The Phenomenology of Spirit (1807) is Georg Wilhelm Friedrich
Hegel's most broadly talked about philosophical work. Hegel's first book, it
depicts the three-arrange rationalistic existence of Spirit. Its German title
can be interpreted as either The Phenomenology of Spirit or The Phenomenology
of Mind, in light of the fact that the German word Geist has the two
implications. The book's working title, which likewise showed up in the main
version, was Science of the Experience of Consciousness. On its underlying
production (see cover picture on right), it was recognized as Part One of an
anticipated "Arrangement of Science", of which the Science of Logic
was the second part. A littler work, titled Philosophy of Spirit (likewise
deciphered as "Reasoning of Mind"), shows up in Hegel's Encyclopedia
of the Philosophical Sciences, and relates in briefer and fairly changed shape
the significant topics of the first Phenomenology.
Phenomenology was the premise of Hegel's later theory and
denoted a critical advancement in German optimism after Kant. Concentrating on
subjects in power, epistemology, material science, morals, history, religion,
discernment, cognizance, and political rationality, The Phenomenology is the
place Hegel builds up his ideas of logic (counting the master– slave logic),
total vision, moral life, and Aufhebung. The book had a significant impact in
Western theory, and "has been applauded and rebuked for the advancement of
existentialism, socialism, one party rule, passing of God religious philosophy,
and historicist nihilism."
Hegel was putting the completing touches to this book as
Napoleon connected with Prussian troops on October 14, 1806, in the Battle of
Jena on a level outside the city. On the day preceding the fight, Napoleon
entered the city of Jena. Hegel described his impressions in a letter to his companion
Friedrich Immanuel Niethammer:
I saw the Emperor – this world-soul – riding out of the city
on observation. It is without a doubt an awesome sensation to see such a
person, who, accumulated here at a solitary point, on the back of a stallion, connects
over the world and experts it . . . this phenomenal man, whom it is
inconceivable not to respect.
Pinkard takes note of that Hegel's remark to Niethammer
"is all the all the more striking since by then he had effectively made
the critical area out of the Phenomenology in which he commented that the
Revolution had now formally go to another land (Germany) that would finish 'in
thought' what the Revolution had just mostly achieved by and by.
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