We have already said that for Hegel the truth is attained only with the knowledge of the whole. The process of establishing the whole, however, can happen in two ways.
1) On the one hand, it can be represented in terms of the phenomenology of the spirit, describing the journey of conscience from the lower and more par ¬ tial awareness of themselves as "natural conscience" to "absolute knowledge", that is the perfect science of total reality and infinite.
2) On the other hand, it can be represented in terms of system, analyzing the par ¬ tial determinations which make up the reality and illustrate the relationships that make them all. The exhibition is full of ¬ Hegelian system is contained in the Encyclopedia of Philosophical Sciences in Outline, and other works or collections of lectures - as we shall see later - is entrusted with the study of certain sections of the system.
But what is the general subject of the discussion of the Hegelian system? It coincides with the totality of reality as absolute and infinite reason, which Hegel calls the Idea. This corresponds to the U ¬ nity dialectic of thought and being, of subject and og ¬ jet, rationality and nature - in this sense - is synonymous with the Absolute or of universal reason. The idea, however, be considered in three different mo ¬, which put the three head joints fon ¬ tal system.
1) The first part is the logic of the Hegelian system. It is dealt with in the Science of Logic and more concisely in the first part of the Encyclopedia of the Philosophical Sciences. The rationale relates to the goddess ¬ I considered "the element of abstract thinking ¬ ro," or categories that make up the structural ¬ ra formal and rational reality. Despite these groups are not indistinguishable from reality itself, the logic they are considered - by an act of abstraction, that of separation from reality with ¬ clay - as a standalone, that is, regardless of their embodiment outside of thought. Hegel expresses this by saying that the logic is the science of the 'pure idea' or concept itself.
2) The second part of the Hegelian system is the FIA \u200b\u200b¬ philosophical nature. It addresses the alienation of
¬ the idea itself, that his exit from the pure element of thought,
to be realized in the self, the element of material nature. In this way, the character loses
Idea had the universal logic, particu-bristles in each local
natural and becomes itself.
3) The third part of the system is the philosophy of mind. It addresses just
spirit, namely the idea that - after being externalized in nature - in return if
same as the unit of rational and real, formal and material, pen ¬ serum
and abstract in nature. As such it represents the spirit in and of itself.
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