The figure of the narrator as an element of a strategy in the interpretation of hegel’s “the phenomenology of spirit”
The subject of the study is the influence that the narrator’s image has on the understanding of the specific content of the basic concepts of “The Phenomenology of Spirit” –“time,” “history,” “recollection.” The author establishes that the narrator in “The Phenomenology of Spirit” appears in the form of “our consciousness,” “consciousness itself” and “object,” which, from the formal point of view, follow the same path of constitution and sublation of objectivity. “Time,” “history” and “recollection” act as the objective equivalents of the mediation of consciousness and objectivity, corresponding to the models specified by the narrator. To adequately understand the development of the “experience of consciousness” one must consider the specifics of each image of the narrator expressed in the peculiarity of the vocabulary and style of the book fragments, corresponding to each of them. The need to recognize the dialogical nature of “The Phenomenology of Spirit” is due to the fact that the meaning of the narrative as a whole is built out of the correlation of the same “experience” plot lines told from different points of view. Ananalys is of Hegel’s consideration of “history” as an object of a “consciousness experience” leads to the conclusion that he had developed a peculiar “phenomenology of history,” which is fundamentally different from the subsequent “Philosophy of History.” In this phenomenology not the logical concept, but the images of consciousness are the core of the historical process. “Recollection,” sublating “time” and “history,” not only opens the way to the logical objectivity, but also allows us to imagine the completed “experience of consciousness” as a whole, which retains its significance at all subsequent stages of the evolution of Hegel’s philosophical and systematic thought. Based on the obtained results, the author suggests that the crisis of the Hegelian encyclopedic model was largely due to the oblivion of Phenomenology as its transcendental foundation, which retains its significance even after the development of Logic as a speculative justification of the system.
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