After the virulent criticisms of Nietzsche, Kierkegaard and much of the analytic tradition, systematic philosophy has for the most part gone into eclipse in contemporary European thought.' The main target of these criticisms was often the daunting edifice of the Hegelian system which dominated so much of Nineteenth Century philosophy. Despite a small handful of scholars who try with might and main to salvage this edifice,2 the general belief among scholars today is that at bottom Hegel's philosophical project as a system is simply bankrupt and indefensible all around.3 Of all the texts in the Hegelian corpus, the Phenomenology of Spirit with it plethora of themes and troubled composition has been in particular singled out for criticism as a disunified and unsystematic text.4 Typical of this general belief is Kaufmann's characterization: "the Phenomenology is certainty unwissenschaftlich, undisciplined, arbitrary, full of digressions, not a monument to the austerity of the intellectual conscience and to carefulness and precision but a wild, bold, un-