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impediments to philosophical cognition". As Hegel’s own announcement noted, it was to explain "what seems to him the need of philosophy in its present state; also about the presumption and mischief of the philosophical formulas that are currently degrading philosophy, and about what is altogether crucial in it and its study". It can thus be seen as a heuristic attempt at creating the need of philosophy (in the present state) and of what philosophy itself in its present state needs. This involves an exposition on the content and standpoint of philosophy, i.e, the true shape of truth and the element of its existence, 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
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others were written). Furthermore, according to some readers, Hegel may have changed his conception of the project over the course of the writing. Secondly, the book abounds with both highly technical argument in philosophical language, and concrete examples, either imaginary or historical, of developments by people through different states of consciousness. 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.
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knowledge as different from what it knows. Hegel and his readers will simply "look on" while consciousness compares its actual knowledge of the object—what the object is "for consciousness"—with its criterion for what the object must be "in itself". One would expect that, when consciousness finds that its knowledge does not agree with its object, consciousness would adjust its knowledge to conform to its object. However, in a characteristic reversal, Hegel explains that under his method, the opposite occurs.
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envisioned by that stage of consciousness. Thus, in attempting to resolve the discord between knowledge and object, consciousness inevitably alters the object as well. In fact, the new "object" for consciousness is developed from consciousness' inadequate knowledge of the previous "object". Thus, what consciousness really does is to modify its "object" to conform to its knowledge. Then the cycle begins anew as consciousness attempts to examine what it knows about this new "object".
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912:) to describe this method. 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. Thus, philosophy, according to Hegel, cannot just set out arguments based on a flow of deductive reasoning. Rather, it must look at actual consciousness, as it really exists.
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to the view itself, since, on the contrary, a knowledge of the development, including the prior positions through which a human being passed before adopting a position may make all the difference when it comes to comprehending his or her position, some aspects of the conception are still somewhat absurd and some of the details bizarre. Kaufmann also remarks that the very table of contents of the
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was published with the title “System of
Science: First Part: The Phenomenology of Spirit”. Some copies contained either "Science of the Experience of Consciousness", or "Science of the Phenomenology of Spirit" as a subtitle between the "Preface" and the "Introduction". On its initial publication, the
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undermines the entirety of the text. Oliver points out that for Hegel, every element of consciousness must be conceptualizable, but that in Hegel’s discussion of the family, woman is established as in principle unconceptualizable. Oliver writes that “unlike the master or slave, the feminine or woman
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Hegel explained his change of terminology. The triad terms "abstract–negative–concrete" contain an implicit explanation for the flaws in Kant's terms. The first term, "thesis", deserves its anti-thesis simply because it is too abstract. The third term, "synthesis", has completed the triad, making it
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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". While
Kaufmann viewed Hegel as right in seeing that the way a view is reached is not necessarily external
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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. First, Hegel wrote the book under close time constraints with little chance for revision (individual chapters were sent to the publisher before
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I saw the
Emperor – this world-soul – riding out of the city on reconnaissance. It is indeed a wonderful sensation to see such an individual, who, concentrated here at a single point, astride a horse, reaches out over the world and masters it ... this extraordinary man, whom it is impossible not to
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To resolve this paradox, Hegel adopts a method whereby the knowing that is characteristic of a particular stage of consciousness is evaluated using the criterion presupposed by consciousness itself. At each stage, consciousness knows something, and at the same time distinguishes the object of that
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that follows the progression of its protagonist, Spirit, through the history of consciousness, a characterization that remains prevalent among literary theorists. However, others contest this literary interpretation and instead read the work as a "self-conscious reflective account" that a society
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Sometimes Hegel used the terms "immediate–mediate–concrete" to describe his triads. The most abstract concepts are those that immediately present themselves to human consciousness. For example, the notion of Pure Being for Hegel was the most abstract concept of all. The negative of this infinite
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At each stage of development, Hegel, adds, "we" (Hegel and his readers) see this development of the new object out of the knowledge of the previous one, but the consciousness that they are observing does not. As far as it is concerned, it experiences the dissolution of its knowledge in a mass of
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will not find it. What one does find on looking at the table of contents is a very decided preference for triadic arrangements. ... But these many triads are not presented or deduced by Hegel as so many theses, antitheses, and syntheses. It is not by means of any dialectic of that sort that his
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As just noted, consciousness' criterion for what the object should be is not supplied externally but rather by consciousness itself. Therefore, like its knowledge, the "object" that consciousness distinguishes from its knowledge is really just the object "for consciousness"—it is the object as
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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. The knowledge is inadequate only because of that separation. At the end of the process, when the object has been fully
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word for "to appear", and the phenomenology of mind is thus the study of how consciousness or mind appears to itself. In Hegel's dynamic system, it is the study of the successive appearances of the mind to itself, because on examination each one dissolves into a later, more comprehensive and
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The
Preface to the text is a preamble to the scientific system and cognition in general. Paraphrased “on scientific cognition" in the table of contents, its intent is to offer a rough idea on scientific cognition, while at the same time aiming "to rid ourselves of a few forms which are only
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saw it as akin to a "Platonic
Dialogue ... between the great Systems of history." 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."
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447:. Hegel described the work, published in 1807, as an "exposition of the coming to be of knowledge". This is explicated through a necessary self-origination and dissolution of "the various shapes of spirit as stations on the way through which spirit becomes pure knowledge".
1099:. However, unlike Darwin, Hegel thought that organisms had agency in choosing to develop along this progression by collaborating with other organisms. Hegel understood this to be a linear process of natural development with a predetermined end. He viewed this end
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The
Hegelian method consists of actually examining consciousness' experience of both itself and of its objects and eliciting the contradictions and dynamic movement that come to light in looking at this experience. Hegel uses the phrase "pure looking at"
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does not contain the dormant seed of its opposite.” This means that Hegel’s feminine is nothing other than the negation of the masculine and as such it must be excluded from the story of masculine consciousness. Thus, Oliver argues, the
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without first having a criterion for what the
Absolute is, one that is superior to people's knowledge of the Absolute. Yet, people could only have such a criterion if they already had the improved knowledge that they seek.
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may be said to "mirror confusion" and that "faults are so easy to find in it that it is not worth while to adduce heaps of them." However, he excuses Hegel since he understands that the author of the
424:
1406:
The following table of contents follows the
Pinkard Translation. Some versions of the book's table of contents also group the last four together as a single section on a level with the first two.
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and impressed the idea of evolution on almost everybody's mind, was developmental." The idea is supremely suggestive but, in the end, untenable according to
Kaufmann: "The idea of arranging
972:"spiritualized" by successive cycles of consciousness' experience, consciousness will fully know the object and at the same time fully recognize that the object is none other than itself.
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that Hegel maintains is self-contradictory and impossible. Rather, he maintains, one must examine actual knowing as it occurs in real knowledge processes. This is why Hegel uses the term "
370:
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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
1372:
1039:(1996) affirms, that there are "thousands of triads" in Hegel's writings. Importantly, instead of using the famous terminology that originated with Kant and was elaborated by
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is a phenomenology of masculine consciousness; the universalist pretensions of the text are not achieved, as it leaves out the phenomenology of feminine consciousness.
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on a plateau outside the city. On the day before the battle, Napoleon entered the city of Jena. Later that same day, Hegel wrote a letter to his friend, the theologian
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through Kant, which he describes as having to first establish the nature and criteria of knowledge prior to actually knowing anything, because this would imply an
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In 2000, Terry Pinkard notes that Hegel's comment to Niethammer "is all the more striking since at that point he had already composed the crucial section of the
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had now officially passed to another land (Germany) that would complete 'in thought' what the Revolution had only partially accomplished in practice."
1035:
Regardless of (ongoing) academic controversy regarding the significance of a unique dialectical method in Hegel's writings, it is true, as Professor
636:), contains a second subsection (The Encyclopedia Phenomenology) that recounts in briefer and somewhat altered form the major themes of the original
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In the Introduction, Hegel addresses the seeming paradox that people cannot evaluate their faculty of knowledge in terms of its ability to know the
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The book consists of a Preface (written after the rest was completed), an Introduction, and six major divisions (of greatly varying size).
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knowledge, which is oxymoronic in Hegelian philosophy, instead, the Absolute is an endpoint of History, "spirit knowing itself as spirit"
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1320:"Absolute Knowing", Chapter VIII, "The Phenomenology of Spirit", translated by Kenley R. Dove, "The Philosophical Forum", Vol. 32, No 4
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Texts and Commentary: Hegel's Preface to His System in a New Translation With Commentary on Facing Pages, and "Who Thinks Abstractly?"
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Hegel describes a sequential progression from inanimate objects to animate creatures to human beings. This is frequently compared to
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1314:"Sense-Certainty", Chapter I, "The Phenomenology of Spirit", translated by Kenley R. Dove, "The Philosophical Forum", Vol. 32, No 4
1043:, Hegel used an entirely different and more accurate terminology for dialectical (or as Hegel called them, "speculative") triads.
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1317:"Stoicism", Chapter IV, B, "The Phenomenology of Spirit", translated by Kenley R. Dove, "The Philosophical Forum", Vol. 37, No 3
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When one looks for these terms in his writings, one finds so many occurrences that it may become clear that Hegel employed the
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626:"and both the two real sciences of philosophy, the Philosophy of Nature and the Philosophy of Spirit” as its second part. The
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contradictions, and the emergence of a new object for knowledge, without understanding how that new object has been born.
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663: with: coverage of the content of the book, which currently stops at the beginning of ch. 1. You can help by
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Hegel used two different sets of terms for his triads, namely, "abstract–negative–concrete" (especially in his
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1929:
1837:
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40:
1175:), followed by the pagination or paragraph number of the German original edition. It is also abbreviated as
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1844:. Cambridge Hegel Translations. Translated by Pinkard, Terry. Cambridge: Cambridge University Press.
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work was identified as Part One of a projected "System of Science", which would have contained the
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1874:"Chapter 8: They're Not Just Goddamn Trees: Hegel's Philosophy of Nature and the Avatar of Spirit"
1195:), followed by the pagination or paragraph number of the English translation used by each author.
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1118:, on the question of organisation, argued that Hegel's arrangement, "over half a century before
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saw it as the foundation of a larger "System of Science" that Hegel sought to develop, while
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which contains a preliminary discussion of Life and Desire, followed by two subsections: (A)
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Georg Wilhelm Friedrich Hegel: The Phenomenology of Spirit (Cambridge Hegel Translations)
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Hegel's Phenomenology of Spirit: Selections Translated and Annotated by Howard P. Kainz
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1009:
525:
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selections translated by Andrea Tschemplik and James H. Stam, in Steven M. Cahn, ed.,
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process of thesis–antithesis–synthesis has been controversially attributed to Hegel.
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Self-Sufficiency and Non-Self-Sufficiency of Self-Consciousness; Mastery and Servitude
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2085:(1974). "Sketch of a History of the Doctrine of the Ideal and the Real, Appendix".
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875:
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must give of itself in order to understand itself and therefore become reflective.
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147:
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Hegel's Epistemology: A Philosophical Introduction to the Phenomenology of Spirit.
1207:, translated by Peter Fuss and John Dobbins (University of Notre Dame Press, 2019)
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Freedom of Self-Consciousness: Stoicism, Skepticism, and the Unhappy Consciousness
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2012:
1987:
1951:
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335:
1307:"Introduction", "The Phenomenology of Spirit", translated by Kenley R. Dove, in
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Whoever looks for the stereotype of the allegedly Hegelian dialectic in Hegel's
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1915:
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Hegel: The Phenomenology of Spirit: Translated with introduction and commentary
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1092:
936:
864:
529:
515:
237:
2249:
Introduction to the Reading of Hegel: Lectures on the Phenomenology of Spirit.
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Inwardness and Existence: Subjectivity in/and Hegel, Heidegger, Marx and Freud
1268:(London: Harper & Row, 1967) Baillie (1872-1940) Baillie translation 1910.
232:
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2219:
2186:
1806:
1214:
869:
487:
455:
247:
1880:. The Blackwell Philosophy and Pop Culture Series. Wiley. pp. 104–114.
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The Unity of Hegel's "Phenomenology of Spirit": A Systematic Interpretation
1783:
1365:
1349:, by Leo Rauch and David Sherman. State University of New York Press, 1999.
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916:
741:
463:
128:
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996:
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213:
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The Logic of Desire: An Introduction to Hegel's Phenomenology of Spirit
1815:
1787:
1247:, translated by A. V. Miller with analysis of the text and foreword by
80:
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Georg Wilhelm Friedrich Hegel § Dialectics, speculation, idealism
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of 1807), as well as "immediate–mediate–concrete" (especially in his
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533:
520:
503:
491:
227:
1311:, "Hegel's Concept of Experience" (New York: Harper & Row, 1970)
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576:
548:
467:
2551:
1104:
1060:
580:
537:
2416:, Princeton and Oxford : Princeton University Press, 2005,
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The Crisis of European Sciences and Transcendental Phenomenology
1347:
Hegel's Phenomenology of Self-consciousness: text and commentary
1274:, translated with introduction, running commentary and notes by
2093:
770:
The Actualization of Rational Self-Consciousness Through Itself
740:, which has been essential to the work of philosophers such as
471:
1437:
1435:
1924:. John Heckman, Samuel Cherniak (trans.) (reprint ed.).
1788:""Antigone's Ghost: Undoing Hegel's Phenomenology of Spirit""
1073:
794:
495:
122:
2414:
Phenomenology of Spirit: Translation and Running Commentary
1971:. Bloomsbury Philosophy Dictionaries. Bloomsbury Academic.
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concrete and no longer abstract by absorbing the negative.
2477:
Electronic versions of the English translation of Hegel's
2284:
Hegel's Idealism: the Satisfactions of Self-Consciousness.
1921:
Genesis and Structure of Hegel's "Phenomenology of Spirit"
1415:"Absolute Knowing," for Hegel, is not to be confused with
948:
Whereas the Preface was written after Hegel completed the
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Individuality, Which, to Itself, is Real in and for Itself
528:, and "has been praised and blamed for the development of
148:
2402:
Evanston, Illinois : Northwestern University Press.
1670:
1668:
575:
Hegel was putting the finishing touches to this book as
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of 1812), depending on the scope of his argumentation.
1665:
1632:
1509:
1507:
2547:
Half Hour Hegel: The Complete Phenomenology of Spirit
1680:
736:. This section contains Hegel's famous discussion of
435:) is the most widely discussed philosophical work of
2344:
Hegel's Phenomenology. Dialogues on the Life of Mind
2081:
2038:. Philosophical papers. Cambridge University Press.
1692:
1653:
1860:
Georg Wilhelm Friedrich Hegel: The Science of Logic
1704:
1504:
1296:(South Bend: University of Notre Dame Press, 1977)
2356:. Evanston, Ill.: Northwestern University Press.
2558:
2166:"Hegel's "Phenomenology" and Postmodern Thought"
1528:
804:Spirit Alienated from Itself: Cultural Formation
798:which is again divided into three chapters: (A)
564:"Hegel and Napoleon in Jena" (illustration from
1017:
439:; its German title can be translated as either
1989:Hegel's Phenomenology. The Sociality of Reason
1953:Hegel. Reinterpretation, Texts, and Commentary
1278:(Princeton: Princeton University Press, 2004)
1272:Hegel's Preface to the Phenomenology of Spirit
1023:Hegel. Reinterpretation, Texts, and Commentary
2286:Cambridge: Cambridge University Press, 1989.
1141:"finished the book under an immense strain".
502:, it is where Hegel develops his concepts of
450:The book marked a significant development in
398:
2193:
826:, which is divided into three chapters: (A)
164:
50:
2443:History and Truth in Hegel’s Phenomenology.
1326:. The Pennsylvania State University Press.
1205:G. W. F. Hegel: The Phenomenology of Spirit
1148:argues that Hegel’s discussion of women in
952:, the Introduction was written beforehand.
2531:Detailed audio commentary by an academic:
2299:Hegel's Idea of a Phenomenology of Spirit.
764:which is divided into three chapters: (A)
629:Encyclopedia of the Philosophical Sciences
405:
391:
302:Encyclopedia of the Philosophical Sciences
25:
16:1807 book by Georg Wilhelm Friedrich Hegel
2500:, including a running translation of the
2412:Yovel, Yirmiyahu, Hegel's Preface to the
1914:
1805:
1558:
2035:Truth and Progress: Philosophical Papers
1946:
1766:
1750:
1734:
1722:
559:
2445:Bloomington: Indiana University Press.
2268:Cambridge: Cambridge University Press.
2233:Bloomington: Indiana University Press.
2199:"The Idea of a Phenomenology of Spirit"
2114:
2010:
1985:
1674:
1622:
1574:
1494:
1471:"Hegel to Niethammer; October 13, 1806"
1453:
1198:
1080:
915:Hegel also argues strongly against the
189:University of Illinois Urbana-Champaign
2572:Works by Georg Wilhelm Friedrich Hegel
2559:
2502:Preface to the Phenomenology of Spirit
2353:Tropes of Transport: Hegel and Emotion
2329:Imre Lakatos and the Guises of Reason.
2052:
1878:Avatar and Philosophy: Learning to See
1871:
1782:
1686:
940:integrated form or structure of mind.
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2380:Hegel and the Phenomenology of Spirit
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1964:
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1534:
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1441:
1077:can mean either 'mind' or 'spirit').
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979:
554:
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1611:Introduction to the Reading of Hegel
647:
1876:. In Dunn, G.A.; Irwin, W. (eds.).
1217:(Cambridge University Press, 2018)
1165:The work is usually abbreviated as
919:emphasis of modern philosophy from
867:famously interpreted the work as a
583:troops on October 14, 1806, in the
309:Elements of the Philosophy of Right
13:
2136:
935:". "Phenomenology" comes from the
808:Spirit Certain of Itself: Morality
14:
2598:
2472:
2149:. University of Wisconsin Press.
1965:Magee, G.A. (2010). "Evolution".
762:The Certainty and Truth of Reason
2514:
2314:Hegel: Phenomenology and System.
2231:Hegel's Phenomenology of Spirit.
1251:(Oxford: Clarendon Press, 1977)
1234:(Oxford University Press, 2018)
691:is divided into three chapters:
651:
199:
2582:Modern philosophical literature
1776:
1644:
1600:
1595:Hegel's Phenomenology of Spirit
1584:
1409:
1063:using a different terminology.
1008:thought moves up the ladder to
943:
31:Title page of the first edition
2017:. Cambridge University Press.
1910:Hegel's Ladder (Vol 1 & 2)
1838:Hegel, Georg Wilhelm Friedrich
1519:
1463:
1400:
1341:Classics of Western Philosophy
1160:
746:Alexandre Kojève, among others
604:in which he remarked that the
524:. It had a profound effect in
1:
2391:An introduction for students.
2301:University of Chicago Press.
2056:Reading Hegel's Phenomenology
1930:Northwestern University Press
1900:: CS1 maint: date and year (
1825:
589:Friedrich Immanuel Niethammer
437:Georg Wilhelm Friedrich Hegel
378:Georg Wilhelm Friedrich Hegel
206:Georg Wilhelm Friedrich Hegel
41:Georg Wilhelm Friedrich Hegel
2510:. Bilingual, with Dictionary
2426:Westphal, Kenneth R., 2003.
2053:Russon, John Edward (2004).
1865:
1426:
1110:
1103:as its ultimate purpose and
643:
20:The Phenomenology of Spirit
7:
2524:public domain audiobook at
2297:Forster, Michael N., 1998.
2121:. Oxford University Press.
1842:The phenomenology of spirit
1353:
1183:The Phenomenology of Spirit
1150:The Phenomenology of Spirit
726:The Truth of Self-Certainty
710:Force and the Understanding
617:The Phenomenology of Spirit
441:The Phenomenology of Spirit
419:The Phenomenology of Spirit
288:The Phenomenology of Spirit
184:The Phenomenology of Spirit
10:
2603:
1994:Cambridge University Press
1830:
1173:Phänomenologie des Geistes
1084:
988:
886:
433:Phänomenologie des Geistes
167:Phänomenologie des Geistes
52:Phänomenologie des Geistes
2587:Books about consciousness
2521:The Phenomenology of Mind
2486:Marxists Internet Archive
2197:; Jackson, F. L. (2003).
1193:The Phenomenology of Mind
1144:The feminist philosopher
800:True Spirit, Ethical Life
445:The Phenomenology of Mind
178:
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146:
134:
120:
112:
104:Published in English
102:
94:
86:
76:
68:
58:
46:
36:
24:
2456:Kalkavage, Peter, 2007.
2441:Westphal, Merold, 1998.
2088:Parerga and Paralipomena
2065:Indiana University Press
2011:Pinkard, Terry (2001) .
1807:10.2979/HYP.1996.11.1.67
1444:, p. 468, Appendix.
1393:
632:, in its third section (
458:. Focusing on topics in
2508:Phenomenology of Spirit
2430:Indianapolis: Hackett.
2331:Duke University Press.
2316:Indianapolis: Hackett.
1986:Pinkard, Terry (1996).
1948:Kaufmann, Walter Arnold
1337:Phenomenology of Spirit
1245:Phenomenology of Spirit
1155:Phenomenology of Spirit
508:lord-bondsman dialectic
2567:1807 non-fiction books
2498:Translating Hegel blog
2342:Loewenberg, J., 1965.
2118:In the Spirit of Hegel
2115:Solomon, R.C. (1985).
1872:Lawler, James (2014).
1033:
847:contains one chapter:
819:contains one chapter:
785:contains one chapter:
757:contains one chapter:
721:contains one chapter:
598:
571:
432:
165:
51:
2539:Phenomenology of Mind
2535:The Bernstein Tapes:
2492:Phenomenology of Mind
2479:Phenomenology of Mind
2378:Stern, Robert, 2002.
2350:Pahl, Katrin (2012).
2327:Kadvany, John, 2001,
2312:Harris, H. S., 1995.
1908:H. S. Harris (1997).
1262:Phenomenology of Mind
1085:Further information:
1001:
593:
563:
542:death of God theology
2083:Schopenhauer, Arthur
2061:Bloomington, Indiana
1968:The Hegel Dictionary
1858:G. W. Hegel (2015).
1549:, p. 467, §807.
1525:Hegel 2015, p. 21.9.
1387:De divisione naturae
1199:English translations
1081:Unfolding of species
896:predecessors (Kant,
738:lordship and bondage
634:Philosophy of Spirit
500:political philosophy
295:The Science of Logic
2382:London: Routledge.
1650:Harris 1997, p. 30.
1097:evolutionary theory
1087:Spiritual evolution
612:Publication history
63:James Black Baillie
47:Original title
21:
2481:are available at:
2460:. Paul Dry Books.
2032:Rorty, R. (1998).
2014:Hegel. A Biography
1926:Evanston, Illinois
1641:, p. 12, §16.
1010:absolute knowledge
985:Hegelian dialectic
980:Important concepts
719:Self-Consciousness
696:Sensuous-Certainty
572:
555:Historical context
526:Western philosophy
365:Related categories
19:
2466:978-1-589-88037-5
2408:978-0-810-11693-1
2392:
2280:Pippin, Robert B.
2245:Kojève, Alexandre
2227:Heidegger, Martin
2128:978-0-195-36512-2
2074:978-0-253-21692-2
2045:978-0-521-55686-6
2024:978-0-521-00387-2
2003:978-0-521-56834-0
1978:978-1-847-06591-9
1956:. New York City:
1887:978-1-118-88676-2
1607:Kojève, Alexandre
1591:Heidegger, Martin
1125:Origin of Species
836:Revealed Religion
681:
680:
567:Harper's Magazine
512:absolute idealism
415:
414:
326:Absolute idealism
194:
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173:Project Gutenberg
95:Publication place
2594:
2577:Philosophy books
2544:Gregory Sadler,
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1360:Process theology
1309:Martin Heidegger
1292:, translated by
1264:, translated by
1230:, translated by
1213:, translated by
1053:Science of Logic
1031:
1030:
925:infinite regress
880:Alexandre Kojève
876:Martin Heidegger
852:Absolute Knowing
845:Absolute Knowing
832:The Art-Religion
828:Natural Religion
766:Observing Reason
676:
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623:Science of Logic
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331:British idealism
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2262:Taylor, Charles
2201:
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2137:Further reading
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2098:Clarendon Press
2075:
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2004:
1979:
1940:
1916:Hyppolite, Jean
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1396:
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1343:(Hackett, 2007)
1294:Walter Kaufmann
1276:Yirmiyahu Yovel
1201:
1163:
1116:Walter Kaufmann
1113:
1089:
1083:
1032:
1019:Walter Kaufmann
1016:
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929:foundationalism
917:epistemological
894:German Idealist
889:
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661:needs expansion
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506:(including the
452:German idealism
423:
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357:Young Hegelians
352:Right Hegelians
336:German idealism
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113:Media type
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1767:Kaufmann 1965
1763:
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2399:
2396:Stewart, Jon
2388:0-41521788-1
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2328:
2322:0-87220281-X
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2107:0-19824508-4
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2013:
1988:
1967:
1952:
1939:0-81010594-2
1920:
1909:
1877:
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1800:(1): 67–90.
1797:
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1746:
1730:
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1706:
1694:
1682:
1675:Solomon 1985
1655:
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1623:Pinkard 1996
1618:
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1594:
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1575:Pinkard 1996
1570:
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1495:Pinkard 2001
1490:
1480:September 1,
1478:. Retrieved
1475:marxists.org
1474:
1465:
1454:Pinkard 1996
1449:
1417:foundational
1416:
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1366:Sittlichkeit
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1346:
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1332:0-27101076-2
1323:
1302:0-26801069-2
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1146:Kelly Oliver
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1123:
1114:
1090:
1072:
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1058:
1051:
1047:
1045:
1041:J. G. Fichte
1037:Howard Kainz
1034:
1022:
1004:
1002:
994:
974:
970:
966:
962:
954:
949:
947:
944:Introduction
914:
909:
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868:
863:
859:
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769:
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761:
754:
742:Frantz Fanon
733:
729:
725:
718:
709:
702:
695:
688:
682:
669:
665:adding to it
660:
637:
633:
627:
621:
616:
615:
601:
599:
594:
574:
565:
519:
516:ethical life
464:epistemology
449:
444:
440:
418:
417:
416:
307:
300:
293:
286:
182:
1687:Lawler 2014
1161:Referencing
997:dialectical
995:The famous
546:historicist
460:metaphysics
220:Forerunners
214:Hegelianism
179:Translation
2561:Categories
2090:, Volume 1
1826:References
1769:, p.
1753:, p.
1737:, p.
1711:Magee 2010
1699:Rorty 1998
1660:Hegel 2018
1639:Hegel 2018
1625:, p.
1577:, p.
1561:, p.
1547:Hegel 2018
1535:Hegel 2018
1514:Hegel 2018
1497:, p.
1456:, p.
1442:Hegel 2018
1025:. p.
989:See also:
834:, and (C)
806:, and (C)
772:, and (C)
753:(C), (AA)
703:Perceiving
606:Revolution
484:perception
276:Principal
81:Philosophy
59:Translator
2372:867784716
2220:1209-0689
2187:1209-0689
1958:Doubleday
1918:(1979) .
1896:cite book
1866:Secondary
1840:(2018) .
1427:Citations
1380:Weltgeist
1111:Criticism
921:Descartes
902:Schelling
644:Structure
534:communism
521:Aufhebung
504:dialectic
492:existence
425:‹See Tfd›
268:Schelling
263:Hölderlin
228:Aristotle
154:B2928 .E5
129:929308074
87:Published
2537:Hegel’s
2526:LibriVox
2490:Hegel's
2398:, 2000.
2282:, 1989.
2264:, 1975.
2229:, 1988.
2164:(2000).
2145:, 1989.
1950:(1965).
1786:(1996).
1354:See also
1185:) or as
1021:(1965).
1015:—
957:Absolute
824:Religion
817:Religion
732:and (B)
596:admire.
581:Prussian
579:engaged
577:Napoleon
549:nihilism
480:religion
468:ontology
243:Rousseau
69:Language
2552:YouTube
1831:Primary
1816:3810356
1793:Hypatia
1105:destiny
1061:Kantian
887:Preface
850:(VIII)
570:, 1895)
538:fascism
476:history
318:Schools
238:Spinoza
98:Germany
77:Subject
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1120:Darwin
900:, and
898:Fichte
830:, (B)
822:(VII)
802:, (B)
790:Spirit
783:Spirit
768:, (B)
755:Reason
708:(III)
472:ethics
454:after
429:German
258:Fichte
253:Goethe
72:German
37:Author
2202:(PDF)
2169:(PDF)
1812:JSTOR
1563:11–12
1499:228–9
1394:Notes
1074:Geist
937:Greek
843:(DD)
815:(CC)
795:Geist
788:(VI)
781:(BB)
724:(IV)
705:, and
701:(II)
496:logic
278:works
233:Böhme
116:Print
2462:ISBN
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2368:OCLC
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1998:ISBN
1973:ISBN
1934:ISBN
1902:link
1882:ISBN
1846:ISBN
1482:2022
1328:ISBN
1298:ISBN
1280:ISBN
1253:ISBN
1236:ISBN
1219:ISBN
927:, a
760:(V)
744:and
717:(B)
694:(I)
687:(A)
544:and
518:and
498:and
248:Kant
123:OCLC
108:1910
90:1807
2550:on
1802:doi
1771:152
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1739:149
1168:PdG
1130:all
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