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Phenomenology of Spirit Paperback – Jun 1 1979

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Product Details

  • Paperback: 630 pages
  • Publisher: Oxford University Press (June 1 1979)
  • Language: English
  • ISBN-10: 0198245971
  • ISBN-13: 978-0198245971
  • Product Dimensions: 20.3 x 3.2 x 13.5 cm
  • Shipping Weight: 431 g
  • Average Customer Review: 3.8 out of 5 stars  See all reviews (33 customer reviews)
  • Amazon Bestsellers Rank: #45,776 in Books (See Top 100 in Books)

Product Description

About the Author

G.W.F. Hegel (1770-1831) is one of the great figures in the history of Western thought, and the most important philosopher of his time.

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First Sentence
90. The knowledge or knowing which is at the start or is immediately our object cannot be anything else but immediate knowledge itself, a knowledge of the immediate or of what simply is. Read the first page
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Front Cover | Copyright | Table of Contents | Excerpt | Index | Back Cover
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Customer Reviews

3.8 out of 5 stars

Most helpful customer reviews

Format: Paperback
A very significant book
This book was a turning point for me in my personal quest. Up until this point each philosopher I learned about in class was torn apart by the next philosopher. Hegel approached things differently and made it possible for me to learn what "sublated" means. Those philosophers were not being "torn apart" by their successors. Instead, the history of thought can be seen as the logical interplay of ideas gradually creating better ideas. The previous ideas are incorporated in an ever more mature view. This is how we view history. This is why sociology seems to be the philosophy of our day - the sociality of reason.
But this book is deeply embedded in a historical context itself and makes sense only with a good guide. For an interesting way to do this look at Hans Kung's description of his experience of Hegel in his memoirs. For an excellent guide I recommend Pinkard or Kaufmann. My own thesis is on Hegel's Geist.
No philosopher since has ever torn apart another philosopher in my view even if they try to deconstruct them.
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Format: Paperback
It doesn't make any sense to rate this work at anything less than 5 stars, since it's one of the most influential works of the last 200 years. It was written in 1806, and it is Hegel's attempt to demonstrate the systematic way in which human experience develops, from its simplest roots in sensory life to its highest fulfilment in scientific, political and religious experience. This was a work that took Kant's revolutionary insights and produced a new philosophy of the human person that prefigured the developments of Marx, Freud, existentialism, deconstruction and so on. Human experience is here understood in a rigorously anti-reductive way: Hegel will not allow meaningful dimensions of human experience to be ignored in the way that they typically are in too-facile theories of experience (like sense-data empiricism, physicalist reductionism, possessive individualism, etc.). Experience is also understood dynamically: because of its own internal reason, experience develops into progressively more complex forms. It is a masterful work, and it takes years of serious study to master this book. It is a very difficult book to work with, because it is written in a very daunting manner, which means it is not realistic to imagine reading it outside of a university course in which someone can lead you into the reading of Hegel's phenomenology. This translation by Miller is also imperfect. This translation was meant as an improvement to the older Baillie translation but, while this one is marginally more "literal," it does not do as good a job as Baillie at communicating the sense of what's being said. If you can only have one translation, this is probably the better choice, but if you are studying the book seriously, I highly recommend hunting down a copy of Baillie's translation as well.
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By A Customer on Sept. 27 2003
Format: Paperback
The book is a historic classic of philosophy: Hegel's style is a pleasure of dialectic-conceptual and almost mystic creation of enigmas. His style is clumsy,-- although enjoyable in an obscure way, a style oneself should always remain a critic of , that style which, in the end, is opposite to the object of all writing forms, that is: to make concepts and notions clear, to express....
It is an overwhelming experience finding that "Hegelianism" still breaths(judging for the quantity of reviews here in Amazon). I wish to type the next map of evolutions contradicting and refuting Hegel's philosophy:
-Hegel's ontological principle: "all real is rational, all rational is real".
In Hegel's symbolism the real does not refer to "empirical data", but rather to that which is relative to the "whole", the "absolute", that is: something becomes logically real when one is able to conceive it as part of a complex unity, an absolute whole. Non-Aristotelian logic developed in the beginning of last xx century would regard this reasoning as a misconception of the identity principle. Hegel's absolute as an identity able to contain would be no other thing than a "conjunct". Giving that Hegel conceived as "complex" his "whole"(absolute), we could say that this "conjunct", this "class", can be an "ordinal" one, or a "cardinal" one. Example: the class A consisting of "five pencils" is a cardinal one, whereas the class named B consisting of the "class of animals who are good, the class of animals who are not-good, and the class of animals who are neither good nor not-good" is a ordinal one. Thus, his semantic conception of the absolute is no other than the possibility of calculating, within any such conjunct, the relation of each part to the whole conjunct or identity.
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Format: Paperback
Hegel's _Phenomenology of Spirit_ is a very thought-provoking and intellectualy stimulating work. However, it is also very mentally taxing, and is probably not worth the time and effort required to get through. Nor is this an absolutely essential work with regards to historical importance; it should instead be demoted to the status of "historical curiosity". I recommend this book only to masochistic individuals who like to read books in order to prove their intelligence, or who seek out challenges just because they are challenging. It is unlikely you will actually benefit from a mental-health standpoint by reading this work. This is because Hegel seems to be playing mind games, obfiscating his sentences and forcing the reader to re-translate or paraphrase what has been said into something clearer and more intelligable. In the course of reading this book, I would often come across long, complicated, and infuriating sentences, and I would have to re-process and re-write the sentence in my head before I could make sense out of what Hegel was trying to say. After doing this, I would say to myself, "why didn't Hegel just write the sentence in the same way that I just paraphrased the sentence?"
In conclusion, I firmly believe this book could have been written much more clearly without taking anything away from the profundity of the concepts contained therein. It quite simply should not have been so difficult to read. There is nothing about Hegel's ideas that are so intrinsically complicated to justify his virtually unreadable style. If you want to read a truly profound, complicated, and fascinating philosophical book from the same time period, I highly recommend _Concluding Unscientific Postscript_ by Soren Kierkegaard as an alternative. You will find that Kierkegaard is an exponentially better writer than Hegel, and is capable of conveying much more information to the reader with much less aggravation.
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