Explicative title: Hegel’s The phenomenology of spirit

During the read of interpretation of Martin Heidegger(1889-1976) of Phenomenology of spirit of Hegel(1770-1831), the philosophical explication of this book is immediate, above all for the complete extension of title, the explains whole the significate of this book, because who has read this book can know that the title is entirely explicative, in book of Heidegger the explication is very exemplar: “The title of this book for its integrity is. “System of science. First part. Science of experience of conscience”, that after become: “«Science of phenomenology of spirit”; certainly to unwise reader this title is nothing; because is necessary read the book of Hegel, but who has read it is most explication, why? Simple because Hegel, to philosophical level, explains how the brain, this is the spirit, knows something, the explication of Heidegger is whole: “If the knowledge is whole itself , knows that it knows, and if it become so for how it come to itself, but it come to itself alone for how is become other by itself, is necessary that it doesn’t is near to itself…”, this explication hasn’t absolutely sense, useless deny it, because it is alone and philosophical explication, but after Heidegger follows: “The absolute knowledge must be other by inception of experience that conscience makes to itself, experience  that is alone the movement, the history when occurs to come to itself becoming other by itself”; this explication would to merit the capital pain and stop, to the first to whom has mentioned and after to whom want repeat it! What is the meaningful of this mention? Simple the process is philosophically much complicate but if we translate in pragmatic reality this concept, it is very elementary, it is alone an explication that we make everyday, this is: the knowledge is directly inherent to dynamic of experience, we known the fire, and we know that the fire can be useful or harmful, but we have known it during the childhood, because the parents has forgotten to us of set the hand on fire, but in that simple practical knowledge, we didn’t know because the hand on the fire we can’t set, hence the knowledge was again other, the other of Hegel, this is something that again was uncertain, therefore the knowledge was again incomplete, whereby it is other, as we have read already; it become specular to itself, and it is unified to conscience when the experience is complete, this is when we set the hand on the fire, thereupon we fell the harm and dolor, whereby the conscience is become part of itself, this is the conscience recognizes itself, this is the knowledge; until the knowledge is uncertain to us it is the other of Hegel, something that not is in conscience, because is again other, but when the experience is made, whereby the knowledge is become part of conscience, this is we have made the experience, practical experience; thereby the knowledge is part of conscience. Heidegger explained again: “The absolutely knowledge is also the relative knowledge is already,. The relative knowledge is the conscience that again is reveled as spirit.” What is the meaningful? Simple the hand of the fire, that we haven’t set again, therefore the spirit can’t know what is the knowledge, because the experience isn’t.

Alessandro Lusana