Because in Phenomenology of Spirit, it reveals these five stages of development, namely from consciousness to self-awareness, to reason to spirit, and finally to absolute spirit.
From these five stages of development, consciousness is the beginning of human intellectual activity, while self-awareness is the result of human understanding of the subject. Rationality is often a form of requirement that breaks through conscious activities, that is, through intellectual cognitive activities. And the spirit, on the other hand, foreshadows the direction of future philosophy, that is, the development of its own philosophy. And to reach the absolute spiritual stage, it is basically the highest stage of its absolute philosophy.
In these five stages, the later philosophical ideas of Hegel have basically been revealed, mainly telling us a basic framework of philosophy.
So, we see from conscious activity to the formation of self-awareness and rational construction, as well as the regulation of spirit and the completion of absolute spirit. These five stages are a fundamental roadmap for the development of human spirit revealed by Hegelian philosophy, especially in his early Phenomenology of Spirit.
So, when we grasp Hegelian philosophy, we first need to clarify what Hegelian philosophy is doing. His ideological roadmap basically reveals to us that our cognitive activities are basically along the process of going from consciousness to self-awareness, then through rational organization, and finally reaching the spirit and absolute spirit.
So, in Hegelian philosophy, the absolute spirit is seen as the highest goal of his philosophy, and can also be seen as a main thread that runs through the entire development of philosophy.
From the beginning of conscious activity, the absolute spirit has already been in play, but at this time, consciousness is still in a state of no distinction between subject and object, and has not yet formed a strict regulation.
When it comes to self-awareness, people's subjective and objective consciousness is clearly formed, completely equating the subject with the entity, while also opposing it, forming the concept that the entity is the subject.
And in the rational stage, we will find that human rational activities must actually be regulated in a formal way to define human self-awareness. Therefore, the pursuit of formal rationality is actually the pursuit of form.
And to the spiritual stage, it is a self-awareness of human beings, that is, the absolute spirit of human beings, from the stage of freedom to the process of self-reliance.
And thus formed the stage of freedom and self action, which is the stage of absolute spirit.
So, in the absolute spiritual stage, human consciousness activities truly reach the stage of freedom and self action. It is no longer constrained by the existence of the object, nor is it completely subject to the formal requirements of reason. So, when it comes to absolute spirit, it is in a state of freedom.
So, this is the spirit described by Hegel in his Phenomenology of Spirit, or the process of the development of absolute spirit. After mastering this process, we will grasp every specific link in Hegelian philosophy, and we will basically be familiar with it.
So, in this sense, the development of Hegelian philosophy, as mentioned here, is actually a process of exploring the spirit itself. It is in the process of spiritual exploration that he gradually sets himself objects, sets himself qualities, sets himself quantities, and sets himself forms.
So, all these regulations are actually products of mental activities themselves. Of course, in Hegel's view, the spirit here is not the subjective consciousness activity of human beings that we imagine. We must distinguish the concept of spirit that Hegel talked about. It is not a completely subjective consciousness activity, nor is it about our understanding of the human spirit itself. Instead, it is about a fully formalized regulation of human beings' perception of objects, that is, the existence of objective entities.
So, Hegel's concept of spirit in "Phenomenology of Spirit" is manifested as a unity of entity, historicity, and sociality in the activity of this spirit. This is the basic process of spiritual development that we described earlier.
In Hegel's philosophical system, apart from the Phenomenology of Spirit as a guide to his philosophy, his entire philosophy is composed of three main parts, the first of which is logic. The second part is natural philosophy. The third part is spiritual philosophy.
In Hegel's philosophical system, the main components of philosophy that he defined for himself are these three. Before these three, before logic, natural philosophy, and spiritual philosophy, he had another thing, which he himself called logical science, that could serve as the premise of his entire logic, that is, the premise of his entire philosophy.
Of course, there is no essential difference between logical science and logic, it only emphasizes logic more. It is not only the first part of the three major components of his philosophy, but also the premise of the entire philosophy. So, he also said that logical science can be seen as the introduction to the entire philosophy.
You may ask, why has logic become the introduction to the entire philosophy? In other words, how can logic become the foundation of the entire philosophy?
Some philosophers today, in a state of confusion, still believe that logic is the fundamental law of human thinking, and that the study of logic is the study of the laws of human thinking. Therefore, logic should become the foundation of the entire philosophy. Because philosophy itself is a discipline that studies the laws of human thinking.
But in fact, of course not. Because the concept of logic discussed by Hegel here should actually be understood in terms of the concept of Logos, because the logic here emphasizes more on the rational ability of human beings and includes the ideological content that humans possess in external things. It does not only refer to the requirements of what we usually call a logical form.
Because in Aristotelian logic, we see that logic mainly refers to the requirement of logical form. We give syllogism inferences, any definition we give, and our interpretation of any category is actually a formal requirement. Of course, you can also say that this formal requirement itself also specifies the content, as it is expressed in our everyday language.
Therefore, any logical form expressed in everyday language itself will involve the content you are expressing. Just like when we say that humans are rational animals, there is already content in this definition. It is by no means a form, or primarily a form, but rather content.
But when Aristotle gave such a definition, he actually meant to tell us about form rather than content. Aristotle's definition of humans as rational animals is merely an example of formal explanation.
What is this form?
Any definition is a proposition composed of species addition, genus difference, and this is its form.
So, we can change the proposition that humans are rational animals to something else, such as what kind of man is Beidou, and Beidou is a caring man. This proposition is rational for humans, and animals have the same formal requirements and regulations, both of which belong to the method of adding and subtracting species.
So, what Aristotle gave was just an example to represent formal regulations. So, we need to understand Aristotelian logic as, and in fact, people also understand it this way, that is, to understand Aristotelian logic as formal logic. His logic does not talk about content, although he uses content, his actual focus is not on content.
So, we say that Aristotelian logic has been transformed into mathematical logic in modern times. So, mathematical logic is just a modern form, or modern version, of Aristotle's formal logic.
But due to Aristotelian logic itself, it has to involve content, because all the concepts it uses have content themselves. When we make regulations based on the idea that humans are rational animals, we actually have a conceptual understanding of the concept of humans, rather than just making regulations on their form.
So, in this sense, we cannot just focus on form. In fact, we grasp form through understanding content, rather than vice versa.
After understanding this principle, we can understand why later philosophers, whether it is Kant or Hegel, when talking about the concept of logic, mainly do not make rules in form, but rather make requirements in terms of ideological content. It is more of an internal route rather than a formal external route.
When we talk about the formal extension route, it means that we can use a certain form to define all objects, which is called the formal extension route. Formal methods can be used to specify all objects. Just like humans are rational animals, the Big Dipper is human, so the Big Dipper is rational. This statement is the same, it is just a formal regulation. It does not refer to, even if there is actually no Beidou person, even if Beidou does not exist, this proposition reasoning is still valid.
This reasoning has nothing to do with the existence or non existence of this person, so Aristotle's reasoning focuses more on formal regulations and is an outward extension of a route. A formal route of extension rather than connotation.
However, starting from Kant, even this idea can be said to have appeared in the Middle Ages. The requirement for logic was regulated from the perspective of connotation, and more emphasis was placed on the ideological content contained in the process of logical inference.
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