The Phenomenology of Spirit
by Georg Hegel
⇥ Immediate certainty does not take over the truth, for its truth is the universal, whereas certainty wants to apprehend the This. Perception, on the other hand, takes what is present to it as a universal. Just as universality is its principle in general, the immediately self-differentiating moments within perception are universal: 'I' is a universal and the object is a universal. That principle has arisen for us, and therefore the way we take in perception is no longer something that just happens to us like sense-certainty; on the contrary, it is logically necessitated. With the emergence of the principle, the two moments which in their appearing merely occur, also come into being: one being the movement of pointing-out or the act of perceiving, the other being the same movement as a simple event or the object perceived. In essence the object is the same as the movement: the movement is the unfolding and differentiation of the two moments, and the object is the apprehended togetherness of the moments. For us, or in itself, the universal as principle is the essence of perception, and, in contrast to this abstraction, both the moments distinguished -- that which perceives and that which is perceived -- are the unessential. But, in fact, because both are themselves the universal or the essence, both are essential. Yet since they are related to each other as opposites, only one can be the essential moment in the relation, and the distinction of essential and unessential moment must be shared between them. One of them, the object, defined as the simple [entity], is the essence regardless of whether it is perceived or not; but the act of perceiving, as a movement, is the unessential moment, the unstable factor which can as well be as not be.🏁
Submitted by qoiauve - 05/24/2026
Book Philosophy 6.01 Ranked
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The Phenomenology of Spirit
by Georg Hegel
⇥ Immediate certainty does not take over the truth, for its truth is the universal, whereas certainty wants to apprehend the This. Perception, on the other hand, takes what is present to it as a universal. Just as universality is its principle in general, the immediately self-differentiating moments within perception are universal: 'I' is a universal and the object is a universal. That principle has arisen for us, and therefore the way we take in perception is no longer something that just happens to us like sense-certainty; on the contrary, it is logically necessitated. With the emergence of the principle, the two moments which in their appearing merely occur, also come into being: one being the movement of pointing-out or the act of perceiving, the other being the same movement as a simple event or the object perceived. In essence the object is the same as the movement: the movement is the unfolding and differentiation of the two moments, and the object is the apprehended togetherness of the moments. For us, or in itself, the universal as principle is the essence of perception, and, in contrast to this abstraction, both the moments distinguished -- that which perceives and that which is perceived -- are the unessential. But, in fact, because both are themselves the universal or the essence, both are essential. Yet since they are related to each other as opposites, only one can be the essential moment in the relation, and the distinction of essential and unessential moment must be shared between them. One of them, the object, defined as the simple [entity], is the essence regardless of whether it is perceived or not; but the act of perceiving, as a movement, is the unessential moment, the unstable factor which can as well be as not be.🏁
Submitted by qoiauve - 05/24/2026
Book Philosophy 6.01 Ranked