The Phenomenology of Spirit

The Phenomenology of Spirit (German: Phänomenologie des

Geistes) is the most widely-discussed philosophical work of Georg The Phenomenology of
Wilhelm Friedrich Hegel; its German title can be translated as Spirit
either The Phenomenology of Spirit or The Phenomenology of
Mind. Hegel described the work, published in 1807, as an
"exposition of the coming to be of knowledge".[1] This is
explicated through a necessary self-origination and dissolution of
"the various shapes of spirit as stations on the way through which
spirit becomes pure knowledge".[1]

The book marked a significant development in German idealism

after Immanuel Kant. Focusing on topics in metaphysics,
epistemology, ontology, ethics, history, religion, perception,
consciousness, existence, logic, and political philosophy, it is
where Hegel develops his concepts of dialectic (including the lord-
bondsman dialectic), absolute idealism, ethical life, and Aufhebung.
It had a profound effect in Western philosophy, and "has been
praised and blamed for the development of existentialism,
communism, fascism, death of God theology, and historicist
nihilism".[2]
Title page of the first edition

Historical context Author Georg Wilhelm

Friedrich Hegel
Hegel was putting the finishing Original title Phänomenologie
touches to this book as Napoleon des Geistes
engaged Prussian troops on
October 14, 1806, in the Battle of Translator James Black Baillie
Jena on a plateau outside the city. Country Germany
On the day before the battle, Language German
Napoleon entered the city of Jena.
Later that same day, Hegel wrote a Subject Philosophy
letter to his friend, the theologian Published 1807
Friedrich Immanuel Niethammer: Published in 1910
English
I saw the Emperor – Media type Print
this world-soul – OCLC 929308074 (https://
riding out of the city www.worldcat.org/oc
on reconnaissance. It "Hegel and Napoleon in
lc/929308074)
is indeed a wonderful Jena" (illustration from
sensation to see such Harper's Magazine, 1895) Dewey 193
an individual, who, Decimal
concentrated here at a LC Class B2928 .E5
single point, astride a
Original text Phänomenologie
horse, reaches out
des Geistes (https://
over the world and
 masters it ... this extraordi www.gutenberg.org/
impossible not to admire.[3] ebooks/6698) at
Project Gutenberg

In 2000, Terry Pinkard notes that Hegel's comment to Niethammer Translation The
"is all the more striking since at that point he had already composed Phenomenology of
the crucial section of the Phenomenology in which he remarked Spirit (http://hdl.han
that the Revolution had now officially passed to another land dle.net/10111/UIUC
(Germany) that would complete 'in thought' what the Revolution OCA:phenomenolog
had only partially accomplished in practice."[4] yofm02hege) at
University of Illinois
Publication history Urbana-Champaign

The Phenomenology of Spirit was published with the title “System of Science: First Part: The
Phenomenology of Spirit”.[5] Some copies contained either "Science of the Experience of Consciousness",
or "Science of the Phenomenology of Spirit" as a subtitle between the "Preface" and the "Introduction".[5]
On its initial publication, the work was identified as Part One of a projected "System of Science", which
would have contained the Science of Logic "and both the two real sciences of philosophy, the Philosophy of
Nature and the Philosophy of Spirit”[6] as its second part. The Encyclopedia of the Philosophical Sciences,
in its third section (Philosophy of Spirit), contains a second subsection (The Encyclopedia Phenomenology)
that recounts in briefer and somewhat altered form the major themes of the original Phenomenology.

Structure
The book consists of a Preface (written after the rest was completed), an Introduction, and six major
divisions (of greatly varying size).[a]

(A) Consciousness is divided into three chapters:

(I) Sensuous-Certainty,
(II) Perceiving, and
(III) Force and the Understanding.
(B) Self-Consciousness contains one chapter:
(IV) The Truth of Self-Certainty which contains a preliminary discussion of Life and
Desire, followed by two subsections: (A) Self-Sufficiency and Non-Self-Sufficiency of
Self-Consciousness; Mastery and Servitude and (B) Freedom of Self-Consciousness:
Stoicism, Skepticism, and the Unhappy Consciousness. Notable is the presence of the
discussion of the dialectic of the lord and bondsman.
(C), (AA) Reason contains one chapter:
(V) The Certainty and Truth of Reason which is divided into three chapters: (A)
Observing Reason, (B) The Actualization of Rational Self-Consciousness Through Itself,
and (C) Individuality, Which, to Itself, is Real in and for Itself.
(BB) Spirit contains one chapter:
(VI) Spirit or Geist which is again divided into three chapters: (A) True Spirit, Ethical Life,
(B) Spirit Alienated from Itself: Cultural Formation, and (C) Spirit Certain of Itself: Morality.
(CC) Religion contains one chapter:
(VII) Religion, which is divided into three chapters: (A) Natural Religion, (B) The Art-
Religion, and (C) Revealed Religion.
 (DD) Absolute Knowing contains one chapter:

(VIII) Absolute Knowing.[b]

Due to its obscure nature and the many works by Hegel that followed its publication, even the structure or
core theme of the book itself remains contested. First, Hegel wrote the book under close time constraints
with little chance for revision (individual chapters were sent to the publisher before others were written).
Furthermore, according to some readers, Hegel may have changed his conception of the project over the
course of the writing. Secondly, the book abounds with both highly technical argument in philosophical
language, and concrete examples, either imaginary or historical, of developments by people through
different states of consciousness. The relationship between these is disputed: whether Hegel meant to prove
claims about the development of world history, or simply used it for illustration; whether or not the more
conventionally philosophical passages are meant to address specific historical and philosophical positions;
and so forth.

Jean Hyppolite famously interpreted the work as a Bildungsroman that follows the progression of its
protagonist, Spirit, through the history of consciousness,[9] a characterization that remains prevalent among
literary theorists. However, others contest this literary interpretation and instead read the work as a "self-
conscious reflective account"[10] that a society must give of itself in order to understand itself and therefore
become reflective. Martin Heidegger saw it as the foundation of a larger "System of Science" that Hegel
sought to develop,[11] while Alexandre Kojève saw it as akin to a "Platonic Dialogue ... between the great
Systems of history."[12] It has also been called "a philosophical roller coaster ... with no more rhyme or
reason for any particular transition than that it struck Hegel that such a transition might be fun or
illuminating."[13]

Preface

The Preface to the text is a preamble to the scientific system and cognition in general. Paraphrased “on
scientific cognition" in the table of contents, its intent is to offer a rough idea on scientific cognition, while
at the same time aiming "to rid ourselves of a few forms which are only impediments to philosophical
cognition".[14] As Hegel’s own announcement noted, it was to explain "what seems to him the need of
philosophy in its present state; also about the presumption and mischief of the philosophical formulas that
are currently degrading philosophy, and about what is altogether crucial in it and its study".[15] It can thus
be seen as a heuristic attempt at creating the need of philosophy (in the present state) and of what
philosophy itself in its present state needs. This involves an exposition on the content and standpoint of
philosophy, i.e, the true shape of truth and the element of its existence, that is interspersed with polemics
aimed at the presumption and mischief of philosophical formulas and what distinguishes it from that of any
previous philosophy, especially that of his German Idealist predecessors (Kant, Fichte, and Schelling).[16]

The Hegelian method consists of actually examining consciousness' experience of both itself and of its
objects and eliciting the contradictions and dynamic movement that come to light in looking at this
experience. Hegel uses the phrase "pure looking at" (reines Zusehen) to describe this method. If
consciousness just pays attention to what is actually present in itself and its relation to its objects, it will see
that what looks like stable and fixed forms dissolve into a dialectical movement. Thus, philosophy,
according to Hegel, cannot just set out arguments based on a flow of deductive reasoning. Rather, it must
look at actual consciousness, as it really exists.

Hegel also argues strongly against the epistemological emphasis of modern philosophy from Descartes
through Kant, which he describes as having to first establish the nature and criteria of knowledge prior to
actually knowing anything, because this would imply an infinite regress, a foundationalism that Hegel
maintains is self-contradictory and impossible. Rather, he maintains, we must examine actual knowing as it
occurs in real knowledge processes. This is why Hegel uses the term "phenomenology". "Phenomenology"
comes from the Greek word for "to appear", and the phenomenology of mind is thus the study of how
consciousness or mind appears to itself. In Hegel's dynamic system, it is the study of the successive
appearances of the mind to itself, because on examination each one dissolves into a later, more
comprehensive and integrated form or structure of mind.

Introduction

Whereas the Preface was written after Hegel completed the Phenomenology, the Introduction was written
beforehand.

In the Introduction, Hegel addresses the seeming paradox that we cannot evaluate our faculty of knowledge
in terms of its ability to know the Absolute without first having a criterion for what the Absolute is, one that
is superior to our knowledge of the Absolute. Yet, we could only have such a criterion if we already had the
improved knowledge that we seek.

To resolve this paradox, Hegel adopts a method whereby the knowing that is characteristic of a particular
stage of consciousness is evaluated using the criterion presupposed by consciousness itself. At each stage,
consciousness knows something, and at the same time distinguishes the object of that knowledge as
different from what it knows. Hegel and his readers will simply "look on" while consciousness compares its
actual knowledge of the object—what the object is "for consciousness"—with its criterion for what the
object must be "in itself". One would expect that, when consciousness finds that its knowledge does not
agree with its object, consciousness would adjust its knowledge to conform to its object. However, in a
characteristic reversal, Hegel explains that under his method, the opposite occurs.

As just noted, consciousness' criterion for what the object should be is not supplied externally but rather by
consciousness itself. Therefore, like its knowledge, the "object" that consciousness distinguishes from its
knowledge is really just the object "for consciousness"—it is the object as envisioned by that stage of
consciousness. Thus, in attempting to resolve the discord between knowledge and object, consciousness
inevitably alters the object as well. In fact, the new "object" for consciousness is developed from
consciousness' inadequate knowledge of the previous "object". Thus, what consciousness really does is to
modify its "object" to conform to its knowledge. Then the cycle begins anew as consciousness attempts to
examine what it knows about this new "object".

The reason for this reversal is that, for Hegel, the separation between consciousness and its object is no
more real than consciousness' inadequate knowledge of that object. The knowledge is inadequate only
because of that separation. At the end of the process, when the object has been fully "spiritualized" by
successive cycles of consciousness' experience, consciousness will fully know the object and at the same
time fully recognize that the object is none other than itself.

At each stage of development, Hegel, adds, "we" (Hegel and his readers) see this development of the new
object out of the knowledge of the previous one, but the consciousness that we are observing does not. As
far as it is concerned, it experiences the dissolution of its knowledge in a mass of contradictions, and the
emergence of a new object for knowledge, without understanding how that new object has been born.

Important concepts

Hegelian dialectic

The famous dialectical process of thesis–antithesis–synthesis has been controversially attributed to Hegel.
 Whoever looks for the stereotype of the allegedly Hegelian dialectic in Hegel's
Phenomenology will not find it. What one does find on looking at the table of contents is a
very decided preference for triadic arrangements. ... But these many triads are not presented or
deduced by Hegel as so many theses, antitheses, and syntheses. It is not by means of any
dialectic of that sort that his thought moves up the ladder to absolute knowledge.

— Walter Kaufmann (1965). Hegel. Reinterpretation, Texts, and Commentary. p. 168 (http
s://archive.org/details/hegelreinterpret0000kauf).

Regardless of (ongoing) academic controversy regarding the significance of a unique dialectical method in
Hegel's writings, it is true, as Professor Howard Kainz (1996) affirms, that there are "thousands of triads" in
Hegel's writings. Importantly, instead of using the famous terminology that originated with Kant and was
elaborated by J. G. Fichte, Hegel used an entirely different and more accurate terminology for dialectical (or
as Hegel called them, "speculative") triads.

Hegel used two different sets of terms for his triads, namely, "abstract–negative–concrete" (especially in his
Phenomenology of 1807), as well as "immediate–mediate–concrete" (especially in his Science of Logic of
1812), depending on the scope of his argumentation.

When one looks for these terms in his writings, one finds so many occurrences that it may become clear that
Hegel employed the Kantian using a different terminology.

Hegel explained his change of terminology. The triad terms "abstract–negative–concrete" contain an
implicit explanation for the flaws in Kant's terms. The first term, "thesis", deserves its anti-thesis simply
because it is too abstract. The third term, "synthesis", has completed the triad, making it concrete and no
longer abstract by absorbing the negative.

Sometimes Hegel used the terms "immediate–mediate–concrete, to describe his triads. The most abstract
concepts are those that present themselves to our consciousness immediately. For example, the notion of
Pure Being for Hegel was the most abstract concept of all. The negative of this infinite abstraction would
require an entire Encyclopedia, building category by category, dialectically, until it culminated in the
category of Absolute Mind or Spirit (since the German word Geist can mean either 'mind' or 'spirit').

Unfolding of species

Hegel describes a sequential progression from inanimate objects to animate creatures to human beings. This
is frequently compared to Charles Darwin's evolutionary theory. However, unlike Darwin, Hegel thought
that organisms had agency in choosing to develop along this progression by collaborating with other
organisms.[17][18] Hegel understood this to be a linear process of natural development with a predetermined
end. He viewed this end teleologically as its ultimate purpose and destiny.[17][19][20]

Criticism
Walter Kaufmann, on the question of organisation, argued that Hegel's arrangement, "over half a century
before Darwin published his Origin of Species and impressed the idea of evolution on almost everybody's
mind, was developmental."[21] The idea is supremely suggestive but, in the end, untenable according to
Kaufmann: "The idea of arranging all significant points of view in such a single sequence, on a ladder that
reaches from the crudest to the most mature, is as dazzling to contemplate as it is mad to try seriously to
implement it".[22] While Kaufmann viewed Hegel as right in seeing that the way a view is reached is not
necessarily external to the view itself, since, on the contrary, a knowledge of the development, including the
prior positions through which a human being passed before adopting a position may make all the difference
when it comes to comprehending his or her position, some aspects of the conception are still somewhat
absurd and some of the details bizarre.[23] Kaufmann also remarks that the very table of contents of the
Phenomenology may be said to "mirror confusion" and that "faults are so easy to find in it that it is not
worth while to adduce heaps of them." However, he excuses Hegel since he understands that the author of
the Phenomenology, "finished the book under an immense strain".[24]

The feminist philosopher Kelly Oliver argues that Hegel’s discussion of women in The Phenomenology of
Spirit undermines the entirety of the text. Oliver points out that for Hegel, every element of consciousness
must be conceptualizable, but that in Hegel’s discussion of the family, woman is established as in principle
unconceptualizable. Oliver writes that “unlike the master or slave, the feminine or woman does not contain
the dormant seed of its opposite.”. This means that Hegel’s feminine is nothing other than the negation of
the masculine and as such it must be excluded from the story of masculine consciousness. Thus, Oliver
argues, the Phenomenology of Spirit is a phenomenology of masculine consciousness; the universalist
pretensions of the text are not achieved, as it leaves out the phenomenology of feminine consciousness.[25]

Referencing
The work is usually abbreviated as PdG (Phänomenologie des Geistes), followed by the pagination or
paragraph number of the German original edition. It is also abbreviated as PS (The Phenomenology of
Spirit) or as PM (The Phenomenology of Mind), followed by the pagination or paragraph number of the
English translation used by each author.

English translations
G. W. F. Hegel: The Phenomenology of Spirit, translated by Peter Fuss and John Dobbins
(University of Notre Dame Press, 2019)
Georg Wilhelm Friedrich Hegel: The Phenomenology of Spirit (Cambridge Hegel
Translations), translated by Terry Pinkard (Cambridge University Press, 2018) ISBN 0-
52185579-9
Hegel: The Phenomenology of Spirit: Translated with introduction and commentary,
translated by Michael Inwood (Oxford University Press, 2018) ISBN 0-19879062-7
Phenomenology of Spirit, translated by A. V. Miller with analysis of the text and foreword by
J. N. Findlay (Oxford: Clarendon Press, 1977) ISBN 0-19824597-1
Phenomenology of Mind, translated by J. B. Baillie (London: Harper & Row, 1967)
Hegel's Preface to the Phenomenology of Spirit, translated with introduction, running
commentary and notes by Yirmiyahu Yovel (Princeton: Princeton University Press, 2004)
ISBN 0-69112052-8.
Texts and Commentary: Hegel's Preface to His System in a New Translation With
Commentary on Facing Pages, and "Who Thinks Abstractly?", translated by Walter
Kaufmann (South Bend: University of Notre Dame Press, 1977) ISBN 0-26801069-2.
"Introduction", "The Phenomenology of Spirit", translated by Kenley R. Dove, in Martin
Heidegger, "Hegel's Concept of Experience" (New York: Harper & Row, 1970)
"Sense-Certainty", Chapter I, "The Phenomenology of Spirit", translated by Kenley R. Dove,
"The Philosophical Forum", Vol. 32, No 4
"Stoicism", Chapter IV, B, "The Phenomenology of Spirit", translated by Kenley R. Dove,
"The Philosophical Forum", Vol. 37, No 3
"Absolute Knowing", Chapter VIII, "The Phenomenology of Spirit", translated by Kenley R.
Dove, "The Philosophical Forum", Vol. 32, No 4
 Hegel's Phenomenology of Spirit: Selections Translated and Annotated by Howard P. Kainz.
The Pennsylvania State University Press. ISBN 0-27101076-2
Phenomenology of Spirit selections translated by Andrea Tschemplik and James H. Stam, in
Steven M. Cahn, ed., Classics of Western Philosophy (Hackett, 2007)
Hegel's Phenomenology of Self-consciousness: text and commentary [A translation of
Chapter IV of the Phenomenology, with accompanying essays and a translation of "Hegel's
summary of self-consciousness from 'The Phenomenology of Spirit' in the Philosophical
Propaedeutic"], by Leo Rauch and David Sherman. State University of New York Press,
1999.

See also
Process theology
Sittlichkeit
The Crisis of European Sciences and Transcendental Phenomenology
Weltgeist
De divisione naturae

Notes
a. The following table of contents follows the Pinkard Translation.[7] Some versions of the
book's table of contents also group the last four together as a single section on a level with
the first two.
b. "Absolute Knowing," for Hegel, is not to be confused with foundational knowledge, which is
oxymoronic in Hegelian philosophy, instead, the Absolute is an endpoint of History, "spirit
knowing itself as spirit" [8]

Citations
1. Hegel 2018, p. 468, Appendix.
2. Pinkard 1996, p. 2 (https://books.google.com/?id=o5nRTNak4HcC&pg=PA2&dq=%22has+b
een+praised+and+blamed+for+the+development+of+existentialism,+communism,+fascism,+
death+of+God+theology,+and+historicist+nihilism.%22).
3. "Hegel to Niethammer; October 13, 1806" (https://www.marxists.org/reference/archive/hegel/
works/letters/1806-10-13.htm). marxists.org. Retrieved September 1, 2022.
4. Pinkard 2000, p. 228–9 (https://books.google.com/?id=GHWJQhWRNy0C&pg=228).
5. Hegel 2018, p. xvi.
6. Hegel 2015, p. 21.9.
7. Hegel 2018.
8. Hegel 2018, p. 467, §807.
9. Hyppolite 1979, p. 11–12 (https://books.google.com/?id=AeZNiK7vmXEC&pg=PA11&dq=Bil
dungsromanen+%22history+of+consciousness%22).
10. Pinkard 1996, p. 8 (https://books.google.com/?id=o5nRTNak4HcC&pg=PA8&dq=%22self-co
nscious+reflective+account%22).
11. Heidegger, Martin, Hegel's Phenomenology of Spirit.
12. Kojève, Alexandre, Introduction to the Reading of Hegel, § 1.
13. Pinkard 1996, p. 2 (https://books.google.com/?id=o5nRTNak4HcC&pg=PA2&dq=%22a+phil
osophical+roller+coaster%22%22with+no+more+rhyme+or+reason+for+any+particular+tran
sition+than+that+it+struck+Hegel+that+such+a+transition+might+be+fun+or+illuminating.%2
2).
14. Hegel 2018, p. 12, §16.
15. Harris 1997, p. 30.
16. Hegel 2018, p. 6, §6.
17. Solomon 1985, p. 233.
18. Lawler 2014, p. 139.
19. Rorty 1998, p. 300.
20. Magee 2010, p. 86.
21. Kaufmann 1965, p. 148.
22. Kaufmann 1965, p. 149 (https://books.google.com/?id=k9q4AAAAIAAJ&q=%22The+idea+of
+arranging+all+significant+points+of+view+in+such+a+single+sequence,+on+a+ladder+that
+reaches+from+the+crudest+to+the+most+mature,+is+as+dazzling+to+contemplate+as+it+i
s+mad+to+try+seriously+to+implement+it%22).
23. Kaufmann 1965, p. 149 (https://archive.org/details/hegelreinterpret0000kauf).
24. Kaufmann 1965, p. 152 (https://archive.org/details/hegelreinterpret0000kauf).
25. Oliver, Kelly (1996). " "Antigone's Ghost: Undoing Hegel's Phenomenology of Spirit" " (http
s://www.jstor.org/stable/3810356). Hypatia. 11 (1): 67–90. doi:10.2979/HYP.1996.11.1.67 (htt
ps://doi.org/10.2979%2FHYP.1996.11.1.67). JSTOR 3810356 (https://www.jstor.org/stable/3
810356).

References

Primary
Hegel, Georg Wilhelm Friedrich (2018) [1807]. The phenomenology of spirit. Cambridge
Hegel Translations. Translated by Pinkard, Terry. Cambridge: Cambridge University Press.
ISBN 9781139050494.
G. W. Hegel (2015). Georg Wilhelm Friedrich Hegel: The Science of Logic

Secondary
Lawler, James (2014). "Chapter 8: They're Not Just Goddamn Trees: Hegel's Philosophy of
Nature and the Avatar of Spirit" (https://books.google.com/books?id=a_lwBAAAQBAJ&pg=P
T139). In Dunn, G.A.; Irwin, W. (eds.). Avatar and Philosophy: Learning to See. The
Blackwell Philosophy and Pop Culture Series. Wiley. pp. 104–114. ISBN 978-1-118-88676-
2.
H. S. Harris (1997). Hegel's Ladder (Vol 1 & 2)
Hyppolite, Jean (1979) [1974]. Genesis and Structure of Hegel's "Phenomenology of Spirit"
(https://books.google.com/books?id=AeZNiK7vmXEC). John Heckman, Samuel Cherniak
(trans.) (reprint ed.). Evanston, Illinois: Northwestern University Press. ISBN 0-81010594-2.
Kaufmann, Walter Arnold (1965). Hegel. Reinterpretation, Texts, and Commentary (https://bo
oks.google.com/books?id=8UtDAAAAIAAJ). New York City: Doubleday.
Magee, G.A. (2010). "Evolution". The Hegel Dictionary (https://books.google.com/books?id=
khvwPJMzNzMC&pg=PA86). Bloomsbury Philosophy Dictionaries. Bloomsbury Academic.
ISBN 978-1-847-06591-9.
 Pinkard, Terry (1996). Hegel's Phenomenology. The Sociality of Reason (https://books.googl
e.com/books?id=o5nRTNak4HcC). Cambridge University Press. ISBN 978-0-521-56834-0.
Pinkard, Terry (2001) [2000]. Hegel. A Biography (https://books.google.com/books?id=GHWJ
QhWRNy0C). Cambridge University Press. ISBN 978-0-521-00387-2.
Rorty, R. (1998). Truth and Progress: Philosophical Papers (https://books.google.com/book
s?id=MP6G4Q8Ox0kC&pg=PA300). Philosophical papers. Cambridge University Press.
ISBN 978-0-521-55686-6.
Russon, John Edward (2004). Reading Hegel's Phenomenology (https://books.google.com/b
ooks?id=qRaCQDtpxhgC). Bloomington, Indiana: Indiana University Press. ISBN 978-0-
253-21692-2.
Schopenhauer, Arthur (1974). "Sketch of a History of the Doctrine of the Ideal and the Real,
Appendix". Parerga and Paralipomena, Volume 1. Oxford: Clarendon Press. ISBN 0-
19824508-4.
Solomon, R.C. (1985). In the Spirit of Hegel (https://books.google.com/books?id=Ey93oggDk
ZcC&pg=PA233). Oxford University Press. ISBN 978-0-195-36512-2.

Further reading
Davis, Walter A., 1989. Inwardness and Existence: Subjectivity in/and Hegel, Heidegger,
Marx and Freud. University of Wisconsin Press. ISBN 0-29912014-7.
Doull, James (2000). "Hegel's "Phenomenology" and Postmodern Thought" (http://www2.sw
gc.mun.ca/animus/Articles/Volume%205/doull5a.pdf) (PDF). Animus. 5. ISSN 1209-0689 (htt
ps://www.worldcat.org/issn/1209-0689).
Doull, James; Jackson, F. L. (2003). "The Idea of a Phenomenology of Spirit" (http://www2.s
wgc.mun.ca/animus/Articles/Supplementa/jackson5addendum.pdf) (PDF). Animus. 8.
ISSN 1209-0689 (https://www.worldcat.org/issn/1209-0689).
Heidegger, Martin, 1988. Hegel's Phenomenology of Spirit. Bloomington: Indiana University
Press. ISBN 0-25332766-0.
Kojève, Alexandre. Introduction to the Reading of Hegel: Lectures on the Phenomenology of
Spirit. ISBN 0-80149203-3.
Taylor, Charles, 1975. Hegel. Cambridge: Cambridge University Press. ISBN 0-52129199-2.
Pippin, Robert B., 1989. Hegel's Idealism: the Satisfactions of Self-Consciousness.
Cambridge: Cambridge University Press, 1989. ISBN 0-52137923-7.
Forster, Michael N., 1998. Hegel's Idea of a Phenomenology of Spirit. University of Chicago
Press. ISBN 0-22625742-8.
Harris, H. S., 1995. Hegel: Phenomenology and System. Indianapolis: Hackett. ISBN 0-
87220281-X.
Kadvany, John, 2001, Imre Lakatos and the Guises of Reason. Duke University Press.
ISBN 0-82232659-0.
Loewenberg, J., 1965. Hegel's Phenomenology. Dialogues on the Life of Mind. La Salle IL.
Pahl, Katrin (2012). Tropes of Transport: Hegel and Emotion. Evanston, Ill.: Northwestern
University Press. ISBN 9780810165670. OCLC 867784716 (https://www.worldcat.org/oclc/8
67784716).
Stern, Robert, 2002. Hegel and the Phenomenology of Spirit London: Routledge. ISBN 0-
41521788-1 An introduction for students.
Stewart, Jon, 2000. The Unity of Hegel's "Phenomenology of Spirit": A Systematic
Interpretation Evanston, Illinois : Northwestern University Press. ISBN 978-0-810-11693-1
Yovel, Yirmiyahu, Hegel's Preface to the Phenomenology of Spirit: Translation and Running
Commentary, Princeton and Oxford : Princeton University Press, 2005, ISBN 0-69112052-8
 Westphal, Kenneth R., 2003. Hegel's Epistemology: A Philosophical Introduction to the
Phenomenology of Spirit. Indianapolis: Hackett. ISBN 0-87220645-9.
Westphal, Merold, 1998. History and Truth in Hegel’s Phenomenology. Bloomington: Indiana
University Press. ISBN 0-25321221-9.
Kalkavage, Peter, 2007. The Logic of Desire: An Introduction to Hegel's Phenomenology of
Spirit. Paul Dry Books. ISBN 978-1-589-88037-5.

External links
Electronic versions of the English translation of Hegel's Phenomenology of Mind are available at:

Marxists Internet Archive: Hegel's Phenomenology of Mind (https://www.marxists.org/referen

ce/archive/hegel/phindex.htm)
Translating Hegel blog (http://translatinghegel.blogspot.com), including a running translation
of the Preface to the Phenomenology of Spirit
Phenomenology of Spirit. Bilingual, with Dictionary (http://www.waste.org/~roadrunner/Hege
l/PhenSpirit/)
The Phenomenology of Mind (https://librivox.org/search?title=The+Phenomenology+of+M
ind&author=Hegel&reader=&keywords=&genre_id=0&status=all&project_type=either&recor
ded_language=&sort_order=catalog_date&search_page=1&search_form=advanced) public
domain audiobook at LibriVox

Detailed audio commentary by an academic:

The Bernstein Tapes: Hegel’s Phenomenology of Mind (http://www.bernsteintapes.com/hege

llist.html)
Gregory Sadler, Half Hour Hegel: The Complete Phenomenology of Spirit (https://www.youtu
be.com/playlist?list=PL4gvlOxpKKIgR4OyOt31isknkVH2Kweq2) on YouTube

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