Phenomenology of Spirit (Galaxy Books)

Rating:
Summary: A Masterpiece
Review: Many will agree with me in saying that this is the most difficult text in the canon to read. But the profundity of Hegel's insights and the sheer range of topics he treats in this book are astounding. Whether he is discussing the famous master/slave relationship, epistemology, natural science, law, or religion, Hegel's views are always provocative. As other reviewers have mentioned, this book can be examined historically both backwards to Hume and Kant, and forwards toward phenomenology. But for me, this text is so valuable because I find so much that stands on its own. Hegel need not be seen "in context" to be appreciated. Though now almost 200 years old, Hegel's thesis that he had completed the progress of philosophy by recognizing the necessary development of the universal self-consciousness is still relevant, and not entirely untenable despite its grandiose appearance. This is a book that, in the broad view, does come together as a whole, despite scholars' focus on some parts over others. Even if you don't agree with Hegel, his influence on philosophy was immense, and many of the ideas expanded upon in his other works are given a preliminary treatment here. This is probably not a good book for beginners; unfortunately, Hegel never gave us anything like a primer. But for those with a bit of experience and the sensitivity to understand the subtleties of Hegel's sometimes confusing vocabulary, this is an endlessly rewarding book, Western philosophy at its very finest.

Rating:
Summary: Question of Trust
Review: _For it is the nature of humanity to press onward to agreement with others; human nature only really exists in an achieved community of minds_ Georg Wilhelm Friedrich Hegel (1770-1831).

The success of Hegel's philosophical construction is witnessed in its pervasive acceptance. It is generally understood that OBJECT and SUBJECT are interrelated in the development of knowledge through our experience. Our knowledge changes and so too does the object.

For example, we accept that a news report contains the bias of the reporter. Further, that deeper understanding is gained when we are able to correct our own misconceptions and yet move forward in our exploration. As Herr Doktor Hans Küng observes in his landmark text, DOES GOD EXIST, _The essential background of this phenomenology of spirit is that absolute knowledge and human knowledge from the very outset are not separate but are linked in a still unexplicated unity._

Hegel wrote this text because he desired to reconcile the philosophy and theology of his time. The French Enlightenment had left behind the anthropormophic representations of God with rigid understandings developed by the Greek philosophers, chiefly Plato and Aristotle. In its place was a rationalistic, Deistic image of a being existing in an intellectual or metaphysical sense. The Romantic age of Hegel was interested only in God in the world and the world in God.

The serious side of Hegel is well-known. What is less known is that Hegel writes with a clever sense of humour. When describing the habit our conscious has of judging our actions, he compares it to a servant, noting, _No man is a hero to his valet_. (#665). Professor Hegel also betrays a frustration with students who think themselves too clever. _Consequently, we do not need to import criteria; or make use of our own bright ideas and thoughts during the course of the inquiry. When we leave these aside, we succeed in contemplating the matter at hand as it is in and for itself._ (#84)

Hegel developed a system in which the understanding of anything is a function of the Object it-self, our understanding of the Object in our conscious mind (i.e. NOTION, speculative predicate) and what the object is becoming as the discrepencies between the Object and Notion are removed. This dialectic is continually growing and developing. Consciousness finds its knowledge does not correspond to its object. (i.e. the object does not stand the test). The criterion is then altered. The testing is not only a testing of what we know but also a testing of the criterion of what knowing is. The goal is necessarily fixed, in Hegel's mind, on the point where Notion and Object correspond.

Criticism of Hegel's philosophy disgrees with the humanistic, socio-political outcome that history would develop into a Utopia. The dialectic was seen in history by Hegel as developing ever better conditions through progress -- not an uncommon view of his time. Regretably, history has not co-operated. It seems that evil as being-within-itself has progressed as rapidly. Nonetheless, Hegel's system has yet to be supplanted, sublimated or superseded. Positivism has suceeded as the current frame of reference largely only by ignoring Hegel's speculative dialectic.

What does this mean to someone, like myself, who is interested in spiritual matters? Does Hegel's Phenomenoly of Spirit provide a tool to reconcile philosophy with theology as it was intended? I find that my spiritual commitment has indeed been strengthened. Hegel establishes the conscious as the portal for a spiritual relationship. My preconcieved notions are continually held in check as circumstance denies them. But rather than negating the reality of this relationship, a new form immediately arises. In the negation , the transition is made through which the progress through the complete series of forms comes about to a deeper spiritual commitment.

If you are interested in the philosophical and theological frame of reference of current western civilization, this book will interest you.

PAZ
Catrina