Half Hour Hegel: The Complete Phenomenology of Spirit (Introduction, sec. 75-76)

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In this thirty-third video in the new series on G.W.F. Hegel's great early work, the Phenomenology of Spirit, I read and comment on the seventy-fifth and seventy-sixth paragraphs of the text, continuing our study of the Introduction.
Hegel begins by observing that the Absolute alone is true -- or that truth is absolute -- which requires us to do some rethinking of our conception of what truth is, and what its relationship is to Science Wissenschaft).
He suggests that the way of approaching the relationship between the Absolute and cognition -- worrying first about constructing an account of knowledge as either instrument or medium -- is misguided. We need instead to examine the Notions (Begriff) of the matters involved.
He then discusses the implications of Science coming on the scene as Appearance -- in a context that already includes other disciplines purporting to provide knowledge. These lead into several problematics -- and this leads to the necessity of providing an account of how knowledge makes its appearance.
In this video series, I will be working through the entire Phenomenology, paragraph by paragraph -- for each one, first reading the paragraph, and then commenting on what Hegel is doing, referencing, discussing, etc. in that paragraph.
This series is designed to provide an innovative digital resource that will assist students, lifelong learners, professionals, and even other philosophers in studying this classic work by Hegel for generations to come. If you'd like to support this project -- and also receive some rewards for your support -- please contribute! - / drgbsadler
I'll be using and referencing the A.V. Miller English-language translation of the Phenomenology, which is available here: amzn.to/1jDUI6w
The introductory music for the video is: Johann Sebastian Bach, Partita in D minor for solo violin, is available in the public domain, and can be found at musopen.org.
#Hegel #Phenomenology #Philosophy #Idealism #German #Dialectic #Spirit #Absolute #Knowledge #History

[@nehakeshari7693]

We've to appreciate your such painstaking business, it really helps me a lot..I start to read phenomenalogy of spirit, along with your lectures 😘 I'm from India (kolkata)

[@GregoryBSadler]

Glad the videos are useful for you!

[@mohamedtaqi6322]

You did a great job at this Dr. Sadler ! This series is certainly the best I could find out there about Hegel's Phenomenology... wish you the best of success ! 🌹

[@GregoryBSadler]

I'm glad you're finding it useful!

[@chrisknopp1864]

I dig this shirt/tie ensemble

[@ridethelapras]

11:32 "Hegel, you brought them up!!!"

[@ngogol1748]

He might refer here to Kant, at least.

[@GregoryBSadler]

lecture #2 working through the Introduction (#33 for the entire Half-Hour Hegel series)

[@MrMarktrumble]

thank you

[@GregoryBSadler]

Mark Trumble You're welcome!

[@elenikapetanaki3492]

Thanks for the valuable contribution. Is it possible to add automatic subtitles, or open the option for the community to subtitle the video?

[@ghatshilagogol]

appearance

[@naturalizedplatonism]

So happy I've stuck with these. I have to constantly resist the temptation to merely fit them in with what I already know. It's work.

[@GregoryBSadler]

I'm glad to read that you've stuck with Hegel as well!

[@dwroberts1001]

Hi Greg I kind of have been developing my own definitions for those things that Hegel indicates are perhaps just being assumed to be understood. I think my definitions are not too bad although they might be about to be turned on their head. In terms of defining subjective, cognitive, objective and absolute. I have tended to use the term transitive (as in transitive verb or transition) for cognitive. That is it applies both to the movement of the; i) subject (self) out into the object (totality) in the instrumental understanding of cognitive ii) object (totality) into the subject (self) as in the understanding of cognitive as medium. This movement back and forth is like a fundamental vibration or the simultaneous truth of "to every action there is an equal and opposite reaction". This reflexive process that is suggested is also seen in statements such as "I am that" and "This am I". The subjective is esoteric or inner experience. The objective is exoteric or outer experience. The transitive is movement from one to the other. Or for Hegel the being inherent in the negating, self-othering and reflexive process. The exoteric is the energetic principle. The esoteric is the conscious principle. The esoteric and exoteric in combination constitutes for any individual their perspective on the absolute or the absolute. Each moment in time is determined by the movement (or transit) from the exoteric to the esoteric essentially displaying a single aspect of the absolute to the self. Each passing moment of time is constituted by the transition or movement from the esoteric to the exoteric and back essentially allowing one to bear witness to the energetic principle re-creating itself as you. This movement might be likened to doing the creative work of the spirit or expressing the absolute. If the True is that which does not change then it is this universal principle which is the constant. The process by which the conscious principle identifies with the energetic principle and is transformed through that transition or "re-identification". Does consciousness have a fixed form that can be arrived at and systematized as a science? Or is it necessarily more dynamic perhaps mysterious or mystical? Does it have a choice? I am interested to know what Hegel is offering. Greg this is how I am sort of coming to these things. If you care to comment as always I will be interested. Although I am sure things will become clearer as we progress through the work.

[@dwroberts1001]

David Roberts Thinking about it more though even if these definitions were correct. Would they really be useful for developing a science of cognition. Would they even be useful in developing an appreciation of the absolute. May be they do just get in the way and circumvent the initiation into the real work.......Maybe?

[@GregoryBSadler]

David Roberts I wouldn't worry about whether they'll get in the way of grasping the Absolute -- that comes way later. I'd worry about whether definitions are going to get in the way of all of the stuff on the way to the Absolute -- the actual movements in this very complex and dense text.

[@hanni94fcn]

hey amazing channel and so on and so on ;) I'm wondering whether my handwritten pagination to my german piece of text is wrong due to yours. where you're in 73 sec. i'm in 68th (i've checked it twice because of a fear of errors i guess) so, do you know whether there is a "universal" pagination among the different versions despite of country tradition, language etc? [i'm not very satisfied with my version of the phenomenology (which though is a so called "reclam ausgabe", which stands for a cheap and pretty good book to work with for students in german speaking nations). is it common that Hegels Books miss out what Kants do - namely that they have one standardised pagination? in these rare moments like this my nationalism kicks in and let's me think and say sth like: "we as owners of hegel deserve to have a clear pagination -.-, because we made this man possible"]

[@GregoryBSadler]

It's not pagination but numbering of paragraphs you're talking about, right? I'm using Miller's translation's pagination, simply out of convenience since that's the version of the English text I'm using. Pinkard's version winds up having the same number of paragraphs (808) as Miller's, but there is a shift at one point

[@codeywilliams2030]

By 'Science coming on the scene' isn't Hegel talking about the (historical) appearance of Schelling's system? Edit: Fairly certain that's what H.S. Harris thought, but it's been a little while.

[@ngogol1748]

How do you mean that?

[@lyndonbailey3965]

A neurosurgeon called Raymond Tallis has written a sustained critique of people over enamoured with neuroscientific explanations, he calls it 'neuromania', article here: www.theguardian.com/books/2011/sep/16/aping-mankind-raymond-tallis-review