The first figure of the Phenomenology, from which the path moves of individual consciousness, is what Hegel calls "simple co ¬ science", a term which is intended to indicate the status of the person who puts the object co ¬ me something else. This first level of consciousness is expressed in the most immediate form of knowledge, sensation, or, in Hegelian language, the sense certainty, which takes place in the relationship between a particular subject and an object particularly well defined by the spatial and temporal characteristics of here and now. But the certainty
sensitive soon reveals its illusory nature, dissolving, as the individual realizes that the here and now they are applicable to any objective measurements to ¬ (the sheet in front of me, the pen with which I write, the table to which I support, and so on), chief and therefore empty, as the person who feels, and which also determines that depend ¬ tion, can be any person (X, Y, Z, as well as me, may have the same way the feeling of the paper, pen, table), so not a real person, has special properties, but a subject "anonymous."
Sense certainty is resolved then the perception that knowledge is universal, that is, an object considered as a whole as the substrate - the idea of \u200b\u200bso dark ¬ room, according to Locke - who several inherent properties (the sheet is white, thin, ¬ scio them etc...) Perception is Warhnehmung - belief in the truth 'of the outside world. But the reference to the many qualities that one is the work of the ego, who appears as the unifying element of what constitutes the object perceived. Conscience then reveals himself as that which holds together the different properties of things.
It then goes to the highest degree of development of consciousness, intellect, who warns that the unity of the object in its manifold determinations depends on the subject (which in its role as a unifying principle operates in the form of a priori synthesis Kanta-na). The intellect recognizes things in a force acting on the basis of a given law, the thing, subject, therefore appears to him as a phenomenon, which contrasts with the essence au ¬ thentic object that does not belong to the realm of sensible reality. As the mol-multiplicity of factual determinations is held together by the person who fixes the unit, object, or at least its condition, it is once more nothing but the same subjective consciousness. The consciousness becomes self-awareness, self-consciousness.
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