The Epistemology of Hegels Introduction to the Phenomenology of Spirit

The Epistemology of Hegels Introduction to the Phenomenology of Spirit In his Phenomenology of Spirit, G.W.F. Hegel lays out a process by which one may cut to know unquestioning truth. This process shows a gradual evolution from a estate of vivid disposition (56) (1) to one of complete self- intellect - which leads to an ground of the temperament of absolute knowledge itself (66). By understanding the relation between consciousness and truth, one may summon to know the true nature of our existence. Hegel proposes to answer these questions in one bold stroke he relates them in such a way as to make an infinitely tortuous and indiscernible being a unitary whole. This process from a natural state to a kind of transcendence leads one from the chaos of the spry to the sublimity of the universal. Consciousness begins as what Hegel calls a natural consciousness (56). That which is known to this consciousness will prove to be knowledge only in conception, not in reality (56). This kind of consciousness assumes knowledge of reality that is oftentimes refuted. Hegel says, since natural consciousness does forthwith think it really knows, it views its own existential course in a negative light, taking the very realisation of its conception to be instead its own loss (57), demonstrating the frailty of this system of thought. To do to this shortcoming of consciousness, some might tackle to find an absolute absolved from one-sidedness, from sheer relativity to the knowing subject. Others will not respond this way, however, instead spinning off into apathy, subjectivism, or nihilism (59). Those who do attempt to find an objective truth most often turn to science. near have suggested that the intellect is an ... ...s to relate to that reality at all. Thus as one comes to be fully alive(predicate) of consciousness, one becomes fully aware of absolute reality. Hegel describes a way by which one may come to know absolute truth. This process shows a transit ion from a state of natural consciousness (56) to one of complete self-consciousness - which leads to an understanding of the nature of absolute knowledge itself (66). By understanding the relation between consciousness and truth, one may come to know the true nature of our existence. Thus, Hegel answers these questions in one bold stroke he relates them in such a way as to make an infinitely complex and indiscernible universe a unitary whole. This whole is not only total self-consciousness, however also total awareness of absolute reality. 1. * Page References are to the unpublished translation by Peter Fuss and John Dobbins.