Download Hegel's Phenomenology of Spirit: A Critical Guide (Cambridge by Dean Moyar, Michael Quante PDF

By Dean Moyar, Michael Quante

Hegel's Phenomenology of Spirit, first released in 1807, is a piece with few equals in systematic integrity, philosophical originality and historic effect. This selection of newly-commissioned essays, contributed via major Hegel students, examines all facets of the paintings, from its argumentative thoughts to its carrying on with relevance to philosophical debates. the gathering combines shut research with wide-ranging assurance of the textual content, and likewise strains connections with debates extending past Hegel scholarship, together with matters within the philosophy of language, philosophy of brain, philosophy of motion, ethics, and philosophy of faith. In exhibiting essentially that we've got now not but exhausted the Phenomenology's insights, it demonstrates the necessity for modern philosophers to interact with Hegel.

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Additional resources for Hegel's Phenomenology of Spirit: A Critical Guide (Cambridge Critical Guides)

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31 Now the standard as such is not just an external presupposition since it is intrinsic to each form of consciousness and set up by consciousness itself. To my mind this is – prima facie at least – a legitimate conception to the extent that it is possible to typify different classes of epistemic claims according to different criteria of epistemic justification. A problem does, however, arise regarding the systematic interconnection of these claims in the Phenomenology. According to Hegel, no shape of consciousness meets its standard except ‘‘absolute knowing’’ as the fully developed form of selfconsciousness or self-knowledge.

Second, we should be led by the ‘‘method of carrying out the inquiry’’ (58, {81). This characterizes, within the horizon of appearing knowledge, 14 This heading on the subsequently inserted title page of the Phenomenology is not rendered in the English edition. Hegel’s program and its implementation 29 not the ‘‘idea of the whole’’ but the way to this idea. It is the way through which the natural consciousness has to pass to true knowledge, not on its own, but together with philosophizing knowledge.

But the goal has been fully attained, and the presentation of appearing knowledge has become a ‘‘self-completing skepticism,’’ only when the natural consciousness itself has been brought to a decisive insight. It must realize that it cannot end in skeptical knowledge of its ignorance, but that there is at least one point in its appearing knowledge through which it can pass over without alternative to that philosophical knowledge (to knowledge that is no longer merely appearing, but rather actual knowledge).

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