By H. S. Harris
"Hegel's Ladder aspires to be...a 'literal commentary' on Die Phanomenologie des Geistes ...It was once the awake target of my thirty-year fight with Hegel to put in writing an explanatory remark at the ebook; and with its of completion I regard my very own 'working' occupation as concluded...The triumphing behavior of commentators...is based at the common 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 is often 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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The query that continues to be is whether or not person cause can hold itself effectively during this posture of an energetic stream that realizes itself merely as a common Sache. Can person cause produce "universal laws"-and 1 08 The Odyssey of Spi rit if it can't, what can it do universally because the self-realization of a novel wakeful ness? that's what now we have to find. sooner than we cross ahead into Reason's global of "pure concepts," allow us to in brief evaluation the logical circulation of this part. the area of the "Real members" has the subsequent moments: first place (or Concept), Self-expression; first inver sion (or Judgment), expression of the article Itself, with the ensuing antithesis of Self-Realization and Public solid; moment inversion (or syllogistic mediation), the Self because the basic classification, or the item Itself because the legislative topic. The preliminary inversion of the agent into the Werk is the "antithetic" second of the idea that itself. it is just once we are reflectively attempting to say what the Werk "means," that we achieve the extent of self-expression as a form of fact. 38 we should always discover additionally, sooner than we pass on, that even if the area of cause is unquestionably that of "Civil Society" we've not been involved at any place with eco nomic rationality. The "necessity" of Abbe Desfontaines belongs to the sector of the common Self-Consciousness, and cause has performed all that's priceless in that path while it liberates serfs and bondservants, and acknowledges them as unfastened rational beings with their very own contribution to make to the general public sturdy. cause is anxious with the evolution of ''morality" (not of financial lifestyles) and with the dis covery that the ethical legislations can in basic terms turn into huge whilst cause acknowledges itself because the subjectivity of an "ethical" culture. In as far as it needs to take the industrial sphere under consideration, we may possibly discover that cause can function as realizing (just because it did within the "observation of the inor ganic"). No ambiguities are attainable approximately industry honesty and industry justice. not anyone can faux to be "public-spirited" while he's convicted of dishonest. Jack Horner can't fake to be a pillar of the neighborhood if there's adequate facts to place him on trial. 39 additionally "family curiosity" is a valid flooring for doubting even if a few non secular animals rather have honorable causes; yet as we will see, the historian ought to not fear approximately our being imposed upon. She reverts to the straightforward viewpoint of the Werk (and the never-ending dialogue of its value! ). V C(b) : Law-G iving cause The transition from the final sect1on to this one 1s effortless to appreciate, yet now not really easy to interpret. officially, the Sac he selbst is inverted first (simply or abstractly) into "Betrug "; after which the great inversion of this antithesis produces the concrete ind1vidualzty of cause. "The Sache selbst loses . . . the connection ofpredicate and the determinacy of dull summary universality. " the ethical person identifies, so it will appear, w1th the social substance, and therefore the entire challenge of singular self-real ization is sublated.