of Spirit PDF
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Extra resources for A Reading of Hegel's "Phenomenology of Spirit
II Sense Certainty It is with an absolutely minimal form of consciousness that the process begins, a form which appears to be foolproof because consciousness is not permitted to introduce any distortion into the presentation of its object. Sensation, then, is most certain of its object because the senses present that object with utmost immediacy. In fact, however, consciousness soon finds out that its certainty is illusory since it cannot say of what it is certain, and that its immediacy, too, is illusory since unless the subject sensing confer meaning there is no meaning to what it does say.
The master, as master of the slave, cannot move from his empty certainty of self to genuine self-consciousness; "he is, thus, not certain of truly being for himself; rather, his truth is the inessential consciousness and its inessential activity" (p. 147/237/192). Â . Crucial here is the contention that neither dependence 47 Roger Garaudy, Dieu est mort: Ã tude sur Hegel (Paris: Presses Universitaires de France, 1962), pp. 228-29. 48 One might find more room for Garaudy's sort of caviling in the following passage from the Philosophy of Right: "To adhere to man's absolute freedomone aspect of the matteris eo ipso to condemn slavery.
148/237/194). The fear of death relieves him of any fear of change. (3) Nor is it merely a question of consciousness of possible change; the slave can bring about the change; by serving the master he has learned that; and because the consciousness of the slave is responsible for whatever objectivity the master's being-in-himself had, the slave can bring that about, too. "Being-for-self is not simply this abstract 51Hegel's Phenomenology, p. 88. 52 It is here that the one-sided socio-political interpretation which KojÃ¨ve gives of this dialectic (and through it to the whole of the Phenomenology) becomes particularly insidious.
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