Consciousness, Socio-historical being, Culture: on the question of the Formation of the Subject of Speculative Philosophy in Hegel's "Phenomenology of the Spirit"

The article offers a holistic analysis of the "Phenomenology of Spirit" as the history of the formation of the subject of speculative philosophy. To this end, the content of the work is divided into three areas, which differ in the way they describe the subject matter (consciousness, socio-historical existence, culture). The authors try to show that it is in the process of mastering their characteristic ways of revealing the content of "experience" that the subject of speculative philosophy is formed. In connection with the specifics of the research subject, it is proposed to distinguish between the structure of the work under study, determined by the structure of its subject, and its composition, the formation of which Hegel correlates precisely with the formation of the subject of speculative philosophy. In this regard, the authors focus on the analysis of the compositional (dynamic) component of the narrative of "Phenomenology", in the process of which they also draw on the historical, philosophical and historical-cultural context of the origin and realization of the idea of Hegel's work. The research is based on traditional methods of historical and philosophical work, as well as elements of structural, comparative and hermeneutic methods. The overall result of the study is the identification of two main transformations of the method of "experience of consciousness" in the "Phenomenology of the spirit." The need for the first transformation is due to the fact that the initial model of the method presented in the Introduction, which is based on the use of internal speech as a criterion for the adequacy of experience, is insufficient to reveal the content of self-awareness. In this case, the philosopher proceeds to describe the modes of self–awareness that develop in the process of activity, the external connections between them that determine the emergence of a new type of subjectivity – social being. The second transformation of the method is conditioned by the need to restore the unity of experience, in connection with which self-awareness, cognizing the socio-cultural content, identifies itself with it and is able to freely generate the same content in the process of philosophical creativity. As a result, the history of culture is reflected in the self-awareness of the subject of philosophical knowledge, a person who recognizes himself as completing the path of the historical development of the spirit.