By Quentin Lauer
The 1st variation of this name was once a lot acclaimed because the major interpretation and exposition of Hegel's "Phenomenology of Spirit." This revision, in accordance with carrying on with study, retains this e-book within the leading edge of Hegelian scholarship. the writer has made additions and corrections to his interpreting of this, Hegel's most vital paintings, and he presents a superb interpretation of Hegel's language, in all of its complexity. To students it's going to stay an vital learn and scholars new to Hegelian philosophy will locate it approachable and transparent.
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Extra info for A reading of Hegel's Phenomenology of spirit
N. Findlay, "The Contemporary Relevance of Hegel," in MacIntyre, Hegel, p. 11). Page 4 There can be no question that the dialectical movement is easier to follow, even to accept, in its earlier stages. At this point, perhaps, one can but take it on faith that the effort to follow it, even without accepting it, in its later stages will prove rewarding. It will be impossible, however, to follow the movement of Hegel's phenomenological dialectic in either its earlier or its later stages if the book is not read from beginning to end as a phenomenology of Spirit.
The first is the problem of Hegel's style: to unravel its intricacies in one's own reading in such a way as not to fail to recognize that its very involutedness is for the most part integral to the dialectical movement of the thought, even though there are times when one legitimately has to wonder whether things have to be so complicated. Frequently the style is ponderous, but frequently, too, one overcomes that ponderosity only at the risk of obscuring rather than clarifying the thought. So much by way of excuse for the many ponderous (alas, even tedious) pages which follow.
At this point, perhaps, one can but take it on faith that the effort to follow it, even without accepting it, in its later stages will prove rewarding. It will be impossible, however, to follow the movement of Hegel's phenomenological dialectic in either its earlier or its later stages if the book is not read from beginning to end as a phenomenology of Spirit. " That this should have become a "Phenomenology of Spirit," however, was inevitable, not merely in the sense that the initial investigation turns out to be thatby the very "logic" of conscious activitybut also in the sense that Hegel is convinced from the beginning that the odyssey he describes is a "spiritual'' one; that consciousness, if permitted to reveal itself, will reveal itself at every level as a "spiritual," as opposed to "natural," activity.