By Quentin Lauer
The 1st version of this identify used to be a lot acclaimed because the prime interpretation and exposition of Hegel's "Phenomenology of Spirit." This revision, in keeping with carrying on with study, retains this publication within the vanguard of Hegelian scholarship. the writer has made additions and corrections to his studying of this, Hegel's most crucial paintings, and he offers a great interpretation of Hegel's language, in all of its complexity. To students it's going to stay an integral 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
Page 11 his choice of terms, and one has to exercise equal care in selecting as exact an equivalent as possible, always remembering, of course, that every language contains terms for which there is no exact equivalent in another language. 26 Nor is it easy to determine what device to employ in handling this difficulty. For the most part, where my own choice of an English equivalent is more obviously subject to dispute, I have included Hegel's own term in parentheses. Unquestionably there will be instances where I should have done this and have not.
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.
See also his translation of the Phenomenology: La Phénoménologie de l'Esprit, 2 vols. (Paris: Aubier, 1939, 1941). 4 I acknowledge an enormous debt to both Hyppolite and Loewenberg, but I am not trying to do what they did. 5 My purpose has caused me to follow Hegel's text very closelytoo closely, I am sure, for some tastesletting Hegel dictate my own order of presentation, allowing only one major break with Hegel's own order, that of reading the Preface as epilogue rather than as prologue. Even the examples and metaphors are for the most part Hegel's own, used not only with a view to illumining his text and not another, but also in order to avoid saying what Hegel himself is not saying.
A reading of Hegel's Phenomenology of spirit by Quentin Lauer