Download PDF by Quentin Lauer: A reading of Hegel's Phenomenology of spirit

By Quentin Lauer

ISBN-10: 0823213552

ISBN-13: 9780823213559

The 1st variation of this identify was once a lot acclaimed because the best interpretation and exposition of Hegel's "Phenomenology of Spirit." This revision, according to carrying on with learn, retains this publication within the vanguard of Hegelian scholarship. the writer has made additions and corrections to his interpreting of this, Hegel's most vital paintings, and he offers a great interpretation of Hegel's language, in all of its complexity. To students it's going to stay an quintessential research and scholars new to Hegelian philosophy will locate it approachable and transparent.

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E Hegel, "Einleitung des Herausgebers," Phiinome-nologie des Geistes, ed. Johannes Hoffmeister, 6th ed. [Hamburg: Meiner, 1952], p. vi). Truly, the problem of method cannot be treated in an Introduction. 16 "Luther made the Bible and you have made Homer speak German. This is the greatest gift which can be given to a people; for a people remains barbaric and fails to see the excellence it knows as its own true property as long as it does not come to know it in its own language. If you wish to forget these two examples, I still want to say of my own efforts that I will try to teach philosophy to speak German.

The first of the page numbers inserted in parentheses into the text, then, refers to the Hoffmeister edition of Hegel's Phänomenologie des Geistes. But since some readers may also want to consult a complete English translation of the text, I have added, in the same parentheses, references to the corresponding page in Baillie's translation (The Phenomenology of Mind, trans. J. B. Baillie [New York: Humanities Press, 1949]), and to the paragraph numbers in A. V. Miller's translation (Hegel's Phenomenology of Spirit, trans.

Thus he will deny that there can possibly be a "natural science" of consciousness. , spirit is what nature is to become. " Page 5 except to the extent that he repudiated the Cartesian version of it. The distinction of "spiritual" from "natural" functions does not bespeak separate sources of these functions; fundamentally it is a distinction between the essential repetitiveness and predictability of the natural and the essential creativity and novelty of the spiritual. Both are "rational," but not in the same way.

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A reading of Hegel's Phenomenology of spirit by Quentin Lauer

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