HUSSERL’S PHENOMENOLOGY OF THE WORLD OF LIFE AND HEGEL’S PHENOMENOLOGY OF SPIRIT AS TWO MOST SIGNIFICANT PATHS OF MODERNISM

Polazeći od Hegelova objašnjenja načelnog razlikovanja antičkoga i novovjekovnog “načina studija” i stjecanja zbiljskoga znanja, autor pokazuje da Hegel i Husserl, svaki na svoj način filozofiranja, nastoje ne samo oko povezivanja antičke supstancijalnosti i novovjekovne subjektivnosti nego i oko produbljivanja, a time i ukidanja jednostranosti, kako antičke tradicije mnogolikosti “des sinnlichen Daseins” tako i novovjekovne “apstraktne forme”, predočavajuće subjektivnosti. “Zbiljsko znanje” kao ozbiljenje i “oduhovljenje” onoga općeg, kod Hegela završava sa “Selbstbewusstsein”, a kod Husserla s “phänomenologisches Residuum”, te predstavlja “das Feld einer neuen Wissenschaft” koju Husserl naziva “die Phänomenologie der Lebenswelt”, a Hegel “die Phänomenologie des Geistes”. Hegel i Husserl razvijaju zbiljsko znanje u “obliku znanosti” koja se kao “Wissenschaft von der Erfahrung des Bewusstseins” razlikuje, kako od dogmatske metafizike tako i od empirizma i pozitivizma pojedinačnih znanosti. “Erfahrung” se tu ne reducira na osjetilna iskustva, nego ono kao izviranje “des neuen wahren Gegenstandes” predstavlja također i iskustvo ljudskoga mišljenja i poimanja. Time se već kod Hegela nagovještava rehabilitiranje različitih vrsta i načina istinskoga znanja koje je svojevremeno razradio Aristotel u svojoj Nikomahovoj etici. Autor posebno ističe značenje praktičnoga znanja, što ga razvija i Hegel u svojoj filozofiji objektivnog duha, a u Fenomenologiji duha, posebno u “Geist-Kapitel”, i to ne kao neka metafizička određenja koja bi iz praktične filozofije Hegel preuzeo u spekulativnu filozofiju, nego radi razvijanja mogućnosti duha kao “običajnosne zbiljnosti” u povijesnom svijetu i njegove vlastite povijesne “logike”. Ta svojevrsna logika Fenomenologije duha razlikuje se od kasnije Znanosti logike kao metafizike. Dok ova predstavlja mišljenje svijeta prije stvaranja svijeta, Fenomenologija duha omogućuje praktičnu filozofiju samoga povijesnog svijeta života i zahtijeva razvitak različitih vrsta znanja, a među njima posebno modernih duhovnih znanosti, primjereno suvremenoj zbiljnosti i svjetskoj povijesti.Using as his starting point Hegel’s explanation of the principled differentiation between the “manner of studying” and acquiring actual knowledge in the Antiquity and the Modern Age, the author demonstrates that both Hegel and Husserl, each in his own philosophical fashion, try to link the substantiality of the Antiquity and the subjectivity of the Modernity as well as to deepen and, consequently, put an end to the one-sidedness, both in the ancient tradition of multiformity (“des sinnlichen Daseins”) and in the modern “abstract form” of the manifesting subjectivity. The notion of “the actual knowledge” as actualization and “spiritualization” of the universal, with Hegel ends in “Selbstbewusstsein” and with Husserls in “phänomenologisches Residuum”, representing “das Feld einer neuen Wissenschaft” which Husserl calls “die Phänomenologie der Lebenswelt” and Hegel “die Phänomenologie des Geistes”. Hegel and Husserl evolve actual knowledge in the “form of science” which is – as “Wissenschaft von der Erfahrung des Bewusstseins” – different from the dogmatic metaphysics, empiricism and positivism of sciences. “Erfahrung” cannot be reduced to sensory experience; it – as the source of “des neuen wahren Gegenstandes” – also represents the experience of human thought and understanding. This already envisions in Hegel’s works the rehabilitation of different kinds and ways of genuine knowledge conceived by Aristotle in his Nichomachean Ethics. The author emphasizes the significance of practical knowledge, as extrapolated by Hegel in his philosophy of objective spirit and, particularly, in the notion of “Geist-Kapitel” in his Phenomenology of Spirit – not in the form of metaphysical definitions taken over by Hegel from the practical philosophy into the speculative one, but for the sake of developing the abilities of the spirit as “reality” in the historical world and its own historical “logic”. This peculiar logic of The Phenomenology of Spirit differs from the later Science of Logic like metaphysics. While the latter represents the thinking of the world prior to the creation of the world, The Phenomenology of Spirit makes for the practical philosophy of the historical world of life and requires the development of various kinds of knowledge, especially modern spiritual sciences appropriate for the contemporary reality and world history