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I. Consciousness

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I. Consciousness(consciousness of the object which stands in opposition to the subject)

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I. Consciousness(consciousness of the object which stands in opposition to the subject)

a. Sense-certainty

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I. Consciousness(consciousness of the object which stands in opposition to the subject)

a. Sense-certainty

The uncritical assumption that we simplyperceive things. Things are simply there tobe seen, touched, heard, etc. We know thruour senses in an immediate and certain way.

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a. Sense-certainty

The uncritical assumption that we simplyperceive things. Things are simply there tobe seen, touched, heard, etc. We know thruour senses in an immediate and certain way.

Transition:

Sense certainty can say THAT an object is, but not WHAT it is.

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Transition:

Sense certainty can say THAT an object is, but not WHAT it is.

When we try to describe a particular sensoryobject in distinction from all others, we areunable to do so except in abstract universalterms that could apply to any object.

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When we try to describe a particular sensoryobject in distinction from all others, we areunable to do so except in abstract universalterms that could apply to any object.

We try to be more precise by using termssuch as “this”, “here”, or “now”, but in thenext instant, those very words can apply tosomething else.

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We try to be more precise by using termssuch as “this”, “here”, or “now”, but in thenext instant, those very words can apply tosomething else.

Consciousness, when faced with this dilemma,passes over into a new level, Perception.

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We try to be more precise by using termssuch as “this”, “here”, or “now”, but in thenext instant, those very words can apply tosomething else.

Consciousness, when faced with this dilemma,passes over into a new level, Perception.

b. Perception

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Consciousness, when faced with this dilemma,passes over into a new level, Perception.

b. Perception

The stage of consciousness in which theobject is viewed as a center of distinct universal properties and qualities

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b. Perception

The stage of consciousness in which theobject is viewed as a center of distinct universal properties and qualities

Transition:

Consciousness cannot, at the sensory level,give an adequate account of the relationbetween a thing and its properties.

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Transition:

Consciousness cannot, at the sensory level,give an adequate account of the relationbetween a thing and its properties.

Sensation cannot reconcile the elements ofunity and multiplicity postulated by thisview of the object.

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Sensation cannot reconcile the elements ofunity and multiplicity postulated by thisview of the object.

Thus, consciousness moves on to the level of…

c. Scientific Understanding

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c. Scientific Understanding

The stage of consciousness which views the surface qualities of things as the manifest-ation of inner forces and laws which governthem

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c. Scientific Understanding

The stage of consciousness which views the surface qualities of things as the manifest-ation of inner forces and laws which governthem

Explanations for phenomena are sought inuniversal laws, in the metaphenomenal.

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Explanations for phenomena are sought inuniversal laws, in the metaphenomenal.

As consciousness seeks for these laws and categories, it realizes that these are in factfound in the subject, not in the object.

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Explanations for phenomena are sought inuniversal laws, in the metaphenomenal.

As consciousness seeks for these laws and categories, it realizes that these are in factfound in the subject, not in the object.

Locke Hume Kant

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Locke Hume Kant

Hegel is here describing the Kantianrecognition that our knowledge is in factmediated by the a priori forms of sensibilityand the understanding. Percepts arefiltered through concepts.

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Locke Hume Kant

Hegel is here describing the Kantianrecognition that our knowledge is in factmediated by the a priori forms of sensibilityand the understanding. Percepts arefiltered through concepts.

Thus, concepts such as unity and multiplicityare subjective concepts, not objective qualities.

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Thus, concepts such as unity and multiplicityare subjective concepts, not objective qualities.

Upon this realization, consciousnesspasses over into…

II. Self-consciousness

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Thus, concepts such as unity and multiplicityare subjective concepts, not objective qualities.

Upon this realization, consciousnesspasses over into…

II. Self-consciousness

At this stage, consciousness is conscious ofthe self as the reality behind the phenomenalworld.

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II. Self-consciousness

At this stage, consciousness is conscious ofthe self as the reality behind the phenomenalworld.

a. Self-Certainty (Desire)

At this stage, my conception of myself is verycocksure and common sense.(Descartes -- “I think, therefore I am.”)

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a. Self-Certainty (Desire)

At this stage, my conception of myself is verycocksure and common sense.(Descartes -- “I think, therefore I am.”)

However, fully developed self-consciousnessis possible only when the self recognizes self-hood in both itself and others.

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However, fully developed self-consciousnessis possible only when the self recognizes self-hood in both itself and others.

In other words, our sense of self is sociallyconstructed, and is not so certain as the stageof Self-Certainty would have us to believe.

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In other words, our sense of self is sociallyconstructed, and is not so certain as the stageof Self-Certainty would have us to believe.

It is this realization that will driveSelf-Certainty beyond itself.

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At the stage of Self-Certainty, consciousness isstill concerned with the external object, but it seeks to subordinate this object to itself, seeking to gainsatisfaction from it, to appropriate it, or to consume it.

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At the stage of Self-Certainty, consciousness isstill concerned with the external object, but it seeks to subordinate this object to itself, seeking to gainsatisfaction from it, to appropriate it, or to consume it.

In other words, desire (the motivating force behindSelf-Certainty) seeks to negate its object in thesearch for satisfaction.

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In other words, desire (the motivating force behindSelf-Certainty) seeks to negate its object in thesearch for satisfaction.

This attitude breaks down in the presence of another self.

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In other words, desire (the motivating force behindSelf-Certainty) seeks to negate its object in thesearch for satisfaction.

This attitude breaks down in the presence of another self.

The first response of the self in the presence ofanother self is self-assertion. One desires to negatethe other in an affirmation of self-existence.

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This attitude breaks down in the presence of another self.

The first response of the self in the presence ofanother self is self-assertion. One desires to negatethe other in an affirmation of self-existence.

But this proves impossible, for the self realizes thatthe recognition of itself by the other is what is mostnecessary for its own sense of self-consciousness.

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The first response of the self in the presence ofanother self is self-assertion. One desires to negatethe other in an affirmation of self-existence.

But this proves impossible, for the self realizes thatthe recognition of itself by the other is what is mostnecessary for its own sense of self-consciousness.

So, instead of completely consuming/negating the other, the self seeks to subordinate it, to extortrecognition from the other.

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But this proves impossible, for the self realizes thatthe recognition of itself by the other is what is mostnecessary for its own sense of self-consciousness.

So, instead of completely consuming/negating the other, the self seeks to subordinate it, to extortrecognition from the other.

This propels Self-Certainty into the next dialecticalphase of Self-Consciousness… The Master-Slave Relationship.

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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 becomesthe slave of the stronger, recognizing selfhood onlyin the master, not in itself.

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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 becomesthe slave of the stronger, recognizing selfhood onlyin the master, not in itself.

However, according to Hegel, this originalsituation paradoxically changes.

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However, according to Hegel, this originalsituation paradoxically changes.

The master, by consuming, destroys. The master’sconsumption is depended upon the slave’s creativeactivity and is thus impermanent.

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However, according to Hegel, this originalsituation paradoxically changes.

The master, by consuming, destroys. The master’sconsumption is depended upon the slave’s creativeactivity and is thus impermanent.

The slave, however, through work, transformsnature and learns her secrets. In work, the slavecreates that which is permanent.

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The master, by consuming, destroys. The master’sconsumption is depended upon the slave’s creativeactivity and is thus impermanent.

The slave, however, through work, transformsnature and learns her secrets. In work, the slavecreates that which is permanent.

In the end, the slave is more free than the master.

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The slave, however, through work, transformsnature and learns her secrets. In work, the slavecreates that which is permanent.

In the end, the slave is more free than the master.

The final result is that neither the master nor theslave is truly free or happy.

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The slave, however, through work, transformsnature and learns her secrets. In work, the slavecreates that which is permanent.

In the end, the slave is more free than the master.

The final result is that neither the master nor theslave is truly free or happy.

Thus, the Master-Slave Relationship passes overinto… Stoic Consciousness.

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c. Stoic Consciousness

At this level, both master and slave retreat into interior senses of freedom, leaving concrete external relationships unchanged.

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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

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d. Skeptical Consciousness

At this stage, the self along exists while all else issubjected to doubt and negation.

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d. Skeptical Consciousness

At this stage, the self along exists while all else issubjected to doubt and negation.

However, this consciousness contains an implicitcontradiction, for there exists both affirmation andnegation in the same attitude. The self cannot bedoubted, nor can the skeptical claim itself. Theseare affirmed, while all else is negated. How canthese be justified?

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However, this consciousness contains an implicitcontradiction, for there exists both affirmation andnegation in the same attitude. The self cannot bedoubted, nor can the skeptical claim itself. Theseare affirmed, while all else is negated. How canthese be justified?

Upon this realization, the Master-Slave Relation-ship, which has not really been eliminated, returnsin a new form… The Unhappy Consciousness

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e. The Unhappy Consciousness

The Unhappy Consciousness is a consciousness which is divided against itself (affirmation vs.negation).

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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 transcendentunattainable perfection -- God (Master).

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The affirmed, ideal self is projected in an other-worldly fashion and associated with a transcendentunattainable perfection -- God (Master).

The negated self is viewed as constantly changing,finite, and unworthy (Slave).

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The affirmed, ideal self is projected in an other-worldly fashion and associated with a transcendentunattainable perfection -- God (Master).

The negated self is viewed as constantly changing,finite, and unworthy (Slave).

In this way, human consciousness is self-alienatedand unhappy.

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The negated self is viewed as constantly changing,finite, and unworthy (Slave).

In this way, human consciousness is self-alienatedand unhappy.

Here again, the traditional elements of the Master-Slave Relationship are present. The slave sees true selfhood and freedom only in God, and notin self.

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Here again, the traditional elements of the Master-Slave Relationship are present. The slave sees true selfhood and freedom only in God, and notin self.

The idea of a living union with God overcomes thisdivision. The true self is no longer considered analienated ideal, but the living core of the self (aninternal spark of divinity, e.g.).

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The idea of a living union with God overcomes thisdivision. The true self is no longer considered analienated ideal, but the living core of the self (aninternal 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)

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III. Reason (Universal Consciousness)

This stage is a synthesis of Consciousness and Self-Consciousness.

At this stage, there is a full recognition of selfhoodin oneself and others, and further, the subject isaware implicitly of the Infinite Spirit with which ititself is united, working in and thru finite selves,binding them together without negating them.

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At this stage, there is a full recognition of selfhoodin oneself and others, and further, the subject isaware implicitly of the Infinite Spirit with which ititself is united, working in and thru finite selves,binding them together without negating them.

a. Nature

Consciousness obtains a glimpse of itself in Naturein ideas such as teleology, etc.

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a. Nature

Consciousness obtains a glimpse of itself in Naturein ideas such as teleology, etc.

b. Inward Focus

Consciousness turns inward to a study of logic,psychology, etc.

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b. Inward Focus

Consciousness turns inward to a study of logic,psychology, etc.

c. Practical Ethical Attitude

Finally, consciousness manifests its knowledge ofitself and others in practical ethical attitudes (the pursuit of happiness, universal moral laws, etc.)

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c. Practical Ethical Attitude

Finally, consciousness manifests its knowledge ofitself 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, customs2. Estrangement and criticism of customs, etc.3. Developed Moral Consciousness (synth of 1, 2)

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d. Concrete Moral Life in Society

1. Unreflective following of traditions, customs2. Estrangement and criticism of customs, etc.3. Developed Moral Consciousness (synth of 1, 2)

This stage demands a recognition of an inner lifewhich binds together free citizens, a principle ofidentity-in-difference.

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This stage demands a recognition of an inner lifewhich binds together free citizens, a principle ofidentity-in-difference.

Thus, morality passes dialectically into religion.

e. Religious Consciousness

In this stage, morality is recognized as groundedin a living unity with God.

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e. Religious Consciousness

In this stage, morality is recognized as groundedin a living unity with God.

1. Natural Religion

The worship of the divine in objects of Nature

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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)

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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 immanentliving principle of unity.

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3. Absolute Religion

Christianity -- Nature is seen as divine creation, God is Spirit, and the Holy Spirit is the immanentliving principle of unity.

However, as close as Christianity comes to graspingthe truth, it must be overcome as well, for it ex-presses the truth in pictorial and historical form.

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However, as close as Christianity comes to graspingthe 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.

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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...

Hegel’s Phenomenology of SpiritHegel’s Phenomenology of SpiritHegel’s Phenomenology of SpiritHegel’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

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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 Christianitybecomes Absolute Knowledge (“Spirit knowingitself in the form of Spirit”).

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f. Philosophy (Absolute Knowing)

In philosophy, the truth expressed in Christianitybecomes Absolute Knowledge (“Spirit knowingitself in the form of Spirit”).

At this stage, the truths of the prior stages are pre-served in dialectical unity.

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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 finitudeand identifies itself with Pure Thought.

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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 finitudeand identifies itself with Pure Thought.

At this stage, Absolute Spirit knows itself, andknows 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.