Hegel's Phenomenology of Mind

Hegel's Phenomenology of Mind
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The Phenomenology of Mind is Hegel's most widely discussed philosophical work. Hegel described the work 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». Focusing on topics in metaphysics, epistemology, physics, ethics, history, religion, perception, consciousness, and political philosophy, it is where Hegel develops his concepts of dialectic (including the master–slave dialectic), absolute idealism, ethical life, and Aufhebung. It had a profound effect in Western philosophy.

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Georg Wilhelm Friedrich Hegel. Hegel's Phenomenology of Mind

Hegel's Phenomenology of Mind

Table of Contents

Preface: On Scientific Knowledge

Introduction

A. Consciousness

I. Certainty at the Level of Sense-Experience — The “This”, And “Meaning”

II. Perception: Or Things and Their Deceptiveness3

III. Force and the Understanding-The World of. Appearance and the Supersensible World6

B. Self-Consciousness10

IV. The Truth which Conscious Certainty of Self Realizes

A. Independence and Dependence of Self-Consciousness Lordship and Bondage

B. Freedom of Self-Consciousness Stoicism: Scepticism: The Unhappy Consciousness

C. Free Concrete Mind24

Aa. Reason25

V. Reason’s Certainty and Reason’s Truth

A. Observation as a Process of Reason

A (1). Observation of Nature

A (2) Observation of Organic Nature

B. Observation of Self-Consciousness in its Pure Form and in its Relation to External Reality — Logical and Psychological Laws

C. Observation of the Relation of Self-Consciousness. To its Immediate Actuality — Physiognomy and Phrenology

Observation of the Relation of Self-Consciousness To its Immediate Actuality — Physiognomy and Phrenology.38

B. The Realization of Rational Self-Consciousness. Through its Own Activity

A. Pleasure and Necessity

B. The Law of the Heart, and the Frenzy. Of Self-Conceit

C. Virtue and the Course of the World

C. Individuality, which Takes Itself to Be Real. In and for Itself

A. Society as a Herd of Individuals: Deceit: "Actual Fact"

B. Reason as Lawgiver

C. Reason as Testing Laws

VI. Spirit53

A. Objective Spirit54 — The Ethical Order55

A. The Ethical World: Law Human and Divine: Man and Woman

B. Ethical Action. Knowledge, Human and Divine. Guilt and Destiny

C. The Condition of Right or Legal Status

B. Spirit in Self-Estrangement — The Discipline Of Culture

I. The World of Spirit in Self-Estrangement

A. Culture and its Realm of Actual Reality77

B. Belief and Pure Insight87

II. Enlightenment96

A. The Struggle of Enlightenment with. Superstition98

B. The True Result of Enlightenment107

III. Absolute Freedom and Terror109

C. Spirit in the Condition of Being Certain of Itself: Morality

A. The Moral View of the World

B. Dissemblance

Dissemblance114

C. Conscience: The “Beautiful Soul”: Evil and the Forgiveness of it

VII. Religion

Religion in General

A. Natural Religion

Natural Religion127

A. God as Light128

B. Plants and Animals as Objects of Religion133

C. The Artificer135

B. Religion in the Form of Art141

A. The Abstract Work of Art

B. The Living Work of Art

C. The Spiritual Work of Art

C. Revealed Religion168

VIII. Absolute Knowledge183

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Georg Wilhelm Friedrich Hegel

System of Science

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VIII. Absolute Knowledge

As regards truth in matters of historical fact-to deal briefly with this subject — so far as we consider the purely historical element, it will be readily granted that they have to do with the sphere of particular existence, with a content in its contingent and arbitrary aspects, features that have no necessity. But even bare truths of the kind, say, like those mentioned, are impossible without the activity of self-consciousness. In order to know any one of them, there has to be a good deal of comparison, books must be consulted, or in some way or other inquiry has to be made. Even in a case of direct perception, only when we know it along with the reasons behind it, is it held to be something of real value; although it is merely the naked fact itself that we are, properly speaking, supposed to be concerned about.

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