The Phenomenology of Spirit, first published in 1807, is G. W. F. Hegel's remarkable philosophical text that examines the dynamics of human experience from its simplest beginnings in consciousness through its development into ever more complex and self-conscious forms. The work explores the inner discovery of reason and its progressive expansion into spirit, a world of intercommunicating and interacting minds reconceiving and re-creating themselves and their reality. The Phenomenology of Spirit is a notoriously challenging and (...) arduous text that students and scholars have been studying ever since its publication. In this long-awaited translation, Peter Fuss and John Dobbins provide a succinct, highly informative, and readily comprehensible introduction to several key concepts in Hegel's thinking. This edition includes an extensive conceptual index, which offers easy reference to specific discussions in the text and elucidates the more subtle nuances of Hegel's concepts and word usage. This modern American English translation employs natural idioms that accurately convey what Hegel means. Throughout the book, the translators adhered to the maxim: if you want to understand Hegel, read him in the English. This book is intended for intellectuals with a vested interest in modern philosophy and history, as well as students of all levels, seeking to access or further engage with this seminal text. (shrink)

Hegel raises many real problems on the basis of the phenomenology of spirit: logico-ontological, gnoseological, and philosophico-historical problems. But in all spheres, levels, and forms of consciousness, Hegel investigates particularly the formation of the socially developed and historically oriented universal subject of thought, will, and action in the context of the forms of the manifest spirit, forms that in reality assume the status of being. It is precisely this investigation that constitutes the real problematic of Hegel's (...) class='Hi'>Phenomenology of Spirit. (shrink)

Ancient philosophy is often distinguished from modern philosophy regarding its affinity to spirituality. In antiquity, philosophy meant a way of life rather than a body of knowledge. Yet according to Michel Foucault, Hegel’s Phenomenology of Spirit constitutes an important exception to modern philosophy’s break with spirituality, as it integrates structures of spirituality into modern forms and ideals of philosophy. This article builds on Foucault’s analysis by revealing the structures of spirituality that are present within the Phenomenology of (...) Spirit. It argues that in Hegel’s Phenomenology of Spirit the exercise of reason is itself understood as a spiritual exercise. The case of Hegel shows that modern philosophy is not as a whole opposed to the conception of philosophy as a way of life but contains strands that are in line with the ancient tradition. (shrink)

In the Phenomenology of Spirit Hegel describes a mode of consciousness that is analogous to that of the sage in the Zhuangzi. He labels this “Evil Consciousness.” One of the more important phases of Spirit that leads up to this stage also resonates similarities, namely the “pure I” which Hegel modeled on Diderot’s Rameau’s Nephew. In what follows we will first look at the “pure I” before moving to the evil consciousness and making a comparison with the (...) Daoist sage. By contrasting these depictions, we will be better able to understand the intricacies of the sage and Hegel’s Spirit. (shrink)

In his Phenomenology of the Spirit, Hegel tries to explicate his claim that what he calls the System of Science should be organized merely through the "Life of Concept". In this paper, first, we will try to survey the role(s) Hegel assigns to the Concept in Phenomenology of Spirit. Then, we will examine his use of this term in Phenomenology of the Spirit and we will discuss the meanings of this term in that book. (...) Thereafter We will discuss whether in Phenomenology of the Spirit, Concept is finite (as we have seen in Kant's philosophy) and whether it is limited to an external limit or not, and eventually we will try to show that in Phenomenology of Spirit, the absolute knowledge should be understood not as attaining a pure and simple static truth, but it must be understood as infinite unity of Concept and in fact as infinite movement of it. In fact, drawing on the interpretations of Pippin, Houlgate, and Stern, we argue that in contrast to the prevailing interpretations in contemporary Hegel studies, at the end of the Phenomenology of Spirit, it is the concept that becomes absolute, not consciousness. (shrink)

This brilliant study of the stages in the mind's necessary progress from immediate sense-consciousness to the position of a scientific philosophy includes an introductory essay and a paragraph-by-paragraph analysis of the text to help the reader understand this most difficult and most influential of Hegel's works.

The concept of the thing in itself in Kant's philosophy is the element which deprives us of knowing the thing as it is in itself. Hegel, who believed that knowledge is limited by nothing but itself, had to eliminate the thing in itself in his Absolute Idealism and in this way make his concept of Knowledge absolute. Many scholars believe that he did so in the first part of his Phenomenology of Spirit, titled 'Consciousness'. In this paper, in (...) contrast to other studies which are concerned with Hegel's external critique of this concept and what he has said about it here or there in his System of philosophy, we'll examine his internal encounter with the Thing in Itself as it is occurred in the first chapter of the Phenomenology of Spirit. In doing so, we will try to show why he believed that, if we pursue the process of sublating the shapes of consciousness into one another, there won't be anything like the Thing in Itself. Then We will attempt to explain why his efforts are futile and why, even in the Phenomenology of Spirit, the thing in itself exists exactly in the sense that Kant meant by the term. (shrink)

Hegel's classic _Phenomenology of Spirit _is considered by many to be the most difficult text in all of philosophical literature. In interpreting the work, scholars have often used the _Phenomenology_ to justify the ideology that has tempered their approach to it, whether existential, ontological, or, particularly, Marxist. Werner Marx deftly avoids this trap of misinterpretation by rendering lucid the objectives that Hegel delineates in the Preface and Introduction and using these to examine the whole of the _Phenomenology_. Marx considers (...) selected materials from Hegel's text in order both to clarify Hegel's own view of it and to set the stage for an examination of post-Hegelian philosophy. The primary focus of Marx's book is on the account. Hegel gives of the phenomenological journey from natural consciousness to philosophical wisdom. In showing that Hegel's many statements concerning consciousness 'finding itself' or 'knowing itself' in its world can be understood as discovering the rationality of the conditioning world, Marx offers a solution to several sets of interrelated problems that have troubled students of Hegel. His book contains valuable analyses of the relation between Hegel's thought and that of Descartes and Kant as well as that of Karl Marx, and it also sheds considerable light on the question of the internal unity or coherence of the _Phenomenology_. (shrink)

G. W. F. Hegel's first masterpiece, the Phenomenology of Spirit, is one of the great works of philosophy. It remains, however, one of the most challenging and mysterious books ever written. Michael Inwood presents this central work to the modern reader in an intelligible and accurate new translation. This translation attempts to convey, as accurately as possible, the subtle nuances of the original German text. Inwood also provides a detailed commentary that explains what Hegel is saying at each (...) stage of his argument and also discusses the philosophical issues it raises. This volume will therefore prove invaluable to those who want to get to grips with Hegel's thought processes and to follow his complex argument. (shrink)

The most complete collection of essays on Hegel's Phenomenology of Spirit available in any language, with essays by distinguished international Hegel scholars.

The text of Martin Heidegger's 1930-1931 lecture course on Hegel's Phenomenology of Spirit contains some of Heidegger's most crucial statements about temporality, ontological difference and dialectic, and being and time in Hegel.

Hegel's _Phenomenology of Spirit_, his first major work, is one of the classics of Western philosophy. Although previous translations, in whole or in part, have made the text available in English, they are for various reasons not fully adequate, especially for use in teaching undergraduates. Howard Kainz has therefore undertaken to provide his own translation of major selections from the work, which are tied together by summaries of the parts not translated so as to provide the reader with a sense (...) of the whole. The translated selections include the Introduction, Chapter I on Sensory-Certainty, the sections from Chapter IV on Self-Consciousness, the Master-Slave dialectic, and the Unhappy Consciousness, the introductory section to Chapter V on Reason, the sections in Chapter VI on Ethical Action, Absolute Liberty, and Shiftiness and the central argument of Chapter VIII on Absolute Knowledge. The translation is based on the 1980 "Akademie" edition of the _Phänomenologie des Geistes_, edited by Wolfgang Bonsiepen and Reinhard Heede, and the German original is printed alongside the English translation in parallel columns. This edition includes some of the editorial devices used by De Negri in his Italian translation and Hippolyte in his French translation—namely, the use of editorial subdivisions and subtitles to indicate major transitions in the text, plus commentary and cross-references by way of footnotes. (shrink)

Expounds upon consciousness, self-consciousness, reason, spirit, religion and absolute knowing and also supports Kant, denounces skepticism and hails idealism.

Hegel's Phenomenology of Spirit, first published in 1807, is a work with few equals in systematic integrity, philosophical originality and historical influence. This collection of essays, contributed by leading Hegel scholars, examines all aspects of the work, from its argumentative strategies to its continuing relevance to philosophical debates. The collection combines close analysis with wide-ranging coverage of the text, and also traces connections with debates extending beyond Hegel scholarship, including issues in the philosophy of language, philosophy of mind, (...) philosophy of action, ethics, and philosophy of religion. In showing clearly that we have not yet exhausted the Phenomenology's insights, it demonstrates the need for contemporary philosophers to engage with Hegel. (shrink)

Hegel's Phenomenology of Spirit is one of the great works of philosophy. It remains, however, one of the most challenging and mysterious books ever written. Michael Inwood presents this work in an intelligible and accurate new translation, alongside a detailed commentary that explains Hegel's arguments and the philosophical issues they raise.

IN ONE of the last seminars of his life, Heidegger remarks that just as Hegel was trying to lay the definitive foundation of the modern age, so was his friend Hölderlin trying to break through the ground of the age in order to inaugurate a step beyond modernity. For this reason, Heidegger clearly regards the poet as more radical than the philosopher. Without trying myself to assess the validity of this contrast, I shall take it as a clue and argue (...) that each was attempting to discover, and to build a time-design that could do justice to his epoch and respond to the experience of its historical destiny. The question that concerns this essay is just how Hegel construed and constructed such a philosophical designing of the time, and while important texts for this topic are thematized in his earlier writings and in his subsequent lectures, the central text must be the Phenomenology of Spirit. The aim of this discussion therefore is to determine the time-sense of the Phenomenology of Spirit and its phenomenology of Time, and to draw in other texts insofar as they illumine its matrix. (shrink)

In 2020 the international philosophical community celebrates the 250th anniversary of the birth of G.W.F. Hegel. This anniversary provides an excellent opportunity to once again reconsider to the iconic works of the great German philosopher, among them, special attention should be paid to The Phenomenology of the Spirit, which is universally considered as one of the most famous works of world philosophical literature. Being the first of Hegel’s major works and, at the same time, the first and only (...) part of the early version of his system of absolute idealism, this book, largely due to the efforts of the French Neo-Hegelians, acquired the status of one of the most famous philosophical works. Meanwhile, The Phenomenology of the Spirit is rightfully considered one of the most complex philosophical texts, which does not cease to attract attention, including due to the intricacies of its style. Being called by K. Marx “the true point of origin and the secret of the Hegelian philosophy,” this work, among other numerous “secrets” and “mysteries,” undoubtedly hides the mystery associated with the terminological and stylistic features of Hegel’s writing. Noting the serious difficulties encountered in reading The Phenomenology of the Spirit, the author of the article shows that Hegel wrote it, developing a new philosophical language, creating a range of linguistic innovations, also using Germanized Latin and Greek terms. Along with Spinoza’s Latin terminology, he borrowed some concepts from his compatriots, deliberately altering their meaning. The article also shows that, being an extremely complex philosophical work, Hegel’s The Phenomenology of the Spirit had a huge impact on the development of intellectual culture of the 20th century, and not only due to its conceptions. Its language itself greatly contributed to the formation of special philosophical terminology and anticipated a number of significant changes in the structure and composition of philosophical texts. (shrink)

In this paper I rely on recent literature that emphasises the importance of recognition in Hegel's philosophy in order to apply the recognition-theoretic approach to the notion of sacrifice in the Phenomenology of Spirit. Firstly, I conduct a preliminary analysis by examining the general meaning of sacrifice as a form of determinate negation. Secondly, I focus on two phenomenological moments (the struggle between ?faith? and ?pure insight?, and the cult) in order to answer the question, ?Is a real (...) (effective and unselfish) sacrifice possible?? Finally, I argue that sacrifice should be considered as a Darstellung, and I explain the twofold connection between sacrifice and recognition. I conclude that there is no sacrifice without recognition, and the process of recognition is intrinsically sacrificial. (shrink)

_The Phenomenology of Spirit_ is Hegel's most important and famous work. It is essential to understanding Hegel's philosophical system and why he remains a major figure in Western Philosophy. This _GuideBook_ introduces and assesses: * Hegel's life and the background to the _Phenomenology of Spirit_ * the ideas and the text of the _Phenomenology of Spirit_ * the continuing importance of Hegel's work to philosophy.

Hegel only published five books in his lifetime, and among them the Phenomenology of Spirit emerges as the most important but also perhaps the most difficult and complex. In this book Ludwig Siep follows the path from Hegel's early writings on religion, love and spirit to the milestones of his 'Jena period'. He shows how the themes of the Phenomenology first appeared in an earlier work, The Difference between Fichte's and Schelling's Systems of Philosophy, and closely (...) examines the direction which Hegel's thought took as he attempted to think through the possibility of a complete system of philosophy. The themes encompassed by the Phenomenology – anti-dualistic epistemology, autonomy, historicality, the sociality of reason – are thoroughly discussed in Siep's subtle and elegantly argued assessment, which appears here in English for the first time. It will be of great interest to all readers studying Hegel's thought. (shrink)

Hegel's first major philosophical work is one of philosophy's true masterpieces. Despite its notorious difficulty, it is one of the most influential philosophical works ever written. The Phenomenology is not only the first presentation of Hegel's system; it also is an account of the historical development of Geist from Greek tragedy to the triumph of philosophy as science in Hegel's own time. This volume of essays offers an interpretation of the spirit of Hegel's Phenomenology as well as (...) a concise reading of the main text. It discusses also the historical and philosophical background of Hegel's main work and takes note of its reception. Since the essays were written by philosophers from different countries—both established Hegel scholars and promising young researchers—this volume presents the reader with an international overview of recent Hegel research. The main goal of the collection is to offer students a hermeneutical tool for the reading of Hegel's masterpiece while opening up new fields of research for those who know Hegel and German philosophy well. The contributors are Christoph Asmuth, Klaus Brinkmann, Paul Cobben, Alfred Denker, Richard Findler, Jeffery Kinlaw, Angelica Nuzzo, Tom Rockmore, Dale Snow, Mike Vater, Ludovicus De Vos, Robert Williams, and Holger Zaborowski. (shrink)

Hegel 's classic Phenomenology of Spirit is considered by many to be the most difficult text in all of philosophical literature. In interpreting the work, scholars have often used the Phenomenology to justify the ideology that has tempered their approach to it, whether existential, ontological, or, particularly, Marxist. Werner Marx deftly avoids this trap of misinterpretation by rendering lucid the objectives that Hegel delineates in the Preface and Introduction and using these to examine the whole of the (...) Phenomenology. Marx considers selected materials from Hegel 's text in order both to clarify Hegel 's own view of it and to set the stage for an examination of post-Hegelian philosophy. The primary focus of Marx's book is on the account. Hegel gives of the phenomenological journey from natural consciousness to philosophical wisdom. In showing that Hegel 's many statements concerning consciousness 'finding itself' or 'knowing itself' in its world can be understood as discovering the rationality of the conditioning world, Marx offers a solution to several sets of interrelated problems that have troubled students of Hegel. His book contains valuable analyses of the relation between Hegel 's thought and that of Descartes and Kant as well as that of Karl Marx, and it also sheds considerable light on the question of the internal unity or coherence of the Phenomenology. (shrink)

In Tragedies of Spirit, Theodore D. George engages Hegel’s Phenomenology of Spirit to explore the philosophical significance of tragedy in post-Kantian continental thought. George follows lines of inquiry originally developed by Nietzsche, Heidegger, Gadamer, and Derrida, and takes as his point of departure the concern that Hegel’s speculative philosophy forms a summit of modernity that the present historical time is called to interrogate. Yet, George argues that Hegel’s larger speculative ambitions in the Phenomenology compel him to (...) turn to the resource of tragedy in order to give voice to issues of incommensurability, discontinuity, otherness, strife, and crisis. From this standpoint, Hegel’s interest in the tragic proves to be more pervasive and to run deeper than has previously been recognized. The author shows that Hegel’s reliance upon the tragic not only stretches and tests assumptions of speculative philosophy, but also illuminates original insights into human finitude. While situating Hegel’s approach to tragedy as part of a broader response to Kant, George also contextualizes Hegel’s interest in tragedy with reference to figures in German Idealism and Romanticism, such as Schelling, Hölderlin, and Schlegel. (shrink)

Hegel’s Phenomenology of Spirit (1807) was supposed to be the introduction and first part of the Jena System III, and as such it was to introduce us to the other parts of the project. Most commentators on Hegel’s Phenomenology , however, do not consider how the Phenomenology relates the other parts, and some discount Hegel understanding and commitment to the natural philosophy of his day. This paper attempts to make the connection between the Phenomenology and (...) the Natural Philosophy of 1805-06 explicit; to show where and how the connections are made; to identify how Hegel uses the natural sciences of his day in creating his system. By showing this I hope to prove that his concept of Spirit is born within his natural philosophy. It is part of his cosmology. (shrink)

Hegel's Phenomenology of Spirit is probably his most famous work. First published in 1807, it has exercised considerable influence on subsequent thinkers from Feuerbach and Marx to Heidegger, Kojève, Adorno and Derrida. The book contains many memorable analyses of, for example, the master / slave dialectic, the unhappy consciousness, Sophocles' Antigone and the French Revolution and is one of the most important works in the Western philosophical tradition. It is, however, a difficult and challenging book and needs to (...) be studied together with a clear and accessible secondary text. Stephen Houlgate's Reader's Guide offers guidance on: Philosophical and historical context Key themes Reading the textReception and influence Further reading. (shrink)

A Study of the Phenomenology of Spirit Philip J. Kain. more important than the object. The object is nothing but an object-of-my- desire (A, I, 36/SW, XII, 64-5). Strangely enough — and this is another reason why desire is such an excellent ...

Hegel's Phenomenology of Spirit has a long-standing reputation as one of the key books in the history of Western philosophy, but many are unsure just what it is about. Even the words in the title are disputed: What sense of "phenomenology" is being used? Is Geist to be rendered "spirit" or "mind"? What does this have to do with Hegel's original title, "The Science of the Experience of Consciousness"? To add to the perplexity, Hegel developed his (...) own technical vocabulary in writing the book, but the jargon he created never caught on and thus there is no common usage for it. As a consequence, both the beginner and the Hegel specialist must make key decisions about to understand many basic terms in the book. This Oxford Guide walks the reader through this canonical text paragraph-by-paragraph using accessible and approachable language, such that both students and instructors--whether they come from philosophy, political theory, literature, or history backgrounds--will benefit. (shrink)

Hegel's Phenomenology of Spirit, the philosopher's first and perhaps greatest work, is the most important philosophical treatise of the nineteenth century. In this companion volume to his general introduction to Hegel, Tom Rockmore offers a passage-by-passage guide to the Phenomenology for first-time readers of the book and others who are not Hegel specialists. Rockmore demonstrates that Hegel's concepts of spirit, consciousness, and reason can be treated as elements of a single, coherent theory of knowledge, one that (...) remains strikingly relevant for the contemporary discussion. He shows how the various conceptions of cognition developed in the text culminate in absolute knowing, which Rockmore reads, in opposition to the frequent religious readings of Hegel, in a wholly secular manner. Unlike commentators who isolate Hegel's text from its philosophical origins, Rockmore analyzes the book in the philosophical context from which it emerged, lucidly discussing notoriously difficult passages in relation to the ideas of Aristotle and Descartes, and above all to those of Kant and other German idealists. Hegel's Phenomenology of Spirit, the philosopher's first and perhaps greatest work, is the most important philosophical treatise of the nineteenth century. In this companion volume to his general introduction to Hegel, Tom Rockmore offers a passage-by-passage guide to the Phenomenology for first-time readers of the book and others who are not Hegel specialists. Rockmore demonstrates that Hegel's concepts of spirit, consciousness, and reason can be treated as elements of a single, coherent theory of knowledge, one that remains strikingly relevant for the contemporary discussion. He shows how the various conceptions of cognition developed in the text culminate in absolute knowing, which Rockmore reads, in opposition to the frequent religious readings of Hegel, in a wholly secular manner. Unlike commentators who isolate Hegel's text from its philosophical origins, Rockmore analyzes the book in the philosophical context from which it emerged, lucidly discussing notoriously difficult passages in relation to the ideas of Aristotle and Descartes, and above all to those of Kant and other German idealists. (shrink)

This paper (in English) highlights a hitherto neglected feature of Hegel’s 1807 Phenomenology of Spirit: its critique of the content of our basic categorial concepts. It focusses on Hegel’s semantics of cognitive reference in ‘Sense Certainty’ and his use of this semantics also in ‘Perception’ and ‘Force and Understanding’. Explicating these points enables us to understand how Hegel criticizes Pyrrhonian Scepticism on internal grounds.

In this paper I trace the revival of Hegel in France and Germany in the early twentieth century and point especially to the crucial role of phenomenology in incorporating Hegel into their mature transcendental philosophy. Indeed, Martin Heidegger was responsible for a significant revival of Hegel studies at the University of Freiburg, following his arrival there in 1928 as the successor to Husserl. Similarly, Husserl’s student, Fink characterised Husserl’s phenomenology in explicitly Hegelian terms as “the self-comprehension of the (...) Absolute”. The late Husserl seems to embrace the Hegelian vision when he presents his approach in the Crisis itself as a “teleological historical reflection”. (shrink)

There has been significant disagreement about Hegel’s view of Christianity in the “Revealed Religion” section of the Phenomenology of Spirit. This paper attempts to show that his view encompasses the breath of the Christian experience that incorporates both orthodox and heretical teachings. It covers three doctrines: the Trinity, which features Sabellian modalism; Creation, which incorporates both Neo-Platonism and Christian Gnosticism; the Incarnation, which shows a conceptual conflict in how the Son is portrayed as both the servant of faith (...) and the naturalistic lord of the world. (shrink)

This book introduces Hegel's best-known and most influential work, Phenomenology of Spirit, by interpreting it as a unified argument for a single philosophical claim: that human beings achieve their freedom through retrospective self-understanding. In clear, non-technical prose, Larry Krasnoff sets this claim in the context of the history of modern philosophy and shows how it is developed in the major sections of Hegel's text. The result is an accessible and engaging guide to one of the most complex and (...) important works of nineteenth-century philosophy, which will be of interest to all students and teachers working in this area. (shrink)

Hegel’s Phenomenology of Spirit: A Critical Rethinking in Seventeen Lectures provides a clear and philosophically engaging investigation of Hegel’s first masterpiece, perhaps the most revolutionary work of modern philosophy. The book guides the reader on an intellectual adventure that takes up Hegel’s revolutionary strategy of paving the way for doing philosophy without presuppositions by first engaging in a phenomenological investigation of knowing as it appears.

In this major new study, the philosopher and cultural theorist Fredric Jameson offers a new reading of Hegel's foundational text Phenomenology of Spirit. In contrast to those who see the Phenomenology as a closed system ending with Absolute Spirit, Jameson's reading presents an open work in which Hegel has not yet reconstituted himself in terms of a systematic philosophy (Hegelianism) and in which the moments of the dialectic and its levels have not yet been formalized. Hegel's (...) text executes a dazzling variety of changes on conceptual relationships, in terms with are never allowed to freeze over and become reified in purely philosophical named concepts. The ending, on the aftermath of the French Revolution, is interpreted by Jameson, contra Fukuyama's "end of history," as a provisional stalemate between the political and the social, which is here extrapolated to our own time. (shrink)

This article argues that Hegel’s book The Phenomenology of Spirit can be read as a Bildungsroman or a theory of reception. Hegel (as he appears in this book) sets forth to educate his readers to a historical understanding. This is the article’s main argument which will be split up in three parts. First, it seems that Hegel tries to lead the uneducated reader to his own ideal philosophy. If so, the reception will be merely technical, i.e., the book (...) has only one answer and the reader has to submit to Hegel to get him right. The article argues against such a reading. Secondly, it seems more likely that Hegel invites his readers to take an active part in the interpretation of the book. To substantiate this claim, the article argues that the hitherto unknown phenomenon in the book “touches” and challenges the reader, who must “touch” back and accept the challenge in order to grasp the phenomenon. This reception involves the experience of “touch” (not physical) and is therefore haptic. Thirdly, and in extension of the haptic reception, the article argues that there is a reception as recollection, meaning that Hegel invites the reader to reflect upon the recollected experiences or “the gallery of images” that Hegel has archived in his book. In doing so, the reader will see the gallery of images with new eyes—which ultimately is a process of Bildung as the reader gains self-awareness and knowledge through Hegel’s images. (shrink)

This meticulous translation of a series of lectures which Heidegger delivered in 1930-1931 on the opening part of the Phenomenology of Spirit marks an important contribution to the works already available that recount his rather punctuated dialogue with Hegel. As such, Hegel's Phenomenology of Spirit rounds out Heidegger's somewhat murky encounter with Hegelian philosophy, his attempt to think what is unthought in the dialectical "journey" of consciousness. Unlike some of the other works already in translation, these (...) lectures reveal Heidegger's explicit desire to preserve the Phenomenology as a text in its own right and to evoke its latent power without initially seeking to build a bridge between his own inquiry into being and Hegel's speculative philosophy. (shrink)