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The dialectic of Spirit
(Phenomenology, C. (BB.) Spirit)
True Spirit: Ethical Life
'Reason must withdraw from this happy state' : so Hegel had declared when presenting us with his sketch of how the pre-modern individual felt 'at home in the world' at the start of the 'Active Reason' section. There, this 'withdrawal' had not seemed particularly significant, as Reason was confident that it could find itself 'at home' in a distinctively modern way, one that left the Greek world entirely behind. It was then not inclined to lament the passing of this world, or concerned to understand why it 'must' withdraw from it. However, Reason has found that its modern way of seeking to be 'at home in the world' has so far failed, so it now turns to enquire into the force of this 'must': to see why the 'happy state' of Greek ethical life collapsed, and why it was compelled to seek a new way of being 'at home in the world'. Hegel called consciousness in this 'happy state' 'a present living Spirit', because in this state the subject felt no alienation from the world; as he puts it now, 'Reason is Spirit when its certainty of being all reality has been raised to truth, and it is conscious of itself as its own world, and of the world as itself'. The question to be considered by consciousness, therefore, is why Greek ethical life was not stable, despite the fact that here consciousness felt itself 'at home' in a way that constituted a realization of (what Hegel calls) Spirit:
Spirit is the ethical life of a nation in so far as it is the immediate truth – the individual that is a world. It must advance to the consciousness of what it is immediately, must leave behind it the beauty of ethical life, and by passing through a series of shapes attain to a knowledge of itself. These shapes, however, are distinguished from the previous ones by the fact that they are real Spirits, actualities in the strict meaning of the word, and instead of being shapes merely of consciousness, are shapes of a world.
The task of this section on 'The Ethical Order', therefore, is to explore what makes it necessary for consciousness to look for a new way of being 'at home in the world', or (to put it in the terminology used here) to see why Spirit was not fully realized in 'the beauty of ethical life'; by understanding why this 'beauty' must be 'left behind', we may then be able to see what form the final realization of Spirit is required to take.
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