1. Hegel’s Phenomenology of Spirit

2. I. Consciousness

3. Hegel’s Phenomenology of Spirit I. Consciousness (consciousness of the object which stands in opposition to the subject)

4. Hegel’s Phenomenology of Spirit I. Consciousness (consciousness of the object which stands in opposition to the subject) a.Sense-certainty

5. Hegel’s Phenomenology of Spirit I. Consciousness (consciousness of the object which stands in opposition to the subject) a.Sense-certainty The uncritical assumption that we simply perceive things. Things are simply there to be seen, touched, heard, etc. We know thru our senses in an immediate and certain way.

6. Hegel’s Phenomenology of Spirit a.Sense-certainty The uncritical assumption that we simply perceive things. Things are simply there to be seen, touched, heard, etc. We know thru our senses in an immediate and certain way. Transition: Sense certainty can say THAT an object is, but not WHAT it is.

7. Hegel’s Phenomenology of Spirit Transition: Sense certainty can say THAT an object is, but not WHAT it is. When we try to describe a particular sensory object in distinction from all others, we are unable to do so except in abstract universal terms that could apply to any object.

8. Hegel’s Phenomenology of Spirit When we try to describe a particular sensory object in distinction from all others, we are unable to do so except in abstract universal terms that could apply to any object. We try to be more precise by using terms such as “this”, “here”, or “now”, but in the next instant, those very words can apply to something else.

9. Hegel’s Phenomenology of Spirit We try to be more precise by using terms such as “this”, “here”, or “now”, but in the next instant, those very words can apply to something else. Consciousness, when faced with this dilemma, passes over into a new level, Perception.

10. Hegel’s Phenomenology of Spirit We try to be more precise by using terms such as “this”, “here”, or “now”, but in the next instant, those very words can apply to something else. Consciousness, when faced with this dilemma, passes over into a new level, Perception. b. Perception

11. Hegel’s Phenomenology of Spirit Consciousness, when faced with this dilemma, passes over into a new level, Perception. b. Perception The stage of consciousness in which the object is viewed as a center of distinct universal properties and qualities

12. Hegel’s Phenomenology of Spirit b. Perception The stage of consciousness in which the object is viewed as a center of distinct universal properties and qualities Transition: Consciousness cannot, at the sensory level, give an adequate account of the relation between a thing and its properties.

13. Hegel’s Phenomenology of Spirit Transition: Consciousness cannot, at the sensory level, give an adequate account of the relation between a thing and its properties. Sensation cannot reconcile the elements of unity and multiplicity postulated by this view of the object.

14. Hegel’s Phenomenology of Spirit Sensation cannot reconcile the elements of unity and multiplicity postulated by this view of the object. Thus, consciousness moves on to the level of… c.Scientific Understanding

15. Hegel’s Phenomenology of Spirit c.Scientific Understanding The stage of consciousness which views the surface qualities of things as the manifest- ation of inner forces and laws which govern them

16. Hegel’s Phenomenology of Spirit c.Scientific Understanding The stage of consciousness which views the surface qualities of things as the manifest- ation of inner forces and laws which govern them Explanations for phenomena are sought in universal laws, in the metaphenomenal.

17. Hegel’s Phenomenology of Spirit Explanations for phenomena are sought in universal laws, in the metaphenomenal. As consciousness seeks for these laws and categories, it realizes that these are in fact found in the subject, not in the object.

18. Hegel’s Phenomenology of Spirit Explanations for phenomena are sought in universal laws, in the metaphenomenal. As consciousness seeks for these laws and categories, it realizes that these are in fact found in the subject, not in the object. Locke HumeKant

19. Hegel’s Phenomenology of Spirit Locke HumeKant Hegel is here describing the Kantian recognition that our knowledge is in fact mediated by the a priori forms of sensibility and the understanding. Percepts are filtered through concepts.

20. Hegel’s Phenomenology of Spirit Locke HumeKant Hegel is here describing the Kantian recognition that our knowledge is in fact mediated by the a priori forms of sensibility and the understanding. Percepts are filtered through concepts. Thus, concepts such as unity and multiplicity are subjective concepts, not objective qualities.

21. Hegel’s Phenomenology of Spirit Thus, concepts such as unity and multiplicity are subjective concepts, not objective qualities. Upon this realization, consciousness passes over into… II.Self-consciousness

22. Hegel’s Phenomenology of Spirit Thus, concepts such as unity and multiplicity are subjective concepts, not objective qualities. Upon this realization, consciousness passes over into… II.Self-consciousness At this stage, consciousness is conscious of the self as the reality behind the phenomenal world.

23. Hegel’s Phenomenology of Spirit II.Self-consciousness At this stage, consciousness is conscious of the self as the reality behind the phenomenal world. a.Self-Certainty (Desire) At this stage, my conception of myself is very cocksure and common sense. (Descartes -- “I think, therefore I am.”)

24. Hegel’s Phenomenology of Spirit a.Self-Certainty (Desire) At this stage, my conception of myself is very cocksure and common sense. (Descartes -- “I think, therefore I am.”) However, fully developed self-consciousness is possible only when the self recognizes self- hood in both itself and others.

25. Hegel’s Phenomenology of Spirit However, fully developed self-consciousness is possible only when the self recognizes self- hood in both itself and others. In other words, our sense of self is socially constructed, and is not so certain as the stage of Self-Certainty would have us to believe.

26. Hegel’s Phenomenology of Spirit In other words, our sense of self is socially constructed, and is not so certain as the stage of Self-Certainty would have us to believe. It is this realization that will drive Self-Certainty beyond itself.

27. Hegel’s Phenomenology of Spirit At the stage of Self-Certainty, consciousness is still concerned with the external object, but it seeks to subordinate this object to itself, seeking to gain satisfaction from it, to appropriate it, or to consume it.

28. Hegel’s Phenomenology of Spirit At the stage of Self-Certainty, consciousness is still concerned with the external object, but it seeks to subordinate this object to itself, seeking to gain satisfaction from it, to appropriate it, or to consume it. In other words, desire (the motivating force behind Self-Certainty) seeks to negate its object in the search for satisfaction.

29. Hegel’s Phenomenology of Spirit In other words, desire (the motivating force behind Self-Certainty) seeks to negate its object in the search for satisfaction. This attitude breaks down in the presence of another self.

30. Hegel’s Phenomenology of Spirit In other words, desire (the motivating force behind Self-Certainty) seeks to negate its object in the search for satisfaction. This attitude breaks down in the presence of another self. The first response of the self in the presence of another self is self-assertion. One desires to negate the other in an affirmation of self-existence.

31. Hegel’s Phenomenology of Spirit This attitude breaks down in the presence of another self. The first response of the self in the presence of another self is self-assertion. One desires to negate the other in an affirmation of self-existence. But this proves impossible, for the self realizes that the recognition of itself by the other is what is most necessary for its own sense of self-consciousness.

32. Hegel’s Phenomenology of Spirit The first response of the self in the presence of another self is self-assertion. One desires to negate the other in an affirmation of self-existence. But this proves impossible, for the self realizes that the recognition of itself by the other is what is most necessary for its own sense of self-consciousness. So, instead of completely consuming/negating the other, the self seeks to subordinate it, to extort recognition from the other.

33. Hegel’s Phenomenology of Spirit But this proves impossible, for the self realizes that the recognition of itself by the other is what is most necessary for its own sense of self-consciousness. So, instead of completely consuming/negating the other, the self seeks to subordinate it, to extort recognition from the other. This propels Self-Certainty into the next dialectical phase of Self-Consciousness… The Master-Slave Relationship.

34. Hegel’s Phenomenology of Spirit b.The Master-Slave Relationship One self successfully asserts itself over the other, successfully obtaining recognition from it, and becomes the master of it, while the weaker becomes the slave of the stronger, recognizing selfhood only in the master, not in itself.

35. Hegel’s Phenomenology of Spirit b.The Master-Slave Relationship One self successfully asserts itself over the other, successfully obtaining recognition from it, and becomes the master of it, while the weaker becomes the slave of the stronger, recognizing selfhood only in the master, not in itself. However, according to Hegel, this original situation paradoxically changes.

36. Hegel’s Phenomenology of Spirit However, according to Hegel, this original situation paradoxically changes. The master, by consuming, destroys. The master’s consumption is depended upon the slave’s creative activity and is thus impermanent.

37. Hegel’s Phenomenology of Spirit However, according to Hegel, this original situation paradoxically changes. The master, by consuming, destroys. The master’s consumption is depended upon the slave’s creative activity and is thus impermanent. The slave, however, through work, transforms nature and learns her secrets. In work, the slave creates that which is permanent.

38. Hegel’s Phenomenology of Spirit The master, by consuming, destroys. The master’s consumption is depended upon the slave’s creative activity and is thus impermanent. The slave, however, through work, transforms nature and learns her secrets. In work, the slave creates that which is permanent. In the end, the slave is more free than the master.

39. Hegel’s Phenomenology of Spirit The slave, however, through work, transforms nature and learns her secrets. In work, the slave creates that which is permanent. In the end, the slave is more free than the master. The final result is that neither the master nor the slave is truly free or happy.

40. Hegel’s Phenomenology of Spirit The slave, however, through work, transforms nature and learns her secrets. In work, the slave creates that which is permanent. In the end, the slave is more free than the master. The final result is that neither the master nor the slave is truly free or happy. Thus, the Master-Slave Relationship passes over into… Stoic Consciousness.

41. Hegel’s Phenomenology of Spirit c.Stoic Consciousness At this level, both master and slave retreat into interior senses of freedom, leaving concrete external relationships unchanged.

42. Hegel’s Phenomenology of Spirit c.Stoic Consciousness At this level, both master and slave retreat into interior senses of freedom, leaving concrete external relationships unchanged. This negative attitude toward the external quickly passes into… d.Skeptical Consciousness

43. Hegel’s Phenomenology of Spirit d.Skeptical Consciousness At this stage, the self along exists while all else is subjected to doubt and negation.

44. Hegel’s Phenomenology of Spirit d.Skeptical Consciousness At this stage, the self along exists while all else is subjected to doubt and negation. However, this consciousness contains an implicit contradiction, for there exists both affirmation and negation in the same attitude. The self cannot be doubted, nor can the skeptical claim itself. These are affirmed, while all else is negated. How can these be justified?

45. Hegel’s Phenomenology of Spirit However, this consciousness contains an implicit contradiction, for there exists both affirmation and negation in the same attitude. The self cannot be doubted, nor can the skeptical claim itself. These are affirmed, while all else is negated. How can these be justified? Upon this realization, the Master-Slave Relation- ship, which has not really been eliminated, returns in a new form… The Unhappy Consciousness

46. Hegel’s Phenomenology of Spirit e.The Unhappy Consciousness The Unhappy Consciousness is a consciousness which is divided against itself (affirmation vs. negation).

47. Hegel’s Phenomenology of Spirit e.The Unhappy Consciousness The Unhappy Consciousness is a consciousness which is divided against itself (affirmation vs. negation). The affirmed, ideal self is projected in an other- worldly fashion and associated with a transcendent unattainable perfection -- God (Master).

48. Hegel’s Phenomenology of Spirit The affirmed, ideal self is projected in an other- worldly fashion and associated with a transcendent unattainable perfection -- God (Master). The negated self is viewed as constantly changing, finite, and unworthy (Slave).

49. Hegel’s Phenomenology of Spirit The affirmed, ideal self is projected in an other- worldly fashion and associated with a transcendent unattainable perfection -- God (Master). The negated self is viewed as constantly changing, finite, and unworthy (Slave). In this way, human consciousness is self-alienated and unhappy.

50. Hegel’s Phenomenology of Spirit The negated self is viewed as constantly changing, finite, and unworthy (Slave). In this way, human consciousness is self-alienated and unhappy. Here again, the traditional elements of the Master- Slave Relationship are present. The slave sees true selfhood and freedom only in God, and not in self.

51. Hegel’s Phenomenology of Spirit Here again, the traditional elements of the Master- Slave Relationship are present. The slave sees true selfhood and freedom only in God, and not in self. The idea of a living union with God overcomes this division. The true self is no longer considered an alienated ideal, but the living core of the self (an internal spark of divinity, e.g.).

52. Hegel’s Phenomenology of Spirit The idea of a living union with God overcomes this division. The true self is no longer considered an alienated ideal, but the living core of the self (an internal spark of divinity, e.g.). This recognition of the universal in the particular, the infinite in the finite, of identity in difference, moves Self-Consciousness on to… III.Reason (Universal Consciousness)

53. Hegel’s Phenomenology of Spirit III.Reason (Universal Consciousness) This stage is a synthesis of Consciousness and Self-Consciousness. At this stage, there is a full recognition of selfhood in oneself and others, and further, the subject is aware implicitly of the Infinite Spirit with which it itself is united, working in and thru finite selves, binding them together without negating them.

54. Hegel’s Phenomenology of Spirit At this stage, there is a full recognition of selfhood in oneself and others, and further, the subject is aware implicitly of the Infinite Spirit with which it itself is united, working in and thru finite selves, binding them together without negating them. a.Nature Consciousness obtains a glimpse of itself in Nature in ideas such as teleology, etc.

55. Hegel’s Phenomenology of Spirit a.Nature Consciousness obtains a glimpse of itself in Nature in ideas such as teleology, etc. b.Inward Focus Consciousness turns inward to a study of logic, psychology, etc.

56. Hegel’s Phenomenology of Spirit b.Inward Focus Consciousness turns inward to a study of logic, psychology, etc. c.Practical Ethical Attitude Finally, consciousness manifests its knowledge of itself and others in practical ethical attitudes (the pursuit of happiness, universal moral laws, etc.)

57. Hegel’s Phenomenology of Spirit c.Practical Ethical Attitude Finally, consciousness manifests its knowledge of itself and others in practical ethical attitudes (the pursuit of happiness, universal moral laws, etc.) d.Concrete Moral Life in Society 1.Unreflective following of traditions, customs 2.Estrangement and criticism of customs, etc. 3.Developed Moral Consciousness (synth of 1, 2)

58. Hegel’s Phenomenology of Spirit d.Concrete Moral Life in Society 1.Unreflective following of traditions, customs 2.Estrangement and criticism of customs, etc. 3.Developed Moral Consciousness (synth of 1, 2) This stage demands a recognition of an inner life which binds together free citizens, a principle of identity-in-difference.

59. Hegel’s Phenomenology of Spirit This stage demands a recognition of an inner life which binds together free citizens, a principle of identity-in-difference. Thus, morality passes dialectically into religion. e.Religious Consciousness In this stage, morality is recognized as grounded in a living unity with God.

60. Hegel’s Phenomenology of Spirit e.Religious Consciousness In this stage, morality is recognized as grounded in a living unity with God. 1.Natural Religion The worship of the divine in objects of Nature

61. Hegel’s Phenomenology of Spirit 1.Natural Religion The worship of the divine in objects of Nature 2.Religion of Art or Beauty The association of the divine with the physical (e.g., statues as deities)

62. Hegel’s Phenomenology of Spirit 2.Religion of Art or Beauty The association of the divine with the physical (e.g., statues as deities) 3.Absolute Religion Christianity -- Nature is seen as divine creation, God is Spirit, and the Holy Spirit is the immanent living principle of unity.

63. Hegel’s Phenomenology of Spirit 3.Absolute Religion Christianity -- Nature is seen as divine creation, God is Spirit, and the Holy Spirit is the immanent living principle of unity. However, as close as Christianity comes to grasping the truth, it must be overcome as well, for it ex- presses the truth in pictorial and historical form.

64. Hegel’s Phenomenology of Spirit However, as close as Christianity comes to grasping the truth, it must be overcome as well, for it ex- presses the truth in pictorial and historical form. Christianity IS the ABSOLUTE TRUTH. But, what is required is that we know Absolute Spirit AS Spirit, in conceptual form.

65. Hegel’s Phenomenology of Spirit Christianity IS the ABSOLUTE TRUTH. But, what is required is that we know Absolute Spirit AS Spirit, in conceptual form. Thus, religion must be overcome in the name of...

66. Hegel’s Phenomenology of Spirit Christianity IS the ABSOLUTE TRUTH. But, what is required is that we know Absolute Spirit AS Spirit, in conceptual form. Thus, religion must be overcome in the name of... PHILOSOPHY

67. Hegel’s Phenomenology of Spirit But, what is required is that we know Absolute Spirit AS Spirit, in conceptual form. Thus, religion must be overcome in the name of... f.Philosophy (Absolute Knowing) In philosophy, the truth expressed in Christianity becomes Absolute Knowledge (“Spirit knowing itself in the form of Spirit”).

68. Hegel’s Phenomenology of Spirit f.Philosophy (Absolute Knowing) In philosophy, the truth expressed in Christianity becomes Absolute Knowledge (“Spirit knowing itself in the form of Spirit”). At this stage, the truths of the prior stages are pre- served in dialectical unity.

69. Hegel’s Phenomenology of Spirit At this stage, the truths of the prior stages are pre- served in dialectical unity. The Absolute is recognized as the Totality which comes to know itself in and thru the human mind, insofar as the human mind rises above its finitude and identifies itself with Pure Thought.

70. Hegel’s Phenomenology of Spirit The Absolute is recognized as the Totality which comes to know itself in and thru the human mind, insofar as the human mind rises above its finitude and identifies itself with Pure Thought. At this stage, Absolute Spirit knows itself, and knows itself as free. Likewise, human history, as it has moved from lower levels of freedom, has now realized and achieved its freedom in a real way.