Simpson's thesis - that Hegel's text traces a pathway whereby the capacity for conscious experiencing is shown to develop in response to progressively more sophisticated attempts to articulate and unify experience - receives a capable and insightful defense here. In addition, his study as a whole provides a worthwhile and interesting perspective from which to reexamine Hegel's Phenomenology of Spirit. His focus on the way in which Hegel's philosophy responds to and develops out of an active concern with actual experience should also provide a strong theoretical basis from which to approach the question of the way in which Hegel's other systematic writings on nature, history, art, religion and politics were informed by and developed in response to Hegel's own scientific, cultural, religious and political experiences. Above all, it is only in light of such investigations that, as it seems to me, we can address adequately the question of the ways in which Hegel's philosophy is relevant today.
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Simpson's argument closely parallels Hegel's own in the Phenomenology of Spirit, highlighting those sections, like Hegel's analysis of mastery and slavery, that contribute to the argument that knowing is both vulnerable and responsive to the way in which experience resists our attempts to make sense of things. Simpson's argument connects his account of Hegelian phenomenology with traditional accounts of induction, and with a number of other commentators.