Interpreting Hegel’s Phenomenology of Spirit

Expositions and Critique of Contemporary Readings, 12-14 May 2022




Hegel himself described the Phenomenology of Spirit as an introduction to philosophical thought as such and thus also to the encyclopaedic system that summarizes his own interpretation of the categorial forms of philosophical truth. Insofar as the Science of Logic is often considered to comprise the system's 'first' part, several interpreters of Hegel's thought argue that the Phenomenology's deductions are supposed to prepare the thinker to the kind of presuppositionless thought that the deductions of the Logic and the system’s subsequent parts require. However, there is considerable overlap between the Phenomenology and the Encyclopaedia as far as the latter's third part, the Philosophy of Geist, is concerned. Since Hegel remained adamant to have the Phenomenology reprinted without any changes while he seems to have attempted to ‘save’ – or ‘sublate’ – its content in his later system, one may ask what could be done about this ‘curious early work’ today. More specifically, we would like to pose the following questions:

• Against the backdrop of contemporary readings, which elements, themes, concepts or arguments of the Phenomenology remain important and worthy of development independently of or in conflict with Hegel’s later thinking?

• Why did Hegel transfer categorial truth claims from the Phenomenology's alleged introduction to philosophy into his account of truth as such? Does this mean that already the Phenomenology contains properly philosophical truth?

• If the Phenomenology constitutes a first, possibly rejected, attempt to write a philosophy of Geist, what did Hegel change with regard to the architecture and the content of his description of Geist's categories between the Phenomenology and the Encyclopaedia and why?

• Taken as competing accounts of truth, do the changes that occur between the Phenomenology and the Encyclopaedia's Philosophy of Geist constitute an improvement or a regress? Is Hegel closer to the truth about Geist in the Phenomenology or in the Encyclopaedia or did he miss the mark altogether?

• Given the complexities of the Phenomenology’s place in Hegel’s system of philosophy, which strategies of reading this text could be adopted in contemporary thinking?

The workshop is conceived as a development of our initial project, which resulted in the book on the contemporary readings of Hegel’s Phenomenology. Our conversation will shed new light on the strengths and weaknesses of Hegelian philosophy and contemplate its possible futures.




Thursday, 12 May



14.00 – 14.15

Welcome remarks


14.00 – 14.15

Andreas Schmidt

The reconciling Yes. On the notion of forgiveness in Hegel‘s Phenomenology of Spirit


15.30 - 15.45



15.45 – 17.00

Christian Martin

Hegel on scientific cognition of nature and its limits


17.00 – 18.15

Anna Yampolskaya

“Now Is the Night”: Deixis in Hegel and Maldiney





Friday, 13 May



9.00 – 10.15

Ivan Boldyrev

Take the Time to End: Schiller, Hegel, and the Dangers of Poetry


10.15 – 11.30

Sebastian Stein

Philosophical knowledge and knowledge thereof. The development of Hegel’s notion of philosophy from the Phenomenology to the Encyclopaedia


11.45 – 13.00

Ioannis Trisokkas

Heidegger on Hegel's Phenomenology


13.00 – 14.30



14.30 – 15.45

Josh Wretzel

The Logic of the Subject Made Manifest: Hegel's Presentation of Idealism in the Jena Phenomenology


15.45 – 17.00

Annette Sell

Heidegger’s search for the inner law of the Phenomenology of Mind


17.00 – 17.15



17.15 – 18.30

Mariana Teixeira

Death struggle or mutual recognition? On the agonistic and reconciliatory readings of the master-slave dialectic





Saturday, 14 May


9.15 – 10.30

Christian Krijnen

Hegel’s Phenomenology of Spirit assessed from the Perspective of Speculative Idealism


10.30 – 11.45

Marina Bykova

On the Thematization of Anerkennung and Bildung in the Phenomenology and Encyclopaedia Philosophy of Spirit.


11.45 – 12.00



12.00 – 13.15

Sebastian Ostritsch

Hegel’s Phenomenology and the Revolution


13.15 – 14.45



14.45 – 16.00

Johannes-Georg Schülein

What is wrong with Formalism? Hegel’s Critique and a Defense


16.00 – 17.15

Sascha Freyberg

From Hegel's Phenomenology to the Marxist Ontology of Production



Farewell - Conference Ends



Ivan Boldyrev is Assistant Professor at Radboud University Nijmegen. He is the author of Ernst Bloch and His Contemporaries (2014); Hegel, Institutions and Economics (with Carsten Herrmann-Pillath, 2014); and Die Ohnmacht des Spekulativen: Elemente einer Poetik von Hegels Phänomenologie des Geistes (2021). Apart from German Idealism and critical theory, he also works on the history and philosophy of economics.


Sebastian Stein is a Lecturer at Stuttgart University and a DFG Research Associate at Ruprecht-Karls-Universität Heidelberg. He is co-editor of Hegel’s Political Philosophy (OUP, 2017), Hegel and Contemporary Practical Philosophy (Routledge, 2019), Hegel’s Encyclopedic System (Routledge, 2021) and The Cambridge Critical Guide to Hegel’s Encyclopedia (CUP, 2021). He has authored several journal articles and book chapters on Hegel, Fichte, Aristotle, and Kant.

Supported by:

Gesellschaft der Freunde Universität Heidelberg e.V. Stiftung Universität Heidelberg




Immanuel Kant (1724-2024)





KANT 300

Kants Projekt der Aufklärung

14. Internationaler Kant-Kongress
- Bonn, 8.–13. September 2024


Der 14. Internationale Kant-Kongress wird von der Universität Bonn und der Kant-Gesellschaft veranstaltet. Im Gedenken an den 300. Geburtstag Kants und im Hinblick auf die politischen Entwicklungen unserer Tage lautet das Thema des Kongresses „Kants Projekt der Aufklärung“. In Bonn wird im Jahr 2024 zugleich das 75. Jubiläum der deutschen Verfassung gefeiert, die dort am 23. Mai 1949 als „Grundgesetz für die Bundesrepublik Deutschland“

veröffentlicht wurde und damit in Kraft getreten ist.


Die Aufklärung betont die moralische Autonomie des Individuums ebenso wie die Unveräußerlichkeit der politischen Rechte für alle Menschen. Absicht der Aufklärung ist es, traditionelle Vorurteile in Religion, Staat und Gesellschaft hinter sich zu lassen. Die Aufklärung verteidigt die Prinzipien von Kritik und Emanzipation und spricht sich für eine

wissenschaftsbasierte Orientierung in der Welt aus. Die Ideen der Aufklärung verstehen sich als universell: Alle Menschen gelten als gleich, unabhängig von Geschlecht, Religion, Nationalität, ethnischer Herkunft oder sexueller Orientierung. Kant ist einer der bedeutendsten Vertreter der europäischen Aufklärung und fügt dieser Bewegung viele

entscheidende Überlegungen hinzu.