Introducción a la Fenomenología del Espíritu 1

Name: Introducción a la Fenomenología del Espíritu 1
Uploaded: 2021-11-27T23:43:16.000Z
Duration: 3 h 22 min 23 s

Introduction to the Course

The instructor introduces the course and explains that it will be based on the "Prologue to the Phenomenology of Spirit" by Hegel. They recommend using the 2007 edition published by Fondo de Cultura for uniformity in reading.

Course Focus and Recommended Edition

The course will focus on the "Prologue to the Phenomenology of Spirit" by Hegel.

It is recommended to have the 2007 edition published by Fondo de Cultura for uniformity.

Other editions, such as those by Redondo or Gómez Ramos, are also valuable but may have different pagination.

Background and Difficulties of Hegel's Work

The instructor provides background information about Hegel's life during the time he wrote "Phenomenology of Spirit" and discusses some difficulties he faced.

Living in Jena and Cultural Significance

Hegel moved to Jena in 1801, which was a vibrant cultural hub at that time.

Many important intellectuals resided in Jena, including Schelling.

However, when Hegel arrived, Jena was already experiencing a decline culturally.

Challenges Faced by Hegel

Hegel struggled to secure a position at the university in Jena.

He faced difficulties with obtaining academic positions due to issues with seniority and competition from other professors.

Despite these challenges, he eventually settled in Lenna and began writing "Phenomenology of Spirit."

Settling in Lenna and Writing Process

The instructor continues discussing Hegel's time in Lenna and his writing process for "Phenomenology of Spirit."

Living Arrangements and Influence of Selling

Hegel settled in Lenna in 1801 and stayed at the house of Selling, who was a close associate.

Selling's intellectual presence had a significant impact on Hegel during this period.

Writing "Phenomenology of Spirit"

"Phenomenology of Spirit" was published in 1807.

The instructor will delve into the details of the book and its titles in the next session.

Hegel's Financial Struggles

This section discusses Hegel's financial difficulties and how he relied on a small inheritance to support himself. He eventually obtained a position as a private lecturer, but it did not provide enough income for him to live comfortably.

Hegel gradually separated from his father's inheritance, which allowed him to live independently.

The private lecturer position at the university did not come with payment, so Hegel relied on what his students paid him.

Despite having around 30 students, Hegel's income was not sufficient for a comfortable life.

Hegel's Doctoral Thesis

In this section, we learn about Hegel's doctoral thesis and its significance in his career.

As a private lecturer, Hegel was required to present a doctoral thesis.

Instead of choosing a philosophical topic directly related to his field, he chose a thesis titled "On the Orbits of Planets."

Although some critics found errors in his work, he successfully presented the thesis under challenging circumstances.

Friendship with Celine and Presentation of Thesis

This section explores Hegel's friendship with Celine and the reasons behind his choice of presenting a scientific thesis instead of a philosophical one.

Hegel wanted to avoid conflicts within the academic community by presenting a scientific thesis rather than expressing his evolving views on philosophy.

He valued his friendship with Celine and considered him crucial for maintaining his position at the university.

Due to personal circumstances and delays, Hegel presented his doctoral thesis late but successfully defended it on his 31st birthday.

Criticism of Hegel's Speaking Skills

This section highlights Hegel's poor speaking skills and the comments made by his friend, Celine.

Celine suggested that Hegel should take courses in oratory to improve his deplorable expression.

However, it was acknowledged that Hegel's unique style of expression would not change, and it was best to accept it as it is.

Comparison with Schelling and Publication of "Phenomenology of Spirit"

This section compares Hegel's early career with that of Schelling and introduces the publication of "Phenomenology of Spirit."

While Schelling had already established himself as a renowned philosopher with numerous publications, Hegel had only a few works to his name.

Hegel mocked Schelling for receiving his education publicly while he reserved his thoughts until he knew what he wanted to say.

Hegel finally decided to publish "Phenomenology of Spirit," which became a significant work in his career.

Publishing Challenges

This section discusses the challenges Hegel faced in publishing "Phenomenology of Spirit" and the agreement he reached with an editor in Bamberg.

Hegel signed a contract with an important publishing house called A. Verlag located in Bamberg.

He started sending fragments of "Phenomenology" to the publisher for review and received financial support for its continuation.

However, complications arose over time due to various factors, including the political situation in Germany during that period.

Germany's Political Situation

This section provides context on Germany's political situation during Hegel's time and its impact on publishing challenges.

Germany was experiencing Napoleon's invasion from 1800 to 1806.

Hegel had written a work called "The Constitution of Germany" in 1800, emphasizing that Germany was not yet a unified state but rather a collection of feudal cities.

Germany's Semi-Feudal System

The transcript discusses how Germany was still living in a semi-feudal world, with fragmented regions and independent territories such as baronies, counties, and bishoprics. The article mentions that the Napoleonic army, being a national and imperial force, crushed the German armies.

Germany's Fragmented Armies

The German armies were composed of isolated regiments, each city or region having its own army.

Soldiers would try to avoid going to war and wait for others to go first.

As a result, the French army disarmed and annihilated the German armies.

Hegel's View on France's Modernity

Hegel viewed the French army with sympathy because it brought signs of modernity to Germany. He believed that France, as an organized and powerful nation, would sweep away the feudal remnants of Germany.

France as a Modernizing Force

Hegel saw the French army as a positive influence on Germany.

He believed that France's modernity would leave behind Germany's feudal world.

Hegel particularly mentioned the Holy Roman Empire of the German Nation, which was expected to decline around this time.

Hegel's Tragedy during Writing

Hegel faced challenges while writing his book "Phenomenology." His publisher doubted he would finish on time due to its length. The publisher canceled their contract, leaving Hegel without income. However, his friend Niedhammer took over the contract at great personal risk.

Publisher Doubts and Contract Cancellation

The publisher had doubts about Hegel finishing "Phenomenology" due to its extensive length.

The publisher canceled the contract, leaving Hegel in financial distress.

Hegel's friend Niedhammer took over the contract and agreed to pay for the printing costs himself.

Hegel's Race Against Time

Hegel faced a race against time to complete "Phenomenology." He wrote rapidly during the nights while Lenna was being bombarded by the French army. Fortunately, his manuscript reached the editor in Bamberg, and his friend Niedhammer did not have to pay for it.

Writing Under Siege

Hegel wrote at a fast pace during the nights of bombardment in Lenna.

He had a deadline to meet but was surrounded by the French army.

His friend Niedhammer took on the risk of ensuring that Hegel could finish his work.

Uncertainty and Relief

After completing "Phenomenology," Hegel faced uncertainty about whether his manuscript would reach its destination due to ongoing battles. However, it eventually arrived safely, relieving both Hegel and his friend Niedhammer from financial burdens.

Uncertainty and Relief

There was uncertainty about whether Hegel's manuscript would reach its destination due to ongoing battles.

In a letter to Niedhammer, Hegel expressed doubts about its safe arrival.

Eventually, the manuscript reached its destination, and Niedhammer did not have to pay for it.

Attack on Hegel's Home

After Lenna was occupied by French soldiers, they attacked Hegel's home. Despite being mistreated and robbed of what little he had, he managed to appeal to one soldier wearing an honor cross who then spared him further harm.

Attack on Hegel's Home

French soldiers attacked Hegel's home and mistreated him.

Hegel appealed to a soldier wearing an honor cross, questioning their treatment of enemies and a German scholar.

The soldier spared him further harm, and Hegel had to move to another person's house.

Anecdote and Encounter with Napoleon

After the attack, Hegel encountered Napoleon on his white horse in the streets. This encounter left a lasting impression on Hegel.

Encounter with Napoleon

After the attack, Hegel saw Napoleon riding on his white horse in the streets.

New Section

In this section, the speaker discusses a letter in which the concept of the "soul of the world" is mentioned. The speaker explains that Hegel's admiration for Napoleon is reflected in his view of the French army as a force that will bring modernity to Germany.

Hegel's View of the Soul of the World

Hegel describes seeing the "soul of the world" on horseback, riding alongside Napoleon.

This expression is often used to criticize Hegel's mystical tendencies.

However, it actually represents Hegel's perception of modernity and his belief that the French army will bring about societal change in Germany.

New Section

In this section, the speaker further explores Hegel's view of the soul of the world and its connection to Napoleon. The different interpretations and criticisms surrounding this concept are discussed.

Interpreting Hegel's View

Some critics dismiss Hegel's view as mere mysticism.

However, it should be understood as an allegorical representation of modernity.

Hegel sees Napoleon and his army as agents of change who will overthrow feudalism in Germany.

New Section

This section focuses on Hegel's time in Bamberg and his attendance at the final stages of publishing his work, "Phenomenology."

Finalizing "Phenomenology"

After moving to Bamberg, Hegel witnesses the completion of his work, "Phenomenology."

Some commentators believe that due to time constraints, certain sections were rushed.

The final part, titled "Absolute Knowledge," is relatively short compared to other sections but still serves its purpose.

New Section

The speaker discusses the speculation surrounding the final part of "Phenomenology" and its length compared to the rest of the work. It is emphasized that despite external circumstances, the final part is well-written and effectively conveys Hegel's ideas.

Speculation on the Final Part

Some theorists speculate that if Hegel had more time, the final part would have been developed differently.

However, a systematic examination of the work reveals that it fulfills its intended purpose.

The final part is not poorly written or hastily composed; it is well-expressed and consistent with Hegel's overall style.

New Section

This section delves into Hegel's decision-making process regarding the title of "Phenomenology." The different titles he considered and their significance are explained.

Choosing a Title

Hegel initially sent two titles to his publisher: "Science of Experience of Consciousness" and "Science of Phenomenology of Spirit."

Different editions feature either one or both titles, as they were placed in different locations by various bookbinders.

Ultimately, Hegel settled on "Science of Phenomenology of Spirit" as the title for most editions.

New Section

This section focuses on how multiple titles for "Phenomenology" emerged due to discrepancies in binding. The significance and context behind these titles are explored.

Multiple Titles

Due to different bookbinders placing titles in various locations, some editions featured both titles: "Science of Experience of Consciousness" and "Science of Phenomenology of Spirit."

The situation was discovered when a letter from Hegel to the bookbinders was found, instructing them to place the titles in specific locations.

The final decision was for "Science of Phenomenology of Spirit" to be the main title used in most editions.

New Section

This section provides an explanation of the significance behind Hegel's choice of title for "Phenomenology" and how it evolved over time.

Significance of the Title

Hegel vacillated between "Science of Experience of Consciousness" and "Phenomenology of Spirit."

The final version, "Phenomenology of Spirit," is what we commonly know today.

The context and circumstances surrounding the choice of title played a significant role in shaping its final form.

New Section

This section explores Hegel's revisions and modifications to his work, particularly his intention to rewrite and expand upon "Phenomenology." However, due to his untimely death, these plans were not realized.

Revisions and Unfinished Work

In 1831, Hegel signed a contract to revise and modify his original work.

Unfortunately, he made little progress before unexpectedly passing away.

There are different theories regarding the cause of his death, with some attributing it to a cholera epidemic.

New Section

This section discusses Hegel's revision notes and how they influenced the modification of the original title. The final version became known as "Phenomenology of Spirit."

Modification of the Title

In his revision notes, Hegel mentioned removing the term "science" from the original title.

He settled on "Phenomenology of Spirit" as the modified title.

This final version is the one commonly used today.

New Section

This section explores the significance of Hegel's choice to modify the title of "Phenomenology" and how it reflects his evolving understanding of the work.

Significance of Modification

Hegel's decision to remove "science" from the title and retain "Phenomenology of Spirit" represents a shift in his perspective.

The modified title reflects Hegel's refined understanding and emphasis on phenomenological exploration.

The context surrounding this modification played a crucial role in shaping the final version of the title.

New Section

This section briefly mentions Hegel's contract to revise "Phenomenology," his untimely death, and different theories regarding its cause.

Contract and Untimely Death

In 1831, Hegel signed a contract to revise his work but made little progress before passing away.

There are various theories about the cause of his death, including cholera or stomach-related issues.

[t=0:33:07s] Hegel's Phenomenology of Spirit

In this section, the professor discusses Hegel's work "Phenomenology of Spirit" and its significance. The focus is on understanding the title and the nature of this philosophical science.

Understanding Hegel's Title

The professor highlights the title "Phenomenology of Spirit" and its intriguing aspects.

He raises questions about whether it is a science solely concerned with theoretical topics or if it also encompasses practical issues like ethics and jurisprudence.

The professor emphasizes the importance of understanding each term in the title to provide a comprehensive introduction to Hegel's work.

Complexity of Hegelian Language

The discussion touches upon the difficulty of comprehending Hegel's language, which has gained fame for its complexity.

It is mentioned that some consider Hegel to have invented a revolutionary language ahead of his time, making it challenging for contemporary readers to fully grasp his ideas.

Reading Assignment and Approach

The professor reminds students to start reading the prologue titled "Scientific Tasks of the Present Time" from page 7 onwards.

He acknowledges that understanding Hegel's text may initially be challenging but encourages students to persist in their efforts, as failure can be part of the learning process.

Students are urged to embrace the difficulty and attempt to read and comprehend the first pages of "Phenomenology," even if they struggle.

[t=0:39:53s] Hegel's Expression and Rewards

This section delves into the challenges of understanding Hegel's expression and the potential rewards that come with studying his work.

Difficulty of Hegelian Expression

The professor acknowledges that Hegel's expression can be deplorable, posing significant difficulties for comprehension.

He emphasizes that despite the obstacles, engaging with Hegel's text can lead to great rewards, but it requires dedicated effort and perseverance.

Facing the Challenge

Students are reminded that encountering difficulty is a natural response when reading Hegel's works.

The professor assures students that although comprehending "Phenomenology" may be challenging, it is worth the effort due to the immense intellectual rewards it offers.

[t=0:40:22s] Modernity and Revolution in Hegel's Work

In this section, questions are raised regarding the relationship between modernity, Napoleon, and the French Revolution in Hegel's "Phenomenology of Spirit."

Modernity and French Revolution

A student asks about the connection between modernity as portrayed by Napoleon and Hegel's critique of the French Revolution within "Phenomenology."

The student seeks clarification on how both perspectives coexist in Hegel's understanding of the revolution and its impact on modernity.

Expression Style Influences

Another question pertains to whether Hegel's obscure expression style is influenced by philosophical convictions or other external factors.

The French Revolution and Hegel's Perspective

In this section, the speaker discusses Hegel's view of the French Revolution as a significant event in history. Hegel saw it as the birth of a new era and believed that it marked the advent of a new spiritual world. However, towards the end of his life, Hegel realized that the consequences of the revolution in France led to terror and an inability to establish a rational form of government. His criticism was not directed at the revolution itself but rather at the failure to establish a rational order after it.

Hegel's View on the French Revolution

Hegel considered the French Revolution as the emergence of a new spiritual world.

He criticized not the revolution itself but rather the failure to establish a rational order after it.

The aftermath of terror in France disappointed Hegel, indicating that they had not understood rationally what was happening.

Complexity and Style of Hegel's Writing

This section focuses on discussing Hegel's writing style and its complexity. While some find his style difficult to comprehend, others appreciate its brilliance, precision, and analytical strength. It is acknowledged that he has unique expressions and unforgettable phrases.

Complexity and Brilliance in Hegel's Writing

Hegel's writing style is complex but contains moments of great brilliance.

His style may be challenging for some readers, but he is considered a good writer with remarkable precision and analytical strength.

While his writing may be difficult to understand easily, there are rewards for those who engage with it.

Finding Sources on Hegel

This section provides suggestions for finding sources on Hegel, particularly his correspondence. It is recommended to search for his correspondence in German, French, or English. Additionally, the biographer Jacques D'Hondt is mentioned as a careful and appreciative writer on Hegel's topics.

Finding Sources on Hegel

The correspondence of Hegel is available in German, French, and English.

Biographer Jacques D'Hondt's book "El Secreto" may provide valuable insights into Hegel's correspondence.

Biographers often include extensive extracts from Hegel's correspondence in their works.

Difficulty of Understanding Hegel's Work

In this section, the difficulty of understanding Hegel's work is discussed. It is noted that his writing style can be obscure at times, especially compared to Kant's more digestible writings. However, it is acknowledged that there are individuals who appreciate and understand his unique way of expression.

Difficulty in Understanding Hegel's Work

Understanding Hegel can be challenging due to the complexity of his writing style.

His work can be more difficult to comprehend than Kant's due to its obscurity.

Despite the challenges, there are individuals who appreciate and understand Hegel's unique way of expression.

Comparison with Hill and Obscurity in Writing Style

This section briefly compares Hill with Hegel regarding their writing styles. It mentions that Hill faced difficulties due to war in Germany and his obscure writing style, similar to Hegel's.

Comparison with Hill and Obscurity in Writing Style

Hill faced difficulties due to war in Germany, which influenced his writing style.

Both Hill and Hegel have been criticized for their obscure writing styles.

Hegel's Personal Challenges

In this section, we learn about the personal challenges Hegel faced while writing the Phenomenology of Spirit. These challenges include the birth of his illegitimate child with his landlady.

Hegel's illegitimate child posed a problem for him as he aspired to a more formal position at that time.

The child was born two years before the publication of the Phenomenology of Spirit.

The challenges in Hegel's life, including the birth of his child, influenced the content and perspective of the book.

Critique of Kant and Introduction to Phenomenology

This section focuses on Hegel's critique of Kant and introduces the concept of phenomenology as it relates to studying human experiences.

Hegel criticizes Kant's approach to studying human experiences, arguing that they cannot be studied in the same way as nature.

He proposes a science of experience called phenomenology specifically for studying human experiences.

Throughout history, human experiences have changed, and understanding this historical development is an essential aspect explored in the course.

The critique of Kant and introduction to phenomenology set up a different approach from Kant's transcendental project.

Understanding "Phenomenology"

In this section, we explore Hegel's definition and interpretation of "phenomenology" as used in his work.

"Phenomenology" comes from Greek roots meaning "what appears" or "what is shown."

Among Greeks, it referred to visible phenomena such as celestial constellations.

In Hegelian terms, phenomenology is an explanation or rational description of what is visible or apparent before us.

It involves describing and understanding immediate experiences without any mediation or preconceived notions.

Description of "Phenomenology"

This section delves deeper into the meaning of "phenomenology" and its purpose in Hegel's work.

Phenomenology is a description, explanation, and demonstration of what is directly before our eyes.

It aims to comprehend the visible phenomena that manifest themselves to us without seeking external references or hidden meanings.

The task of phenomenology is to understand and interpret what we perceive through our senses, focusing on the visible and apparent aspects.

Understanding "Spirit"

In this section, we explore Hegel's interpretation of the term "spirit" and its significance in his work.

When Hegel refers to "spirit," it does not imply an immaterial or intangible entity like a ghost.

In contemporary times, the term may evoke ideas of an intangible being due to media influences.

However, for Hegel, spirit refers to something more concrete - it encompasses human experiences and their manifestations.

[t=0:57:38s] Understanding the Concept of Spirit

In this section, the speaker discusses the concept of spirit and its contrast with materiality. The speaker explains that when we refer to spirit, we usually mean something that is immaterial, intangible, and inaccessible. This understanding of spirit is contrary to Hegel's perspective.

Comparing Spirit and Nature

Hegel views humans as beings of both nature and spirit.

Humans are not exceptions in nature but rather a part of it.

Hegel rejects creationist theories and believes that humans were not created separately from other living beings.

Humans have needs and limitations as finite beings in nature.

Human Needs in the Natural World

As natural beings, humans have various needs they must fulfill in the external world.

These needs include finding food, clothing themselves, and creating shelter.

Humans must actively seek out these necessities as they are not self-sustaining.

The Negating Nature of Humans

The fundamental characteristic of humans according to Hegel is their negating nature.

Humans negate what they encounter in the world because they need to appropriate it for their own survival.

Unlike animals that simply destroy or consume what they encounter, humans transform and appropriate things for their benefit.

Human Negation vs Animal Negation

Animals also negate things in the world but through destructive means.

Animals annihilate or consume what they encounter for their own survival.

In contrast, human negation involves transforming and appropriating things for their own use.

Human Work and Appropriation

Human work involves going into the world to address their limitations and needs.

Humans must work, think, and reflect to appropriate the world for themselves.

This process of appropriation involves transforming the world to make it their own.

The Importance of Risk and Effort

Humans must take risks and put effort into appropriating the world.

Unlike our modern experience of easily obtaining food or goods, early humans had to hunt or gather resources.

Working together in groups was necessary for hunting larger animals like mammoths.

[t=1:03:39s] The Need for Work and Effort

In this section, the speaker emphasizes the importance of work and effort in human existence. They explain that humans need to work to obtain what they require from the world. The speaker also highlights how our current understanding of acquiring necessities has changed compared to early human experiences.

The Necessity of Work

Humans need to work in order to obtain what they require, such as food and other resources.

Our modern experience of easily accessing these necessities has made us forget the effort required by early humans.

Risks in Early Human Existence

Early humans faced risks when venturing into the world for survival.

Hunting or gathering required physical exertion and coordination with others.

Encountering different animals meant adapting strategies for capturing prey.

Transforming Resources

To acquire resources, early humans needed to think creatively about how to capture different types of animals.

For example, catching a small rabbit required different techniques than hunting a large mammoth.

Philosophy of History 8 - Hunting Mammoths

In this section, the speaker discusses the strategy and tools used by ancient humans to hunt mammoths. They highlight the limitations of the available tools such as sticks and stones, and emphasize the importance of strategy in hunting mammoths.

Hunting Mammoths with Limited Tools

Ancient humans did not have access to advanced weapons like guns or machine guns.

They relied on simple tools such as sticks and stones for hunting mammoths.

Each individual would be armed with a stick and a stone to participate in the hunt.

Strategies for Hunting Mammoths

Hunting mammoths required strategic planning due to their size and strength.

One strategy mentioned is cornering large animals like buffalos into ravines or swamps.

It is unclear if this specific strategy was also used for hunting mammoths.

The Significance of Size

The size of mammoths made hunting them a considerable challenge.

Ancient humans had to come up with effective strategies to overcome the size difference between themselves and mammoths.

The Human Capacity for Transformation

This section explores how human beings differ from other animals in their ability to transform the world around them. It emphasizes that humans are not merely consumers but rather active agents who work, think, and act upon the world.

Humans as Transformative Beings

Humans possess a unique capacity for transformation compared to other animals.

Unlike lions that simply consume prey, humans actively engage with the world by thinking, working, and transforming it.

This transformative nature sets humans apart from other creatures.

The Negation of Human Existence

Hegel argues that human existence is characterized by negation.

Humans go into the world not to destroy or consume, but to transform and appropriate it.

This negation is a fundamental aspect of human nature.

The Active Nature of Human Beings

This section delves deeper into the active nature of human beings and their role in transforming the world. It highlights how humans actively work to appropriate and shape their environment.

Humans as Active Agents

Humans are active agents who work to transform the world around them.

They do not passively accept the world as it is but actively engage with it through thinking, working, and acting.

This active engagement sets humans apart from other animals.

The Anthropology of Hegel

According to Hegel's anthropology, humans are defined by their active engagement with the world.

Humans gradually appropriate and transform the world to fulfill their needs and desires.

This process of appropriation is an essential part of human existence.

The Spirit of Transformation

This section explores how humans, unlike other animals, have a history and engage in transformative actions that shape their culture. It introduces the concept of "spirit" as a reflective and active force within human beings.

The Transformative Nature of Humans

Humans are constantly engaged in transforming the world around them.

They learn from their experiences, gradually appropriating knowledge and shaping their culture.

This transformative nature distinguishes humans from other creatures.

The Spirit as Reflective and Active

Hegel introduces the concept of "spirit" to describe the reflective and active nature within human beings.

Spirit represents the thinking, working, and acting capacity that drives humans' transformative actions.

Human Transformation vs. Natural Repetition

This section contrasts the repetitive nature of the natural world with the transformative actions of human beings. It highlights how humans actively shape their history while nature repeats itself.

The Repetitive Nature of Nature

Nature is characterized by repetition and lacks a historical dimension.

Animals, like lions, repeat their actions without a sense of history or transformation.

The natural world operates in cycles and does not have a progressive history.

Human Transformation as Historical

Humans, on the other hand, engage in transformative actions that shape their history.

They actively work to appropriate and transform the world around them.

Human existence is marked by progress and change, unlike the repetitive nature of the natural world.

The Difference Between Nature and Culture

This section further explores the distinction between nature and culture. It emphasizes that humans possess culture through their transformative actions, while animals do not have this capacity.

Humans as Cultural Beings

Humans are cultural beings who actively transform and learn from the world around them.

Through their transformative actions, they create culture and pass it down through generations.

Culture is an essential aspect of human existence.

The Reflective Nature of Humans

Unlike animals, humans possess reflective thinking that allows them to understand and shape their environment.

Humans are aware of the existence of things in the world and actively engage with them through reflection and action.

The Gradual Appropriation of Knowledge

This section discusses how humans gradually appropriate knowledge from previous generations. It highlights how children inherit knowledge from their ancestors rather than inventing it themselves.

Inheriting Knowledge

Children receive an inheritance of knowledge from previous generations.

They do not need to reinvent or discover everything anew because they benefit from accumulated wisdom.

This inheritance allows for the gradual appropriation of knowledge.

The Development of Conditions

Humans have gradually developed the conditions necessary for their existence.

Through transformative actions, they have shaped their environment and created favorable conditions for survival and progress.

The Role of History in Human Transformation

This section emphasizes the role of history in human transformation. It highlights how humans learn from the past and build upon previous knowledge to shape their culture.

History as a Teacher

History plays a crucial role in human transformation.

Humans learn from historical experiences and build upon previous knowledge.

By studying history, humans gain insights that contribute to their cultural development.

Teaching Strategies

Parents pass down strategies and knowledge to their children, including hunting techniques.

These strategies are part of a cultural heritage that is transmitted through generations.

Humans benefit from the accumulated wisdom of their ancestors.

The Relationship Between Humans and the World

In this section, the speaker discusses how humans interact with the world in a transformative way through their actions. They learn, think, and reflect on the world, making it their own through culture and spirituality.

Humans as Natural and Spiritual Beings

Humans are both natural beings with physiological needs and spiritual beings who engage with the world through culture and learning.

The spirit refers to human action and everything that has been produced by it in terms of thoughts and practicality.

Transformation of Nature into Culture

The speaker uses the example of a taco de carnitas (a traditional Mexican dish) to illustrate the transformation from nature to culture. A taco de carnitas is not just a piece of meat; it represents centuries of culinary techniques, spices, and human knowledge.

Through domestication, humans have transformed animals like pigs into ingredients for dishes like tacos de carnitas. This process involves learning how to work with ingredients, cook them, and create culinary traditions.

Spirit as Tangible Human Production

Hegel's concept of spirit is not immaterial but rather tangible. It encompasses everything that humans have produced through their work and thoughts. A taco de carnitas can be seen as an embodiment of human experience, accumulated knowledge, and cultural development.

Philosophy aims to help individuals see the world differently by recognizing the dignity of human labor and cultural accumulation represented in everyday objects like tacos de carnitas.

Understanding the World Through Phenomenology

In this section, the speaker explains that philosophy, specifically phenomenology, aims to describe the world that humans have created through their work and thoughts. It encourages individuals to see the world as a result of human elaboration and spiritual labor.

The Significance of Phenomenology

Phenomenology is not just about observing phenomena but specifically focuses on human work and thought that has shaped culture and material reality.

It seeks to understand how humans have arrived at their current state, the things they possess, and the world they perceive.

Philosophy's Role in Perception

Philosophy teaches individuals to view the world not as mere facts but as outcomes of human labor and spiritual work. This perspective allows for a deeper understanding of objects like tacos de carnitas and other cultural artifacts.

The study of phenomenology involves describing the formation of human culture through history, thought, work, action, and accumulation.

The Purpose of Phenomenology

In this section, the speaker explains that phenomenology aims to provide a description of human culture by examining how humanity has shaped the world through its work and thoughts.

Understanding Human Existence

Phenomenology delves into how humans have become what they are today by exploring their origins, achievements, possessions, and perceptions. It offers insights into our current state of being.

By recognizing the role of human labor and thought in shaping our existence, philosophy helps individuals comprehend both themselves and the world around them from a different perspective.

Seeing the World Differently

Philosophy guides individuals to see everyday objects like tacos de carnitas with a new sense of dignity by acknowledging their connection to human labor and cultural development.

The goal of phenomenology is to describe the world that humans have created through their work and thoughts, providing a deeper understanding of our material and spiritual reality.

The Significance of Development in Human Activity

This section discusses the importance of development in human activity and production. It highlights the relevance of understanding the concept for a deeper analysis.

Development in Human Activity

Development is inherent to human activity, production, and movement throughout history. It plays a crucial role in shaping societies and individuals.

Christian Domínguez emphasizes the significance of clarifying the concept of development.

Personal Preference on Carnitas Tacos

In this section, personal opinions about carnitas tacos are shared.

Opinion on Carnitas Tacos

Christian personally does not like carnitas tacos.

The discussion leads to humor as it is mentioned that he found the only Mexican who doesn't enjoy them.

Cultural Significance of Cooking and Preferences

This section explores the cultural aspects related to cooking preferences and how they shape individual tastes.

Individual Preferences and Cultural Influence

The dislike for carnitas tacos is seen as an exception rather than a common preference among Mexicans.

The process of cooking involves cultural knowledge, including how to handle animals for slaughter and preparation.

Cooking reflects cultural formation and contributes to human evolution in culinary practices.

Hegel's Philosophy as Active and Practical

This section delves into Hegel's philosophy, emphasizing its practicality and active nature.

Hegel's Philosophy as Active and Practical

Hegel's philosophy is often misunderstood or labeled as idealistic or impractical.

By interpreting Hegel as an active philosopher with practical ideas, misconceptions can be avoided.

Sara Carreto's contribution is acknowledged in shaping this perspective.

Cultural Formation and Culinary Practices

This section discusses the cultural formation involved in culinary practices, specifically related to cooking and consuming animals.

Cultural Formation and Culinary Practices

Cooking involves cultural knowledge and techniques, including the proper way to slaughter and cook animals.

The act of killing an animal for consumption is connected to cultural formation.

Human evolution in culinary practices requires cultural assimilation and understanding.

Questions on Phenomenology and Cultural Production

This section addresses questions regarding phenomenology, understanding organic descriptions, and the role of culture in human interpretation.

Questions on Phenomenology and Culture

The discussion revolves around Kant's view that we only have access to representations while Hegel argues for direct access to things themselves.

Understanding phenomena organically or through technology is explored.

Questions arise about how culture influences human interpretation, language, and differences between humans and animals.

Difference Between Hegel's Philosophy and Kant's View on Accessing Things

This section highlights the fundamental difference between Hegel's philosophy and Kant's view regarding accessing things.

Difference Between Hegel and Kant

Kant believes that our experience is limited to representations mediated by understanding categories.

In contrast, Hegel asserts that we have direct access to things themselves but require intellectual effort for comprehension.

The distinction lies in the level of intellectual engagement required for understanding the world according to each philosopher.

Accessing Things in Themselves According to Hegel

This section further explores Hegel's perspective on accessing things directly rather than through representations.

Accessing Things in Themselves

Hegel argues that we can comprehend things directly, but it requires reflection and intellectual effort.

While Kant claims that we cannot access things themselves, only our representations of them.

Complexity of Intellectual and Artistic Work

This section acknowledges the complexity of intellectual and artistic work while addressing questions related to cultural production.

Complexity of Intellectual and Artistic Work

The discussion raises questions about the role of intellectual and artistic work in cultural production.

Discussion about Food Preferences

In this section, the speaker discusses their food preferences and the concept of vegetarianism.

Food Preferences

The speaker mentions that they enjoy carnitas (a Mexican dish).

They express uncertainty about where Mexico is heading in terms of food choices.

The speaker contemplates the idea of becoming vegetarian but states that they will never give up meat.

They acknowledge that humans are carnivorous by nature.

Importance of Understanding and Believing

This section focuses on the importance of understanding and believing in order to comprehend complex concepts.

Understanding and Believing

The speaker shares an example that makes them feel more secure about gradually understanding complex ideas.

They emphasize the significance of comprehending concepts rather than just accepting them without questioning.

The speaker appreciates additional comments or insights from the class.

Dignity and Human Transformation

This section explores the concept of dignity and how human transformation plays a role in it.

Dignity and Human Transformation

The speaker acknowledges the value of everything they have discussed so far, including any additional comments from students.

They mention a previous example involving carnitas (Mexican dish), which they found to be insightful and dignifying.

The speaker believes that when humans transform nature, it becomes a product of human intellectuality.

Differentiating Natural World from Human World

This section delves into differentiating between the natural world and the human world, particularly in terms of history.

Natural World vs. Human World

The speaker raises a question regarding what constitutes as part of the natural world and what is a product of human influence.

They mention the concept of natural history and how it can also be considered a human product.

The speaker contemplates the distinction between things and human-made objects.

Nature as Cyclical and Human Influence

This section explores the cyclical nature of the natural world and the impact of human influence on it.

Nature as Cyclical and Human Influence

The speaker acknowledges that nature has a cyclical aspect, but within this cycle, there is also a history influenced by humans.

They mention Marx's perspective on transforming nature through human labor.

The speaker draws connections between Hegel's philosophy and Marx's ideas.

Transforming Nature through Thought

This section discusses how humans transform nature through thought and conceptualization.

Transforming Nature through Thought

The speaker reflects on Marx's view that when humans think about something, they no longer need to physically experience it.

They emphasize that humans comprehend and conceptualize the world around them, transforming it in the process.

Understanding External World as Human World

This section explores how humans understand the external world as part of their own human world.

Understanding External World as Human World

The speaker highlights that humans not only transform but also conceptualize their surroundings, making it part of their own human world.

They state that everything we have is a result of our comprehension and transformation of the external world.

Reflection on Language and Comprehension

This section reflects on language, comprehension, and how they shape our understanding of the world.

Reflection on Language and Comprehension

The speaker discusses how language and comprehension play a role in our perception of the world.

They mention that humans name, understand, and think about things, which transforms them from their pure existence to being part of our human world.

Conceptualizing and Transforming the World

This section emphasizes the capacity of humans to conceptualize and transform the world.

Conceptualizing and Transforming the World

The speaker highlights that humans not only transform but also conceptualize the world around them.

They state that this ability distinguishes us as beings capable of elevating ourselves spiritually.

Hegel, Marx, and Their Connection

This section briefly mentions the connection between Hegel and Marx's philosophies.

Hegel, Marx, and Their Connection

The speaker expresses a strong connection between Hegel and Marx's philosophies.

They mention that further discussion on this topic will take place in future classes.

Personal Preferences in Literature

This section touches upon personal preferences in literature.

Personal Preferences in Literature

The speaker mentions their fondness for Dostoevsky but requests not to discuss it further due to emotional attachment.

They express appreciation for students' contributions but also imply that personal preferences can influence perceptions.

Description of Hegelian Methodology

This section introduces the description of Hegelian methodology regarding human creation through work and thought.

Description of Hegelian Methodology

The speaker acknowledges an interesting question about Hegelian methodology but states that it requires more time to answer comprehensively.

They explain that the method involves describing and reflecting upon the process of human creation through work and thought.