چکیده:
Phenomenology of Spirit is commonly considered Hegel’s debut where he explained، for the first time، his unique dialectical approach. However، it is usually forgotten that the Phenomenology of Spirit is not an independent work، but a result of Jena's philosophizing period (1801-1806) which produced، in addition to a number of other texts، a collection of manuscripts of Jena’s system (Jenaer Systementwürfe). In this collection، Hegel initiates the idea of 'systematic truth' as a 'universal process'. One of the most essential parts of this system is Metaphysics، in which Hegel implies a dialectical transition from first grounds of human understanding (principle of contradiction) to the sublime form of truth (absolute spirit). The present paper analyzes three main parts of Jena’s Metaphysics – that is، transition from ‘Cognition as a System of First Principles’ to ‘Metaphysics of Objectivity’، and finally to ‘Metaphysics of Subjectivity’.
خلاصه ماشینی:
One of the most important parts of this system is called "metaphysics," in which Hegel demonstrates a dialectical transition from the primary foundations of human understanding (the principle of non-contradiction) to the highest manifestation of truth (Absolute Spirit).
e. is related to posited cognition and brings this cognition to the level of the first rational self-evident principles; second, the metaphysics of objectivity, which deals with the relationship between subject, object, and God in its post-Cartesian rationalist sense; and third, the metaphysics of subjectivity (which is a transition from Kant's critical philosophy to the Hegelian spirit); and each of these three parts contains three subheadings.
Before delving more precisely into the dialectical process of the formation of metaphysics, it can be generally claimed that Hegel here begins his discussion from the most primordial and self-evident principles of logic and, after transitioning from the realm of pure objectivity to the all-encompassing realm of Absolute Spirit, moves forward; thus, it can be shown that Hegel at least intended to step from the abstract logical first principles, or the Hegelian realm of the 'in-itself,' to the objective realm and the negation of this in-itselfness, so that he could finally reach the mediation of overcoming Kantian metaphysics (the transition from theoretical reason and practical reason) to the realm of Absolute Spirit, or the 'in-and-for-itself.
Therefore, Hegel begins first with the pure, immediate, and self-equal positivity of the principle of identity or A=A, which derives its existence not from external determination, nor through the way of another negation, but rather from its own essence: The self-equal thing is such, with indifference toward all determinations.
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