As we noted above implies, of course, that man, when philosopher, be raised well above the common consciousness, namely that his consciousness will be raised and that emphasis in a perspective ¬ tive absolute (ie, you earn the point-of-view-of the absolute). Hegel says very clearly: "The reason why becomes philosophical speculation rises to herself. Absolute." And "to build the Absolute in consciousness," we must deny and overcome the finitude of consciousness, and thereby raise the empirical self in transcendental ego, a Reason and Spirit.
Hegel is convinced that the transition from consciousness to consciousness common philosophy must be so me-diate and not romantically so immediate, and thus Hegel admits that there is a sort of "introduction to philosophy." Now, the Phenomenology of Spirit was designed and written by Hegel exactly the purpose to purify the empirical consciousness and raise it up mediately to the Spirit and the. Absolute knowledge itself already a science. It is the output of consciousness narration from the "cave" and his rise to science experiences that not only are of theoretical, but also affect the practical dimension.
The introduction to philosophy is therefore already philosophy. But there's more. To understand the phenomenology (which is perhaps the work of Hegel, which continues to exert greater interest), must keep in mind the general structure of the Hegelian system, which we schematically outlined above. Philosophy, for Hegel, is knowledge of the Absolute in two ways: a) the Absolute as an object b) has the Absolute as subject, as it is in the Absolute is known (self known through the philosopher).
If that is the Absolute is not only the end toward which the phenomenology, but, as many scholars have clearly pointed out, is the motor that raises consciousness. Indeed one can say that the man in the Phenomenology of the Absolute that is no less involved. Indeed there is, Hegelian horizon, the finite disconnected from the infinite, especially the "separated" from the universal, and therefore man is not detached and separate from the Absolute, but they have structural and decisive, because the ' Hegelian infinite is the infinite-that-makes-by-the-end, and the Absolute is' the being that is eternally back from another. " Therefore, the "Phenomenology of Spirit" is the path that leads over to the Absolute infinite consciousness, which coincides with the way that the As-¬ solute and walked along to reach to himself (by himself in the back ' es ¬-other evenings). Then, the phenomenology represents a necessary step, scientific, as above mentioned, and its methodology can not be if not the most rigorous scientific methodology: the dialectic. The knowledge of consciousness is therefore not only misleading appearance. The finite consciousness is indeed an aspect of "arise in other" of the absolute
That said, it's easy comprehension of the term "phenomenology" in the Hegelian sense. The term derives from the greek phainómenon, which means but ¬ themselves known or appear, and then it means the science of appearances and manifest. This show is (and in the Hegelian system could not be otherwise) the equip ¬ rire same at different stages of the Spirit, which, from the empirical consciousness, gradually rises to higher levels. Phenomenology, then, is the science of the spirit that appears in the form of being determined and being diverse, and that in a later series of "figures", ie moments dialectically intertwined comes to absolute knowledge.
In the Phenomenology of Spirit, as is evident from what has been said, there are like two intersecting planes and juxtapose: 1) there is the plan costs ¬ lished by the path taken by the Spirit to come to him through all the vicissitudes of world history, which for Hegel is the means by which the Spirit has come true-and is-- known, 2) but there is also the plan that is right of the individual empirical must retrace the same path and appropriarsela. The history of the individual conscience of reason can not be anything other than tell the story of the Spirit. The introduction to phenomenological philosophy is to retrace this path.
conclude these considerations the Hegelian concept of "phenomenology" _ with some statements in which the philosopher expresses this concept in an exemplary manner, and with extraordinary effectiveness, despite some unevenness of his saying: "The individual must go through the degrees of formation of the Universal Spirit, also according to content, but as figures of the Spirit already laid, as grades on a path already mapped out and flattened. "These degrees are the stages in the history of civilization, that the individual consciousness must" recognize "and regain near-projection." Now, it should be stressed that the Absolute is not only revealed in the consciousness single, isolated from the others and designed without regard to the time in which they live. But it is also evident objectifying in life, beliefs, institutions, and in a word, the culture of human communities, thus assuming the form of a common consciousness, ¬ visa conditions by a whole social group, or an entire people. The spirit that is in strict historical civilizations that flourished at a given point in space and time. Hegel, in fact, named "Spirit" not only the absolute but also the collective consciousness and the act of a community or people, that he characterizes as a spiritual ritual every ¬ intersubjective dimension and preterindividuale. The phenomenon ¬ ogy is thus presents the question of the relationship between the formation of conscience and the historical time in which it occurs, that is, between individual conscience and spirit.
is worth pausing to reflect on the meaning of this second Hegelian notion of spirit (which corresponds to a certain extent with what is in the works systematic riprecisandosi as objective spirit). "The spirit - the philosopher says introducing the section of the Phenomenology devoted to this figure - is the substance and essence of universal salt [...] ¬ indissoluto and the granite foundation and starting point of all transac ¬ rare." On the other hand, the spirit is "universal that work which, through the work of one and all, they produce as their unity." Now consider the meaning of these propositions Hegel.
First, they show as representing the spirit of the common substratum or substance which individuals participate in while staying in their diversity and independence, and that therefore their work is founded: the spirit is in another place says Hegel's Phenomenology, "I that is, We, we who it is. " For "Spirit," then, means that one in Hegel-together of cultural ties, that collective patrimony of traditions, institutions and ideas, which is a group of people something unique, a people or a world culture, traditions, common institutions which are the basis, or indeed the essence of action of individuals.
But, secondly, the spirit is not only the foundation and starting point, but also product outcome of action of members of a collar ¬ ness.
Finally, the spirit is not only substance but also the work, activities, and therefore subjectivity. This is assuming greater importance in the course of historical development of the spirit. The spirit, in fact, develops over time, is history. How this manifests itself in later figures worlds or "spiritual" (or, we might say, "time" several) in which the side of subjectivity is gradually assuming a greater importance than the substantiality. At first, in fact, the spirit is as pure and simple substance, not yet raised to the self-consciousness, and then moves toward self-awareness and self-certainty, then towards its implementation as a subject (which will be defined only in ¬ tive or absolute knowledge in what is called absolute spirit systematic works including art, religion, philosophy). As for the relationship between history and spirit of the formation of conscience is now possible to observe the following. The figures that we encounter in the section dedicated to the spirit are no longer forms of consciousness but images of worlds.
spirit, and the degree of development attained by it, represents the essential basis of individual training and the environment. The shape single ¬ tion of consciousness is not the case in a state of abstract isolation but takes place on the basis of culture, even philosophical, era, whose ideas and values \u200b\u200bdominant in its influence more or less profound point of view. The formation (Bildung) is to take individual consciousness by the individual's spiritual essence of their time, below the external mode in which it occurs. This will be possible, as we know, only at the end of the formation, by a philosophical view. But to elevate it to the consciousness is called upon to revisit the historical movement of the spirit that generated the present era, and in which the spiritual heritage of ages past is preserved, although transformed and reshaped. That is to retrace the steps by which, during time, you have come to form values, might appear, customs and institutions that characterize the present age. The long travail of the spirit in history is traced from the consciousness in a selective and "short", with the facilitation resulting from the fact that it is only now learning what the spirit in its course has already made effectual. In reviewing the legislative history in this way the values \u200b\u200band representations of his age, the conscience will be tempted to infer the relative and transitory, to become aware of the fact that Rio that the conscience of society tend to give absolute (as the truth, value, etc. .) is the final result of a process is not concluded, therefore represents only one step, intended to turn over to be dialectically, falls and reshaped over time again that is coming: whose features it is time to uncover the philosophy and dial in the system.
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