G. W. F. Hegel’s phenomenology and E. Husserl’s phenomenology

Phenomenology of mind(spirit)





„Dies Werden der Wissenschaft überhaupt, oder des Wissens, ist es, was diese Phänomenologie des Geistes, als der erste Teil des Systems derselben, darstellt. Das Wissen, wie es zuerst ist, oder der unmittelbare Geist ist das Geistlose, oder ist das sinnliche Bewußtsein. Um zum eigentlichen Wissen zu werden, oder das Element der Wissenschaft, was ihr reiner Begriff ist, zu erzeugen, hat er durch einen langen Weg sich hindurchzuarbeiten. - Dieses Werden, wie es in seinem Inhalte und den Gestalten, die sich in ihm zeigen, aufgestellt ist, erscheint als etwas anderes denn als die Anleitung des unwissenschaftlichen Bewußtseins zur Wissenschaft; auch etwas anderes als die Begründung der Wissenschaft; - so ohnehin, als die Begeisterung, die wie aus der Pistole mit dem absoluten Wissen unmittelbar anfängt, und mit andern Standpunkten dadurch schon fertig ist, daß sie keine Notiz davon zu nehmen erklärt.“ (G.W.F. Hegel, Phänomenologie des Geistes, Akademic Verlag, Berlin, Erscheinungsdatum: 1998(1807),  23.)


The above quote is taken from the preface to Hegel’s Phenomenology of Spirit, and summarizes the core goals and philosophical methodology of this work. Hegel is here explaining the process of forming science (i.e. systematic and rigorous knowledge), or the process of becoming knowledge. He calls this process the “phenomenology of the mind,” and it is presented as the first part of his philosophical system. Specifically, Hegel explains that knowledge initially exists in a state of ignorance, either “sensuous consciousness” or “mindlessness.” It is said that in order to progress from this state to true knowledge or elements of science, a long process must be completed. Through this long process, consciousness changes and develops through several stages and forms. Hegel sees this process as more than simply guiding non-scientific consciousness toward science or providing a basis for science. He sees this process of change not as beginning with a sudden revelation or a break from other perspectives that cannot be ignored, but as a process in which consciousness gradually realizes its own content and develops into true knowledge. In other words, it is emphasized that the ‘process of knowledge development’ is not simply the accumulation of new information or expansion of understanding, but a deep change that encompasses fundamental changes in consciousness itself and the various forms and stages of consciousness that appear in the process.

Hegel calls his vast philosophical system ‘Bildung’,(2022. 6.) Its completion points to the completion of the history of absolute reason. ‘Absolute Reason’ means the ultimate and complete synthesis of all reality and knowledge. This reason becomes the highest principle and norm that overcomes all oppositions and contradictions, and becomes the ultimate truth itself that encompasses nature, history, and spirit beyond human mental activities or social norms. What this means is that the process by which this absolute reason recognizes itself is the philosophy of history and spirit, and because it is rational, it undergoes a dialectical process to synthesize it. The result of the synthesis will always be reasonable. Because that is the nature of reason. Hegel's dialectical philosophy is a process of thesis, antithesis, and agreement, which means creating a new stability through the original stable state seen in the real world, the antithesis that opposes it, and this contradiction. This process is all about reason's “self.” This is possible because of the nature of “reflection” itself.(16)


Zu den Sachen selbst!


Husserl's phenomenology is different from Hegel's phenomenology. Hegel's is an illumination of the movement of the spirit through the philosophy of history. Husserl's phenomenological ideology begins with an investigation into the intentionality of consciousness. This intentionality always refers to the property that requires the object. According to this, consciousness becomes conscious, noesis, and its object becomes noema. Therefore, the phenomenological slogan “Into the situation itself!” means returning to the appearing phenomenon of consciousness. However, is there only difference between Hegel's phenomenology and Husserl's phenomenology? Hegel's phenomenological consciousness becomes a history of the process of finding oneself through its own properties and the properties it seeks to recognize. In other words, the orientation and goal of Hegel's philosophical consciousness refers to reflection and finding the true self. Husserl's phenomenology was developed by later phenomenologists, and the intentionality of consciousness becomes that of the subject with a body, and through that intentionality, the encounter with the object and the other is achieved. It soon becomes existential. However, this existential philosophy is a personal philosophy of history.

[Reference]

  • G.W.F. Hegel, Phänomenologie des Geistes, Akademic Verlag, Berlin, Erscheinungsdatum: 1998(1807).
  • Marina F. Bykova, “On the relation of recognition and Bildung in Hegel's Phenomenology of Spirit”, Philosophica, 93, 2022.

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