Fenomenología del espíritu
- Idioma:
- inglés
- Traducción:
- J. B. Baillie
- Estado:
- Obra completa
- Autoría:
- Escrita por el autor
- Estado del texto:
- Sin ruido de escaneo detectado (medición automática sobre todo el texto, no revisada a mano)
- Extensión:
- ~300.000 palabras · 1444 pasajes
Cita esta obra
- APAHegel. (n.d.). The Phenomenology of Mind (Baillie) [Fenomenología del espíritu] (J. B. Baillie, Trans.). Digital reproduction: SigPhi. https://sigphiai.com/es/works/georg-wilhelm-friedrich-hegel/the-phenomenology-of-mind-baillie
- MLAHegel. The Phenomenology of Mind (Baillie) [Fenomenología del espíritu]. Translated by J. B. Baillie. Digital reproduction, SigPhi, https://sigphiai.com/es/works/georg-wilhelm-friedrich-hegel/the-phenomenology-of-mind-baillie.
- ChicagoHegel. The Phenomenology of Mind (Baillie) [Fenomenología del espíritu]. Translated by J. B. Baillie. Digital reproduction, SigPhi. https://sigphiai.com/es/works/georg-wilhelm-friedrich-hegel/the-phenomenology-of-mind-baillie.
Referencia de la edición que reproduce SigPhi: SigPhi es su reproducción digital, no el editor. El año de la edición no consta en los metadatos (por eso «n.d.») y el traductor solo aparece cuando consta.
De qué trata
El camino de la conciencia desde la certeza sensible hasta el saber absoluto, pasando por el amo y el siervo, la conciencia desdichada y el espíritu que se reconoce a sí mismo.
Contexto e historia
Hegel lo terminó en Jena en 1807, según él mismo con la batalla cerca. Esta versión es la traducción de J. B. Baillie, la primera completa al inglés: traduce Geist por «Mind», y eso ya es una lectura —las traducciones posteriores dicen «Spirit», que abre el término a lo histórico y lo colectivo en vez de encerrarlo en la mente individual.
Contexto editorial, no una fuente citable: a diferencia de los pasajes de la obra, estos datos no se pueden comprobar contra el corpus.
' Still less must this kind of contentment, which holds sfcience in contempt, take upon itself to claim that raving obscurantism of this sort is something higher than science. These apocalyptic utterances pretend to occupy the very centre and the deepest depths ; they look askance at all definiteness and preciseness {opo<;) of meaning ; and they deliberately hold back from conceptual thinking and the constraining necessities of thought, as being the sort of reflection which, they say, can only feel at home in the sphere of finitude. But just as there is a breadth which is emptiness, there is a depth which is empty too : as we may have an extension of substance which overflows into finite multiplicity without the power of keeping the manifold together, in the same way we may have an insubstantial intensity which, keeping itself in as mere force without actual expression, is no better than superficiality. The force of mind is only as great as its expression ; its depth only as deep as its power to expand and lose itself when spending and giving out its substance. Moreover, when this unreflective emotional knowledge makes a pretext of having immersed its own very self in the depths of the absolute Being, and of philosophising in all hohness and truth, it hides from itself the fact that instead of devotion to God, it rather, by this contempt for aU measurable precision and definiteness, simply confirms in its own case the fortuitous character of its content, and on the other endows God with its own caprice. When such minds commit themselves to the unrestrained ferment of sheer emotion, they think that, by putting ■oil over self-consciousness, and surrendering all