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By H. S. Harris
"Hegel's Ladder aspires to be...a 'literal commentary' on Die Phanomenologie des Geistes ...It was once the wide awake aim of my thirty-year fight with Hegel to write down an explanatory statement at the e-book; and with its crowning glory I regard my very own 'working' occupation as concluded...The triumphing behavior of commentators...is based at the basic consensus of opinion that no matter what else it can be, Hegel's Phenomenology isn't the logical 'science' that he believed it used to be. this can be the obtained view that i would like to overthrow. but when i'm correct, then an acceptably non-stop chain of argument, paragraph through paragraph, needs to be discoverable within the text." -- from the Preface.
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Additional resources for Hegel's Ladder, Volume 2
Example text
The Faust of the "Fragment," on the other hand, only learned not to identify happiness with the gratification of his desires. It is essential to see that, whereas the natural self-consciousness must secure material prosperity before there can be any cultivation of Reason for its own sake, the rational self (as we observe it here) has already achieved economic liberation. Faust is choosing a new path of self-cultivation. The University career that lies behind him is important because it shows us how he has come to be in a position to do that.
But the truth of pleasure is a union of two selves; so the agent's singularity is sublated. " He expects us to understand that Active Reason begins as Rational Desire; but the repetition concerns only one of the moments of natural Desire. The first moment of Desire was the consumption of one element of living Nature by another. The inversion of this in the second moment was directed towards mating with the other sex (par. 1 7 5). This is the moment that becomes the effective structure for the embodiment of Reason's goal.
Hegel takes Love as the primitive shape of practical Reason. Reason is all reality because it is the Category that is indifferently satisfied by each and every observer; and what is categorically known to one observer is known (in principle) to all. In rational self-realization this "abstract" identity becomes concrete. Physical love is the identity of two singular subjects in the same act. " For theoretical Observation of them as selves-for "the Category" in its applica tion to the "representations" of the senses-the lover and the beloved are quite separate.