in translation, for this convention is a convenient way of noting linchpins of argument.
The mode of expression of reason is as critical for Hegel as the achievement of the goal of reason itself, and it is this mode, or the process to which the reason subjects itself, that is the core of Hegel's philosophical method. To put it another way, how Science is reached as an optimum expression is as important as that it is reached.
What Hegel's philosophy of Science is not, as developed in Phenomenology of Spirit, is an approach to the hard sciences. That is, Hegel is not about the business of explaining Newton, Euclid, Kepler, Galileo, or Copernicus on one hand, or of anticipating Einstein on the other. Yet, as we shall see, Phenomenology of Spirit does offer a critique of the hard sciences as they affect or inhibit the sway of speculative philosophy as the overarching intellectual discipline. For Hegel's explanation of the ultimate philosophical expression as Science is not intended merely as a term with abstract metaphysical connotations--although
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