infinitely demanding, the ticklish subject and now hegel’s phenomenology of mind, at least the introduction.
just quoting today from the latter (itallics mine throughout):
“The force of mind is only as great as its expression; its depth only as deep as its power to expand and lose itself when spending and giving out its substance” – p.9
“The living substance, further, is that being which is truly subject, or, what is the same thing, is truly realised and actual (wirklich) solely in the process of positing itself, or in mediating with its own self in transitions from one state or position to the opposite. As subject it is pure and smple negativity, and just on that account a process of splitting up what is simple and undifferentiated, a process of duplicating and setting factors in opposition, which [process] in turn is the negation of this indifferent diversity and of the opposition of factors it entails. True reality is merely this process of reinstating self-identity, of reflecting into its own self in and from its other, and is not an original and primal unity as such, not an immediate unity as such. It is the process of its own becoming, the circle which presupposes its end or its purpose, and has its end for its beginning; it becomes concrete and actual only by being carried out, and by the end it involves.
The life of God and divine intelligence then, can be spoken of as love disporting with itself…” p.15
“What has been said may also be expressed by saying that reason is purposive activity. Extolling so-called nature at the expense of thought misunderstood, and more especially the rejection of external purposiveness have brought the idea of purpose in general into ill repute. All the same, in the sense in which Aristotle, too, characterizes nature as purposive activity, purpose is the immediate, the undisturbed, the unmoved which is self-moving; as such it is subject. Its power of moving taken abstractly, is the same as the beginning solely because the beginning is purpose. Stated otherwise, what is actual and concrete is the same as its inner principle or notino simply because the immediate qua purpose contains within it the self or pure actuality. The realized purpose, or concrete actuality, is movement and process of development. But this very unrest is the self; and it is one and the same with that immediacy and simplicity characteristic of the beginning just for the reason that it is the result, and has returned upon itself – while this latter again is just the self, and the self is self-referring and self-relating identity and simplicity.” p. 18