‘Translated by Jon Stewart Karlheinz Nusser qe! The French Revolution and Hegels Phenomenology of Spirit “The revelation of he depth ofthe univers, ofthe absolue notion, the s0al of Hegels Phenomenology of Sprit which the sl knowing spit a {ans The “French Revolution” i one stage lang this wa, the contents of which must be experienced and endured by human slkconscousness and by the subject of history. In is exelent study Hegel and tbe Free Revolatiom’ Joachim Riter makes clear the central meaning of the French Revolution fr Hegel: “there ino ether philosophy that is ph losophyof revolution to such a degre and so profound in ts innermost rive ab that of Hegel" Every Remanti philosophy of subjectivity it agreement in posting the discotinuity of history with the abtrat theo "es which wane the "revolutionary denial ofthe present.” Since Hegel recognizes that the historia essence ofthe Revoltion ad ofthe entre age and all its problems i the emergence ofthe modern indatil er society of labor ies lear to him, according fo Rte, that in emancipa tion, society imi itself to “the narra sphere of human existence” i ‘order to liberate the "tue determinations of freedom.” The elalecic ‘which infocms this ests onthe coordination of tural eed which are not historical, and on the historical existence which they aecessarily |imph—a coordination which makes posible “reason presently exiting” in the form of division. Therefore, for Hegel the historicity of modern society ress on the fact that ie ses free inthe form of dichotrny the 22 ‘The ronch Revelation and Hogs Phenomeology of Sis 283 substance peseved ia sbjesvty and thereby contains i the living ‘content of the freedom it has pied. Riteriseniely righ to Rave sen that Hegel accepted the civil con- ‘omy ois tme (Locke, Stewart, Sith, Ricardo, Say? 25a economic aw ‘ofthe present economic society, while he rook up a ert positon r= is the contemporary politcal theories ofthe French Enlightenment “These aifexing evaluations om Hegels part however, aren my view con- cioned by a context which just as mc encompasses beth side sta ‘ously a itnses forth fom them. The metaphyseal being of an pre= Supposes just as much eh fulfilment of the necessities of "mater ‘natural needs these neds for thee part have the geal nthe realization ofthe existence of feedors. Hegel ses the chance for sucess in politcal lit in the fe, historical seceptance ofthis context and not inthe inte: pretation of actuality as something produced or appropriated by work, ‘The definition of “revolution” as process of work which emancipates civ scien’ made t possible for Ritter to et forth Hegel's approval of the French Revlaton with emphasis "Neverthe, nether the exped ‘ence ofthe Terror nor the ital insight into che Revolion's inability come 1 any postive and stable politcal solutions was abet urn Hegel into is opponent... Hegel always afrmatively accepted the French Revolution; there is nothing more unambiguous than this ffrmation."* TIncontast otis I woald lke wo ski there i noe in fact a seious | “no” tothe French Revolution in Hegel, which calls i, qua indidval ‘ings into question insofar as i taken for igel, and which juss ic ‘only on the basis of and forthe preservation of th athnity ofthe a tual and of politics inorder nor to fall hack into the “standpoir of divi- sion," inc the absolute as ight? ‘Hegel’ forest reach sensible philosophical and historical under standing of the Preach Revolution is erticized by Jrgen Habermas on the bai ofthe tos ofan actualization of plosopy" Hegel parport- ceily feats the Revolution and therefore “elevates the revolution tothe Primary prnepl of philosophy forthe sake a «philosophy which ito ‘overcame the revolution.”" Hi ambitalen elation tothe French Revor lucion ison this view, summarized a follows: "Hegel devs the revo ‘ionizing of reality, wichout any evolatonares.”* The pctaze of Hegel celebrating the Revolution wih raised glass which Habermas brings to the fre in his essay is, however, us ay transparent a itis one-sided.” “This picture makes us fonge tha Hegel a tht time i is fe was sug ‘ling is the mids of an immearurble confusion of opinions, wih the problem ofa sable js, poical order Habermas relieves ime ofthe problem of treating the intellectual sources of Hegel's postion by aking "pte view, overemphasized by Rite, ofthe philosophical and historicalas srise/wossen ‘march of emancipation though the working indvidusl—which in Hepel implies “mere” Enlightenment in the universal sense of intellectual is tory Bur then Habermas radicalize thi even inthe sphere ofthe claim to teralty of a theory of society with a practical intention. Wah the twofold Habecmasian presuppontion shat che esta forces of a ate conomic and species historical and Kom the nevertheles assed hi tock spersession ofthe ancien Chrisian understanding of man isi of society by the process of socialization (Vergeclecafoy) and it = fecion, there arses the dconten with Hegel escuing finda per sonal feedom from itself." The main burden of is interpretation sear tie by the corresponding passages nthe young Hegel, which the mature “Hie revised since he sa them as ovely enti and dangerous, ‘Our recourse co the Phencmenology of Spit has the advantage of being a sfe text edited by Hegel himself” which, as “the darkest and ‘deepest work of Hegel” slfcienely makes posible a speculative, met physical understanding of his political philoophy and—ar will be showny—antcpates the basic thooghe of the later Pilosophy of Righ. “The dscssion over the lst several years about the relation of the ‘Phenomenology to Hegel’ sytem asa whol has produced among oth fest problematic apes which must be maintained and kee topthes for our undertaking (1) the Phencmonolgy is the introduction #0 the system, and (2) ithe system self under is phenomenological sept ‘While Ort Poggeer suggest that we tke the Phenomenology as mental road in which both mots overlap and devel in ciferen ec tions" Hans Friedrich Fulda claims that a line of questioning directed a the method ofthe Phenomenology in is sictse must seek truth ‘hich is nor necessarily that of the sle¢hinking Notion and pepe therefore admits of a rational undersanding."” Feom the standpoint of the Phenomenology ic can be sad thatthe work i itself scence snc it leads co “piri” which isthe “self-supporting absolute real being” (PH '314; PRS §440) and which therefore iopays its existence and move- ‘ment in this eer of its ie ands scence” (Pa 562, Pa $803). The ex petience which consciousness ofthe Phenomenology has on the atength ‘oF its own reaching out wo dhe nataral and hitorial word i ght fom the star not only “conceived rom the whole and therefore stronger snd Stronger Fem the result of experience" bun eather alo determined by the necessity ofthe exteraiation of spre which elf essence." Hi {ory in its reciprocal relation of continaty and change does no eeate the condition forthe emergence ofan “absolate knowing” but eather the context completed in the hisrical experience of conscousnes that the truth can only be there where ic makes self ts cel, that i, abwolate ‘knowing is he sole condition of its emergence. The necessity ofthe phe ‘The Franch Reson and Heals Phenomenology of Spit 285 nomenolgialretuen ofthe subject to tes thus tid othe measure to which ic understands how to big in ts histosial externalization. Th {demand ofthe knowledge of wht are for Hegel the essen “moments of European history—the Geeck World, the bit, death and revarection Of Christy the Roman Empire, the Middle Ages, absolutism, and the French Revlurion~corrsponds othe orga situation of Hegel phi lesophy. Heel resto be fir to the specal meaning of Chis that He does ne epreset simply ne “igure” among others bu ater i itro- ‘duced in special extension beyond the history of rsligions as the founder ofthe absolute eligi.” "Now we most now addzess the questions ofthe why and the how of| the devlopmeat ofthese “Figures” which precede the French Revolion ome about Ir here an overarching connection on the strength of which, they lead roche Revolution? Finally, we ask abou the immediate ground fof the dale structure and posible historical and metaphysical co Sequences ofthe French Revolution, A LORD AND BONDSMAN AS INDIVIDUAL EVENT ‘oF CuLtune (Bu.pune) Inthe Phenomenology te Revolucion is fare of pst forms the tod of the mton “SE Aerated Spats Caltre” Hope en ander thee “Abst Fredom and Teor yen ae lac, here are ‘wordethre which sen shove allo sets poral othe erro {he French Ret “The sole work and oud of anv eco it threes dah fis tthe code and meane eal deni a ‘eos signe than cuting ofa fend of ean or swallowing Iolo wer (Pt a8 559), The lowing page ne {0 mind Robesperes serge agai bypecray "Bob super, therefor, tke the pac haste gnane and faa eon uy" 6 18: Po 991) On the other nd he ch he sson {pens imide of he sein “Se-Alenaed Spins Calture* ake Ste rhe i oti mors seta emony ofthe don fetrand eon ofthe Freeh Revlon ® cor we eg he eto of howe wectiom which del with he Revolt, we mst fate tbe mach acl eto “Lord and dae” Sau the ots of Sper of cry of revolt, As ire ofthe Phowmenology the ard endaan eltion coat sl cnstonesin the ksi any ofrecirocl depen of rem ber the od and th bern Th lt the sor of ie sd sch progale wich selecomcoun flo ae bad prvi236 spor wussen failed ro find he necessary opposiion—and thus the possibilty of being recognized—in a substancve objec. As soon af conscousness comes ‘pom another sin this quest co be cocognze, th ie and death stu ale takes place. Thi is forthe philosophical sel-consciousness objet able cf. PAG 145), only if one of the stoping parties yeh hat yf the strug is rescved peacefully, The defeated party comes int a tele tion of dependency and must work for the vizor. The work onthe one hhand shapes ad fashions the worked objet and oa the other ha hom ‘rer, objecifes the forsitelf ofthe worker asa worker, that i bonds ‘man, While the lord emanates his being for lf a led in the hin fered satisfacnon of his desires, the bondeman reaches his "own "meaning." Thus, 4 sor of stsfacion reached, nazely, sa inner inde pendence as presposiio for the oi sel consciousness which har ens iself inthe thought ofl Culture (Bldg) bece sil ba, however, vey limited meaning “Justa lil as the pace form can become esentil beng for ee ‘onsciousnesy, jst sll that form regarded as extended to the pat ‘icslar a universal formative activi, an absolute nocion: rather i 4 skill which is master over somethings, but nat over the wniversal power tnd the whole of ebjetivebeing"(PRG 150, PhS $196), “Hlere a this eel the self as temporary whole is not yet with ile ‘The igure as whole doe nerfs elfint self inorder to ae fre a ‘cher one from it Inthe whole there is lays ony «part which isle moved and snc the pareevea if seo inde ofthe whole deterines ‘the movement, new self-sameness ofthe whole isin no way reached, Aa the question of wheter a "meeaphysial” theory of revolution cat be appended here, is completely cles, when one hats what Hagel sys later inthe Phenomenology in his general definition of epi: “Al prei- ‘ous shapes of consciousness are abstract forms of i [spt They esle from spr analyzing itself, csinguishing ks moments, and dwveing for awhile wit each... Inths isolation they have the appearance of reality "xii as such; bu thar they ae only moments... i shown by thelr a ‘vance and eet into the ground and esseace; and thi essence jot this ‘movement and resoltion of these moment” (PHG 31443 PhS (440), [A the same sme, however, theresa positive sire othe chap- ter on “Calta Here inthe Sigur ofthe bondsman, the same tte happens inthe particular nd in individals as happens therein the “Cul ture” chapter as « movement ofthe world the externalization in the ob- ject asa necessary condition ofthe coming to itl. However, before we contiaue along the way ofthe Phonomanology, ‘eis necessary to make some further remacks explaining the conten ond the task ofthe Phenomenology. Hepes Phonomenology ares fom the ‘The French Revolution and Hegel Phenomenology of Spirit 287 knowledge thot the absolute was at hand, alehough the dominant schools ‘of thought—the systems of Jacobi and Fete which inthe one case used Kane aba staring poin and inthe otee criticied him—had not recog aed it The abso, subscance which i conditioned by nothing, does ‘ot exclude consciousness, even if thas already passed oer into the ‘wantingo-knovrbe-rut, Whatever is present as knowing in knowing ofthe seis reconciled with che self ofthe abolue, Een fave con sciousness i ignorant of the absolute, the Phenomenology can ave him the ladder eo tue knowing. ‘The Phenomenology begins with what is clones! to muve conscious: nsss—sease-ceraint. From these simple elements of experince it climbs to ever more complicated spheres until a fst fundamental unity of the Keowing self withthe knows taker place. Not that now the roles of krnower and known are switched; the Kaower knows rather he kon a6 {am incipient reconeliation ofthe object withthe elf knowing, nd this {aking home ofthe self the existence of prt adie only pos ia the ‘remembering (Eran) of history While man erly knows the pat ints ‘meaning, he kaows als his owm past inthe mith ofthe abject, and en this movement cha what Hege! ally “spt” presen Orin Hegel words "But essence i in and for isl, and which sat che same time ac- tual as conciousness and aware of iel, his is spirit” (PAG 3144 PhS 5438). Inthe coure of history from the Greek world tothe present, 0 the eeatment of the Phenomenalogy, the absolute was thereto be reo zed. eis truly presene and ecogninable ro the “courage of knowing™ ten inside ofthe greestdsvupion asi is fr instance in the French Revolution. The deepest and highest to which the Phenomenology leads isthe pitas che “rel supporting absolut, rel Being” (ORG 214% PS 51440). The movement ofthe eth ofthe objet therefore a movement of truth itself and ts hstory. Since Hegel direct our vw tothe ext selt-porrayal of hscory in antiquity, the Middle Ages, and modernity hheavoids and overcomes any sor of catarally or historically relevant re- striction ofthe event under the aspect ofthe production and recstion of modem subject. ‘Tas HarMony oF rie Eniticat WortD ‘AND Its DESTRUCTION as TH IMMEDIATE PRELIMINARY STAGE OF DISSOLUTION Spi begins ts patcularieation as 2 word figure inthe ethical ie of people. The Ins of the community are the power appointed to laws ‘Which consttte the selconeciousness ofthis spire ince they can beass seer wussen recognize by te citizen of this order Here Hegel has the Geek pon ming. Law and the le of the community bring abot the unfolding of ‘what sa sue in i, what is valid asthe handed-down order ofthe fa- thers, namely, che substance of spin The unfolding of the onde, the Judgment and governance, i ascribed co human beings inthe form of ‘ale an cen, Man's acca realizes what the previo stage ofthe Phenomenology —*Reason a Testing Laws"—has missed: “By ackenow- edging the absolizeness ofthe eight, Lam with the cial subweance™ {PAG 3125 PAS §437). When seen from the ede of the man this mens that e ses his estencein the ethical sabstanee. His sel couscous ‘thus “the impice unity off and substance” (PRG 317; Pas $44), Hel suramarizes the thought a follows: "Ar actual eubitonce pi) ‘sa nation, a8 detual cansctournesr, iis the citizens ofthat nation PRG S195 Phs $447 “The goal and the movement of ths figure is now the becoming or: Tse as bond herween the universal essence and the indvidvalied tele ties. This becoming-foitselt is, however, problematic ins fundamental ‘case: The becoming for zlf was now posible ony ina previous e- lation of spc. Such a movement corresponds, however, tothe dissla- tion ofthe being-witviself the later difereciated itll in ef and ‘thus this event mus alo adi difference in spi’ bvoming-forsl Here the worlds ordered in a twofold ethical exsene in accordance wah the beng forsl, a esence which isthe whole spt but whic has an accesible form anda hidden one the hutnan and the cvin law fl MG 3176) Jus as he civil power i present in the eticl word a conscious ‘action, so also simple an immediate aide Belongs to tical life which is just 2 universal as any oher power but stl hat not yet found i flection in an existing other, ha nthe family therelor, lege alse the “unconscious, sil inner notion” (PRG 420; PhS $490), Siace only ‘work forthe public good is valid ethical acivity, and the male wholly devotes himself during his leime ro this tak, only the care of the dead islet over forthe sii of the family and ics appointed indvidvaties, the woman, This cae, che burial of the dead is therefore an activity ‘which is jus as universal and related to che substance of ethical ie, snce the dea family member cannot simply be destroyed or decay but ate remains alive inthe honorable remembrance ofthe lay and of the ‘communi: “Through tise comes about that che dead che universal bing, Becomes a beng that ha returned int sll, a Being lor ite or, the poweses, simply isolated individual has been raised 0 universal ia