By G. W. F. Hegel (Author), Leo Rauch (translator and contributor)
Read Online or Download Hegel and the Human Spirit: A Translation of the Jena Lectures on the Philosophy of Spirit (1805-6) with Commentary PDF
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Additional info for Hegel and the Human Spirit: A Translation of the Jena Lectures on the Philosophy of Spirit (1805-6) with Commentary
Rather, it is a name, a sound made by my voice, something entirely different from what it is in being looked at—and this [as named] is its true being. [We might say:] This is only its name, the thing itself is something different; but then we fall back onto the sensory representation. Or [we might say:] It is only a name, in a higher sense, since to begin with, the name is itself only the very superficial spiritual being. By means of the name, however, the object has been born out of the I [and has emerged] as being (seyend).
The I makes itself into a thing, in that it fixes the order of names within itself. , it makes itself into this unthinking order, which has the mere appearance of order. In the appearance of order there lies the I—necessity, the Self with its aspects. But these aspects are as yet purely indifferent. 24 It is now the active I, the movement making itself into that object which (in naming) it immediately is.
If the goal of history is a sociocultural selfawareness ("spirit becoming its own object"), then we must show how each sociocultural phenomenon is a step toward that goal, and how that goal emerges from that process itself. If self is the truth of everything, then we go beyond that when the self realizes that it is the truth of everything. Social classes are a part of the process, which is why Hegel speaks of them as "self-ordering spirit" ("der sich in sich selbstgliedernde Geist"). In their progression there is, first, an element of trust (whereby the individual will externalizes itself as the general will, and alienates this will from itself); second, there is a legalistic stage, in which certain abstract concepts are formalized; and third, there is a "mistrust" in which certain objectifications (things, money, representatives) take over and assume an autonomy of their own: In social classes, spirit is both divided and unified.