By Jean Hyppolite

Jean Hyppolite produced the 1st French translation of Hegel's Phenomenology of Spirit. His significant works--the translation, his statement, and Logique et existence (1953)--coincided with an upsurge of curiosity in Hegel following international warfare II. but Hyppolite's impression was once as a lot because of his position as a instructor because it used to be to his translation or remark: Foucault and Deleuze have been brought to Hegel in Hyppolite's periods, and Derrida studied less than him. greater than fifty years after its unique booklet, Hyppolite's research of Hegel maintains to supply clean insights to the reader.

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It truly is at the same time topic and item; it poses itself for itself. "The I is the content material of the relation and the very circulation of concerning. whilst, it's the I that opposes itself to an different and exceeds that different, an different which for it's only itself" (PE, I, 146; PG, 134; PM, 219 ) . This turns out a ways faraway from what's ordinarily known as "desire. " yet allow us to word that this self-lmowledge isn't really basic; self-consciousness is "reflection issuing from the being of the sensuous international and of the perceived international; it's primarily this go back into itself ranging from being-other" ( PE, I, 146; PG, 134; PM, 219). not like Fichte, we don't pose the Ich bin Ich within the absoluteness of a thetic act in terms of which an­ tithesis and synthesis will be secondary. The mirrored image of the I, which takes the sensuous international, the being-other, as its start line, is the essence of self-consciousness, which, consequently, exists purely via this go back, simply via this circulate. "Qua self-consciousness, it truly is circulate" ( PE, I, 146; PG, 134; PM, 219 ) . besides the fact that, after we examine in simple terms the abstraction I = I, we now have in simple terms an inert tautology. The stream of self­ realization, with out which it should now not exist, calls for different­ ness, that's, the area of cognizance which during this manner is preserved for self-consciousness. however it is preserved now not as a being-in-itself, as an item which awareness passively re­ flects, yet as a destructive item, because the item which has to be negated so that via this negation of the being-other self-consciousness identify its personal team spirit with itself. We needs to distinguish moments. "In the 1st second self-consciousness exists as realization, and the full extension of the sensuous global is maintained for it, yet maintained purely insofar because it is said to the second one second, i. e. , the harmony of self­ attention with itself" ( PE, I, 147 ; PG, 134; PM, 220 ) . that's what we suggest while . we are saying that the sensuous global, the universe, stands earlier than me now as not more than phenomenon, or manifestation (Erscheinung) . the reality of that international now lies in me and never in it; that fact is the self of self-conscious­ ness. i would like in basic terms identify that team spirit through the stream that negates being-other after which reconstitutes the team spirit of the I with itself. the area now not subsists in-itself; it subsists merely relating to self-consciousness, that is its fact. The I is the reality of being, for being exists just for the I which appropriates it and therefore poses itself for itself. 'This solidarity needs to turn into es- Self-Consciousness and existence / I fifty nine sential to self-consciousness, that's to claim that self-conscious­ ness is wish usually" ( PE, I, 147; PO, one hundred thirty five; PM, 220 ) . hope is that this circulate of realization which doesn't appreciate being yet negates it, appropriating it concretely and making it its personal. hope presupposes the exceptional personality of the area which exists for the self in basic terms as a way. the variation be­ tween perceiving cognizance and wanting awareness could be installed metaphysical language even supposing neither awake­ ness knows this metaphysics.

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