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By H. S. Harris

"Hegel's Ladder aspires to be...a 'literal commentary' on Die Phanomenologie des Geistes ...It was once the wakeful aim of my thirty-year fight with Hegel to jot down an explanatory statement at the booklet; and with its of completion I regard my very own 'working' occupation as concluded...The winning behavior of commentators...is based at the normal consensus of opinion that no matter what else it can be, Hegel's Phenomenology isn't the logical 'science' that he believed it was once. this can be the obtained view that i need to overthrow. but when i'm correct, then an acceptably non-stop chain of argument, paragraph by means of paragraph, should be discoverable within the text." -- from the Preface.

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This international was once simply a picture of the opposite one. the attention of the spirit needed to be grew to become forcibly to this lifestyles, and it took decades. Now we want the notice of Heaven back, and the degree of our loss is the fast touch that's approved as adequate. affirmation that Hegel is anxious purely with the circle of subjectivity (i. e. , the circle of the considering awareness of the Church within the "Christian-Teutonic" international) are available right here. the ultimate (philosophical) section of the lengthy tale of the sad recognition is right here contrasted with the intermediate (religious) phase-in the realm of the Uni­ versal Church. In Catholic Christendom, there has been a "thread of sunshine" to guide us to 46 The P i lgri mage of cause Heaven out of the labyrinth of this international. seeing that we all know that Hegel learn Dante, and the facts means that he by no means did learn greatly in medieval philosophy and literature, it sort of feels average to spot this "thread" with Dante's pilgrimage within the Commedia (and even, maybe, together with his imaginative and prescient of Jacob's Ladder). That thread was once damaged via the Enlightenment, which taught us our bourgeois values and made us worldly as soon as again-to the purpose at which the "philosophy of subjectivity" grew to become ascetic in Kant and Fichte, and the "mouthful of water" represented via Schleiermacher's faith of feeling was once the entire convenience that the Spirit, thirsting in its mundane wasteland, may perhaps conceive of. religion and information hence offers a com­ plete gloss for every little thing during this paragraph other than the violence of the awakening. forty five Hegel's recommendation that violence was once had to carry our recognition again to the issues of this global is an echo--and an inversion-of Plato's fable of the Cave. Plato's philosophers need to be forcibly liberated before everything of the adventure to the opposite international. The violence of the Hegelian go back to this international can basically refer, i believe, to the social upheavals and wars of the Reformation. The Phenomenology is a go back to Heaven that follows within the footsteps of Dante. yet Heaven is now recog­ nized because the non secular element of this international; and back (as in Plato's delusion) the philo­ sophical liberation needs to be comprehensive by way of strength. Hegel's ebook is the self­ cognizance of the Revolution-and in particular of Napoleon. forty six The philosophical Pentecost involves a global that has been harshly reminded that the "pursuit of happiness" isn't sufficient. nine. 1 zero. it is easy to get this touch any means one likes. yet technology is comprehension, now not edifica­ tion. This immediacy is unquestionably no longer greater than constructed Wissenschafi. In despising determinacy it turns into in basic terms capricious. Self-surrender to God in a trance brings merely goals. we will see from religion and data (and we will locate affirmation within the textual content of the Phenomenology itself) that the spiritual entice "feeling" is to be considered the 1st spark of a brand new spirit, now not because the final spark of an expiring one. The eudae­ monism of the Enlightenment extinguished the outdated religion (for which philosophy was once a handmaid) .

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