Preface to the Phenomenology part 5 lecture notes

The Absolute is Subject Review of the Preface (5) Par. 23 - 27 2009 (c) Robbert Veen A. Reflection is part of the truth: substantiality is a form of thought Result from par. 17 - 22: 1. The Absolute cannot be expressed as immediacy for immediate consciousness (=substance) 2. Truth is the dynamic whole; a movement through stages. 3. Truth is a result: reflection is not external, but part of the truth B. The Absolute is subject (par. 23) Knowledge is expressed in propositions of the form: x is p or Px E.g. "God is the Eternal" "Subject": what we are talking about, the "immediate" given reality. NMRA 1. N The subject is posited; a mere name. 2. M The predicate says its meaning, "what it is" 3. R We move from meaningless name to meaningful predicate: external reflection 4. A The result is attributed to a reality Name, meaning, reflection, attribution So why not start with the predicate, if that contains the real content? "The Eternal is God" The meaning is the same (identity) But the form of thought is different  External reflection: · The subject is posited; a mere name. · The predicate says its meaning, "what it is" · The subjective proposition is an external movement: our thought moves from a name to a content. · Identify a "given" (O) that is talked about. · Summarize the result as : content p is inherent in subject x  The subjective proposition reflects a movement from the outside: we attribute the predicate to a subject. The speculative proposition reflects a movement from within: the subject predicates itself.  To be "subject" means: to be "a" subject. Note on terminology: Subjective propositions take the subject-matter in the form of substance. Speculative propositions take their subject-matter in the form of "subjectivity."  Subject = to posit something that contains reflection, is "reflected into itself" Conclusion: What Hegel means by "subjectivity" is contradictory to the logical function of the subject in propositions.  The movement in thought from a given, to its predicate and identifying that with an outside reality = external reflection. To take something not substantially but "subjectively" means positing it as reflecting in itself, as self-predicating, as "achieving" its own determinations. (And that's the reason that Hegel draws upon examples from rational theology, i.e. the definitions of God.)  No single subjective proposition can express this "dynamic self-development of reality as subject" because of its static form. We can only do that in a system of connected propositions, determining each other. To be connected within a system, each proposition should be considered as an element of the System = speculative proposition. It has to become a point in a movement that moves thought along: i.e. a moment (momentum).  The form of the proposition (external reflection: substance) is contradicted by the intent of the proposition (the reflection in itself; subject).  Solution: any proposition that shows this inner contradiction is taken as the beginning of a movement of a complementary, and negative proposition that develops the contents further.  The Spirit is self-knowledge (par. 26, 27) · Expression not indication or reference · Concept not intuition or perception · Subjectivity not substantiality · Development not application of a single principle · Organic whole not inventory of true statements · Reflection into itself not external reflection From immediacy to full self-mediation Being is · reflection into itself (par. 26) · immediate self-certainty · simple reflection · the immediacy of Spirit to itself · absolute form The task of the Phenomenology (par. 27): It is this process by which science in general comes about, this gradual development of knowing, that is set forth here in the Phenomenology of Spirit. Knowing, as it is found at the start, Spirit in its immediate and primitive stage, · is without the essential nature of Spirit, · is sense-consciousness. To reach the stage of genuine knowledge, or produce the element where science is found- the pure conception of science itself- [NB= the end of the Encyclopedia] a long and laborious journey must be undertaken. This process towards science, as regards the content it will bring to light and the forms it will assume in the course of its progress, will not be what is primarily imagined by leading the unscientific consciousness up to the level of science:  it will be something different, too, from establishing and laying the foundations of science; and anyway something else than the sort of ecstatic enthusiasm which starts straight off with absolute knowledge, as if shot out of a pistol, and makes short work of other points of view simply by explaining that it is to take no notice of them.  Summary of par. 1 - 27: · Real knowledge is the conceptual expression of absolute reality.  · Absolute reality must be expressed including reflection: as subjectivity not as mere substance.  · This whole has the shape of a development, not a static list of true propositions  · It is absolute reality itself that comes to self-understanding: what Spirit is in itself must become for itself.  · The Phenomenology deals with the Spirit becoming self-conscious of itself as science.  · Real knowledge is the conceptual expression of absolute reality. · Absolute reality must be expressed including reflection: as subjectivity not as mere substance. · This whole has the shape of a development, not a static list of true propositions · It is absolute reality itself that comes to self-understanding: what Spirit is in itself must become for itself. · The Phenomenology deals with the Spirit becoming self-conscious of itself as science.