Splitting, this skepticism, between immutable and mutable consciousness becomes explicit (or "per se") in the figure of the unhappy consciousness and takes the form of a radical separation between man and God
This separation is manifested first in the form of an antithesis between the 'intrasmutabile "and" mutable. " This is the personal situation of Judaism, in which the essence, ¬ As the solute, the true reality is felt as far away from consciousness and takes the shape of a transcendent God, the absolute master of life and death, that of a Lord inac ¬ bility in the face of which man is in a state of dependence (as you can see, the unhappy consciousness is the Hebrew translation, in religious terms, the social situation ¬ tion expressed by the servant-master relationship). In the later
intrasmutabile assumes the figure of a God incarnate. This is the personal situation of medieval Christianity, which, instead of viewing God as a father or a judge as far as the prospect of a reality effectual. " However, the claim to grasp the Absolute in a particular and sensitive presence is intended ¬ born to fail. Eloquent symbol of this failure are the Crusades, in which the in ¬ quiet search for God ends with the discovery of an empty tomb. Moreover, Christ, in the face of consciousness, is still something different and separate. Especially since he, as a transcendent God, still expresses that "the time of the afterlife" (phe ¬ nology, cit., Vol. 1, p. 178) and, as God incarnate, lived in a specific and unique historical period, it is still, for posterity, inevitably away "rule is necessarily so vanished in time and space, and it was far and sen ¬ z'altro far remains" (ibid.). Therefore, with Christianity, consciousness with ¬ tinues to be "unhappy" and God continues to constitute a "unreachable beyond that escapes", indeed, that is "already escaped in the act where you try to grasp "(Phenomenon ¬ nology, cit., vol. 1, p. 180).
Events of this unhappiness are the Christian-medieval sub-figure of devotion, doing and self-mortification. Devotion is the thought to hear background ¬ mental and religion that has not yet been elevated to the concept (and thus the speculative consciousness of unity between the finite and infinite). In other words, as Hegel writes with a kind of poetic prose to recreate certain "atmosphere" medieval-hued romantic to think of devotion "is a vague hum of bells or a warm haze, a musical that does not come to think of concept" . The
do or pious act of consciousness is the moment when consciousness, giving up an immediate contact with God, seeks to express itself in appetite and work. However, the Christian conscience can not help but feel the fruits of his labor as a gift from God the contrary, it feels like God's gift also forces and abilities, which seem to be granted from above "that uses it." In so doing, it will humble themselves and acknowledge that the agent is only God
This story continues and exacerbates the self-mortification, which has the most complete negation of the ego in favor of God In fact, asceticism and its practices of humiliation of the flesh, we are faced with a personality as unhappy and miserable as "confined to himself and to make her miserable," or, as Hegel
adds characteristically, to a person "if that fails to hatch itself "(Phenomenology, vol. 1, p. 186).
But the lowest point reached by the individual (who is seeking an extreme point of contact between himself and the immutable in mediating figure of the Church) is intended to pierce dialectically the highest point when consciousness, in his vain effort to unite with God, he realizes that he, she, God, or the 'universal or absolute subject (Phenomenology, cit., vol. 1, p. 193). This is not the Middle Ages, but in the Renaissance and modern times. Even the figure of the unhappy consciousness has had a considerable fortune. So much so that sometimes, as already mentioned, we have seen in it is not a mere figure, but the key to the whole of the Phenomenology.
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