The Science of Logic (simply the Logic from here on) is G.W.F. Hegel’s most important work, at least according to him. After Hegel’s death and the reaction against Hegelianism there was a cold period after which the Phenomenology of Spirit made a sudden surge from obscurity and it has been a mainstay of Hegelianism since. The Phenomenology has in the last century dominated the reception of Hegel in the continental and analytic philosophy circles and is considered Hegel’s greatest masterpiece, a strange thing considering that Hegel seemed to consider it less and less the more he taught the system based on his Logic.
Hegel is, in my experience, a philosopher that is monumentally difficult and yet offers incredibly accessible and clear points that require no background or skill other than the capacity to think. There is a surface to Hegel’s system which is, because of its logical nature, very accessible to any thinker who is open to tread the path of a thought alongside Hegel, but at the same time there is the depth beneath the surface which reveals a set of interconnections beyond what is apparent in the path of the straight logical steps on the surface. This depth is a result of ‘recollection’, of reflective thought about the reflexivity of thought which went on in its logical mode. The more life experience, and the more intellectual breadth and depth, the richer the recollection’s insights. First, however, one must have a grasp of how to think along with Hegel, and the Phenomenology does not actually make clear just what Hegel’s famous core method (dialectics) is supposed to be; worse, it has what many consider another phenomenological method in play alongside the dialectical method and the confusion increases. Though historically and pedagogically the Phenomenology is prior to the Logic, I strongly suggest one to read part of the Logic before engaging the Phenomenology.
The Phenomenology of Spirit
As Failed Introduction
The Phenomenology was originally intended to be the “introduction” to Hegel’s system, particularly his Logic, by way of a negative dialectical argument. It aimed to eliminate all possible avenues for foundational philosophy to provide a ground for knowledge, and was to decisively leave Hegel’s own take on the problem of knowledge as the only remaining possibility for moving on and doing Philosophy at all once he negated the opposition of consciousness to an absolute external object in all its forms. The final result was a moment of Absolute Knowing where Spirit would gain the knowing of knowing by way of the reader’s own realization of it—this knowing would merely give the starting point of science as its abstract indeterminate beginning.
The book is written in such an abstract way that one should not need any background for it, and while one can certainly go at it this way, it doesn’t help that Hegel wrote it as if the intent was to force you to reread the book multiple times in order to reach its intellectual depths. He mentions terms which he never defines: the Concept (translated as Notion by Miller), the Idea, and Spirit very early on and maintains their use as if the reader just knows what he means despite his meaning being utterly unknown at such points beyond contextual hints. Due to the difficulty and seemingly winding arguments of the book very few ever make it through this initiation, and fewer still seem to remember what it is that Hegel intended to teach them at the end. The book is certainly worthy of praise and with many insights as well as fascinating literary, cultural, and conceptual analyses and interpretations, but it is written in such a manner that no novice to philosophy could ever understand much of its significance without expertise to guide them in the intricate backgrounds of references of arguments, the dense and sometimes obscure phrasing, and the sometimes obscure transitional arguments which move the story of Spirit’s experience along.
As an introduction the Phenomenology is as difficult an introduction as could have ever been designed, an obstacle that a reader must willingly put themselves through wholeheartedly and lose themselves to in order to reap the benefit of its conclusion: the full realization that the opposition of consciousness presupposed by almost all of philosophy prior to and after Hegel cannot lead anywhere fruitful in the end. The Phenomenology ends in Absolute Knowing, a form of consciousness which has gone beyond the opposition of consciousness to its object and discovered self-knowing as the form of the only viable knowing and knowledge. It sees that all along it had merely faced itself in its object; it is an indeterminate end where nothing but the identity of consciousness and its object is known—thought faces itself as all it knows (thinking thinks of itself). As a popular introduction to Hegel’s system the Phenomenology is a failure as historical experience shows most simply do not understand its language, argumentation style, and what it is meant to conclude. The Phenomenology may be said to be the most immediately interesting and readable of Hegel’s works, yet one of the least immediately comprehensible since Hegel seems to be all too happy to use terms he never defines—at least not straightforwardly—and an argumentation method that has popularly come to be unfortunately known as the ‘dialectic’, which seems to resist any clear definition if the popular understanding of it is anything to go by. In contrast, the Logic is Hegel’s most immediately comprehensible yet least immediately interesting or readable work. This is a very strange affair for people are constantly told of the necessity of the Phenomenology to understand the (supposedly) even less understandable Logic. If the Phenomenology is this difficult, it’s no surprise the vast majority avoid the Logic since it is considered even more so.
The Logic is the “sequel” to the Phenomenology, the first part of the system it is meant to introduce. For a few years in Jena Hegel taught material similar to what later would be in the Phenomenology, but once he had settled his account of the matters he ceased to teach it in favor of expanding his positive system. He hardly mentions the book ever again in lecture or writing. Despite the seeming abandonment of it to history, the work, in its function, is ever a necessary part for understanding Hegel and his thought. The Phenomenology, or something akin to it in scope and function, is necessary to fully break the spell of wandering natural consciousness that presupposes that it is a knower that faces an object different from itself, and which must answer the dual problem of ontology and epistemology which elude unification in a coherent account of their relation to each other and to consciousness as a knowing. While some may easily accept Hegel’s claims against the opposition of consciousness to an object of knowing, the real argument and proof against it is in the completed path of the Phenomenology of Spirit. While we do not submit ourselves to its path of despair we are always left to the nagging doubt and temptation that perhaps there may be a way to work epistemology/ ontology/ ethics/ aesthetics/ etc. as first foundational philosophy despite Hegel’s claims against such a possibility.
The Science of Logic
As An ‘In’
Despite what most say about the difficulty of the Logic and its status as the result of the Phenomenology, you should actually read a very small part of it before reading the Phenomenology. Reading the Logic in its entirety is a big commitment if what you really are interested in is the Phenomenology, but reading the first few chapters will help greatly in following Hegel’s argument style in its predecessor. The Logic is where Hegel’s method is in its most clear and obvious form, even if you only read the first chapter it is sufficient to see what the so-called method is. If one reads the chapters on Being and Existence/Determinate Being carefully, then the reading of the Phenomenology isn’t as mysterious or difficult due to his method being clarified.
Not only is the method clear, but it shall be made clear what some otherwise seemingly unclear terms have to do with the developments that Hegel takes us through in the Phenomenology, e.g. if one has read the chapter on Existence it shall be clear as day what one of the major formal problems dominating the three chapters of Consciousness is (it’s not the only one, but pretty analogous to the problem of essence structures). Now, it’s not that it’s impossible to discern the logical train in the Phenomenology, but it takes an incredible memory and constant hindsight to maintain logical chains in mind and remember that that one seemingly random sentence about Being and thought 40 pages ago is a key to understanding why a Being with immediacy is mediated and therefore is determinate and implies a plurality—this disconnection of underlying logical forms, unfortunately, is a product of the phenomenal presentation.
The Logic is a bit more merciful on the reader concerning its developments, and maintains its concept developments directly connected in the chain you follow. The beginning of the Phenomenology is rather simple and the arguments in it quite easy to follow, but even in the second chapter the argument begins hinging on logical moves which already depend on a supremely careful eye to the terms used, how they’re used, and what is being related—I actually consider the second chapter’s beginning to be one of the hardest parts in the first three chapters. There is chapter 3, “Force and the Understanding”, which is a bit of a maze of many dialectical moves ending in the dissolution of Consciousness, the mode of cognition which takes knowing as merely the confronting of an external object and the correspondence of thought to such object.
Besides being able to notice the logical moves underlying the phenomenal aspects of the Phenomenology, you’ll also be able to take notice of what is going on in the phenomenal aspects themselves—you’ll be able to comprehend and appreciate just why every form of consciousness comes up in the order that it does. While every form of consciousness faces destruction with its own immanent negative dialectic, each dialectic unfurls a positive logical concept immanent in the structure of a form of consciousness. These positive results, which are the end of the self-thinking of every form of consciousness, are key to grasping why the work flows the way it does.
Now, there are two prefaces and two introductions to the Logic since it was clear many would simply not read the Phenomenology or understand it. These essays in a way attempt to give some justification of the project of the Logic, and all amount to repeating two central points: 1) formal logic isn’t logic since logic is the thinking of thinking which establishes the validity of valid thinking and as such has itself as the content and form of its inquiry, and 2) we must start with indeterminacy, without givens of any kind, so forget everything you think you know. In this regard the Logic is certainly very readable in that it is very intelligible, in fact it is surprising how readable it is for a book by the supposedly obscure Hegel. Because of the presuppositionless aspect of the work one can jump in and merely focus on what is built up in the work itself in order to comprehend it. Though it is very intelligible (usually), its subject matter is very dry and abstract, and because it only deals with thought itself there is no escape for any kind of picture/metaphorical thinking with examples we are accustomed to. Very few will find much to excite them in the book if they are not interested in metaphysics and categories of thought as such.
To say something brief on the value of the Logic itself: it is the systematic development of valid thinking which can prove itself to be valid thinking. The only rule on the ground at the beginning of it is that we think, and that we think only what is thinkable in and through the content with which we begin. This demand for thinking only with what is available and its relations, if it have any, is merely the first demand of all valid thinking: necessity. If we are to discover anything else about valid thinking we must at least discover these new insights necessarily following from our concepts inner contents. The Logic goes on to develop and move as thought shows itself to be at once both analytic and synthetic, for by analytic definition it points beyond itself and determines itself further through what is not immediately itself.
I highly suggest you to read the Logic‘s first two chapters to get a sense of Hegel’s actual method in its purest practice as well as to know two of the fundamental structures which appears throughout the Phenomenology over and over again—the something/other relation, and more importantly the concept of Infinity. This alone will help immensely with increasing your comprehension in a reading of the Phenomenology of Spirit and every other of Hegel’s works.