Introduction
It is a normal assumption in philosophy that before getting into the genuine matter, one must attempt it, for example, the distinct knowledge of what the truth holds. There must be a preexisting need for agreement on the perception. Is it possible to experience cognition? Or as a tool for gaining possession of the truth, or just as a method for an individual to catch a glimpse of the truth? Hegel attempts to define the excellent conditions and fundamental character of human knowledge in his book, Phenomenology of Spirit. Philosopher Hegel argues that Controversial philosophical beliefs on what constitutes the real knowledge have raged a long-standing debate in philosophy. Philosopher Hegel is trying to apply his rational understanding of reasoning to ascertain his points by using the various modes of consciousness such as sense, knowledge, and perception, among others.
An expository characterisation of the position of the philosopher Karl Marx
Hegel has conceived the negation of negation from the positive relation inherent, in it as a real and only positive, and from the negative connection inherent in it as the only actual act and spontaneous activities of all being. He did this through the whole action of logical, speculative expression for the movement of history. He viewed history as the only act of creation, and the past he talked of was the history of the origin of man.
Hegel's Perspective on Human Understanding
Hegel introduces "Phenomenology of Spirit" with a dramatic through a fitting statement by pointing out that man's spirit has dramatically changed with the order of old things. Here Hegel sets his systematic philosophic agenda subject that, it is not just to know and perceive individual mind as in the case of philosopher Kant-his close predecessor. According to Hegel, beings through social and culture are cooperatively adapted to the world. A person does not openly come in between the object but instead compelled to come in between the subjective and the collective understanding moments. It is to mean, someone's way of understanding the world around him and the shared ideas about the world.
The Evolution of Human Consciousness
Spirit is a current occurrence toward which humans evolved rather than existing from the earliest moments of history. In the 'Phenomenology of Spirit, Hegel points that human consciousness starts from the position of attempting to understand objects via conscious efforts and advance to a refined way of how to relate to the external environment. Hegel, in his perspective, perceives human society evolves just as an argument evolves. For example, an entire society starts just by an idea concerning the world. It evolves logically and uncontrollably into different successive ideas through a dialectical pattern. It thus means that there is a one-way occurrence of the event as Hegel believes on the logical succession. By this, in Hegel's thinking, one can come up with the human history entire course with no recourse to archaeology or any other empirical data, but logic.
The Role of Knowledge in Hegel's Philosophy
There is a glimpse of the well-known dialectic about a notion that, knowledge is just the process of determination to get the sets of stable and truthful thoughts. In Hegel's writing, knowledge-as-motion is a recurrent theme forming the core of his epistemology original approach. "Phenomenology of Spirit" is Hegel's earliest "mature" works with a highly idiosyncratic and a philosophical style that is difficult. For the lay reader who is unprepared, this can be a frustrating introduction. Hegel, working with the German's tradition of idealism, attempts to grapple with the human dimension of experience that mostly lies outside the scope of this culture, which was above all, established by Kant. It is the reason for the partly rising difficulty in his writing. Though indebted deeply to Kant, Hegel did not find wholly adequate the language of idealism in explaining what he felt needed explanation. Hegel was thus forced to invent his philosophical terms which seemed unfamiliar and strange at first.
The Tension Between Individual Understanding and Universal Concepts
Hegel argues that there is an existence of standard components to knowledge. Kant in his perspective implies that the mind controls the thoughts of an individual. According to Hegel, he, in fact, points that there is always an existence of tension between a person's peculiar understandings of things as well the universal concepts need.
Critical Objections to Hegel's Positions
In the Phenomenology of spirit, Hegel's assertion that, in the world, the mind does not immediately understand the world is in agreement with his predecessor Kant. Philosopher Kant contributed to this by saying that, knowledge of "things-in-themselves" is not knowledge, or it is not of pure inputs from the senses. Some philosophers have believed that the most significant part of knowledge is "matter." It includes those philosophers who privileged mind. Descartes, a rationalist, and Plato who came before him held the belief that the only truth that can be trusted is the truth that the spirit arrives at by its own. Lockey, one of the empiricists, on the other hand, argued that it is from the perception of the actual objects through our senses that all the knowledge comes. In trying to put this debate to rest, Kant from his perspective argued on the real object meaning being derived from concepts or ideas standing between matter and the mind.
The Mediation of Concepts in Knowledge
A concept always mediates the information that enters the mind through the senses. Hegel in the book Phenomenology demonstrates that even though it is a fact that matter is mediated by the concept as also maintained by Kant, his view of understanding by way of which a theory gets in is an implication of certain insecurity or instability in knowledge. Kant overlooks this angle of perspective.
The Nature of Understanding
Even though, Hegel argues that there is an existence of standard components to know we don't see that as a reality. First, Kant in his perspective implies that the mind controls the thoughts of an individual. According to Hegel, he points that there is always an existence of tension between a person's peculiar understandings of things as well the universal concepts need.
The Modes of Consciousness
"Sense Certainty" or meaning which is the first attempt at grasping the nature of a thing is the primary mode of consciousness. This initial impulse goes against the requirement of concept having a universal quality, implying that separate individuals have to be in a position for these ideas to be understood. Perception is the next mode of consciousness led by this demand.
The Role of Language in Consciousness
Searching for certainty without perception we see its unrealistic, consciousness calls to various sets of thought that are operated out amongst individual persons via some different communicative processes at the level of ordinary language. A language spoken shapes the ideas that we have concerning the world around us.
The Duality of Senses and Thoughts
Consciousness is pulled in two distinct dimensions. Senses play very critical roles in providing us with specific, thoughtful evidence concerning our world. Our thoughts also provide us with the information of the meaning of the input of our senses. The existence of the distinct difference between perceptions and their given meaning result into a general doubt of feeling and the skepticism built on the mechanism by which the mind comes to the knowledge of the object. The point that perception can clench categories of thought is on the other hand cognizant of these categories' insufficiency. Consciousness is then stirred into finding fresh sense-certainty ground that generates new concepts that smooth the contradictions. There is a constant frustration due to this striving. As the thought categories reveal the internal opposition, consciousness is pushed into hypothesizing more satisfactory types. The progression of moving from a less appropriate class to a further satisfying one involves some learning process, although in some ways sense-certainty is always elusive. This process is referred to as "understanding" by Hegel. It is the third and also the highest mode of consciousness.
The Ambition of Phenomenology of Spirit
Another rising reason for the difficulty of Phenomenology is Hegel's work of extraordinary ambition. Hegel, in one dizzying gesture attempts in outlining and defining all the dimensions of diverse human experience as he perceives them: consciousness and subjectivity, social interaction, knowledge and perception, morality, religion, culture, and history. The result is a chaotic one, and to understand Hegel's point often seems difficult. However, for those having the right mix of patience and imagination that is required in decoding Hegel, the work is highly rewarding.
Conclusion
It is a usual supposition that, in philosophy, before one gets into the real matter, for example, the distinct cognition of what the truth holds, there has to be a prior need of agreement concerning the perception. When we analyze what philosopher Hegel is trying to apply, we see that he is trying to put his philosophical knowledge of reasoning to ascertain his points by using the various modes of consciousness such as sense, understanding, perception, and among others. In the Phenomenology of spirit, Hegel's assertion that, in the world, the mind does not grasp the world immediately concurs with his predecessor Kant. Philosopher Kant contributed to this by saying that, knowledge of "things-in-themselves" is not knowledge, or it is not of pure inputs from the senses. Some philosophers have believed that the most significant part of knowledge is "matter." Despite the critical objections raised against the Phenomenology of Spirit, Hegel, however, maintains his reasoning argument by defending his positional stand on the whole subject matter. According to me, I believe three items that control someone's decisions, and they include; consciousness, the mind and religion, others are a supplement, but this is the main. An entity that is defective not merely for me or in my eyes but in itself-intrinsically-has something outside itself which it lacks. That is. Its essence is different from it, nature has, therefore, to suspend itself for the abstract thinker.
Reference
Hegel, Georg Wilhelm Friedrich. 1807. The Phenomenology of the Spirit. Bamberg, Würzburg: Goebhardt.
