The Hegelian description: the Phenomenology of the spirit

During the read of foreword of the Phenomenology of the Spirit, of Georg Wilhelm Friedrich Hegel(1770-1831), emerges a consideration that for the read of Hegel is normal or so should be, the spirit that Hegel consider is the brain, and the phenomenology is alone the evolution of the brain, in fact, we must take the words of Hegel; this book is a description certainly difficult of the dynamic od knowledge of man; the passages are very much, and Hegel has produced it for to explain the movement of think for the knowledge, I must add that the passages that Hegel explained he alone has seen them because in reality these not aren’t, anyway he has described his Phenomenology so: “The phenomenology of the Spirit is the is the exposition of this of this become of the science to general side, this of knowledge . The first manifestation of knowledge, the immediate Spirit is the sensible conscience, this that lacks of spirituality…”; without explication these are alone a together of words but without sense; it is alone is the practical and daily of our life; in fact the exercise of knowledge is the sensible, this is the external vision and the Spirit, this is the brain ascertains that something is present, and Hegel rescues us through the following word that is the become, it is the word principal, because Hegel in this become sees the evolution of the science, that we not must consider the official science, but alone for the acceptation of the Latin sense of this substantive, this is the knowledge, because this word can induce to error; we can think that the science is the official science, that is diversification for the matters, medical, mathematic, physical and other, not is so, but the very less common the Latin meaning of the knowledge, and reading again Hegel we read: “The first manifest of the knowledge, the immediate Spirit, is the sensible conscience, this is that lacks of  spirituality: “; we can think that these words are likewise abstract and incomprehensible, but we can translated this concept, Hegel self was criticized because he used words very difficult, in fact this book is very difficult, but alone for the words rather than for the concept, for example that lacks of spirituality is the external object, and the evolution Hegel describes: “For become the authentic knowledge, for the produce the element of the science, that is the pure concept od the science, the immediate know must come a long path.”; it is the definition that Hegel given to the knowledge; the evolution for the different grade of the knowledge of everything is necessary time and analysis; so said is seems that foe the knowledge something must last a century, not absolutely, the grades that Hegel has seen for this evolution has described through the following words: “This become that is going to present  in its content and for the figures that are on the path, it is going to reveal other from a simple start of prescientific conscience to the science…”; it is simply the process that we can ascertain very much times, what is? Simple the summary knowledge of something, that is alone the prescience that is going to bring to the science, and Hegel continues: “…neither it is going to be that enthusiasm that,  as the shoot, start immediately through the absolute knowledge…”; this other capital condemn, verbal condemn, is likewise simple: it is the description of a process that hasn’t a knowledge immediately, but demand time and other inquiry; when we see a painting immediately we can attractive from the beauty but after we want also understand what is painted, and for this is necessary time, and ulterior inquiry; then Hegel, directly 9influenced from the speculative philosophy of Emmanuel Kant(1724-1804), he describes the simple process of the knowledge.

Alessandro Lusana