In the opening part of the paper the author emphasises the thematic kinship between the legitimisation of philosophical 'science' in Hegel's article 'Enleitung: Uber das Wesen der philosophischen Kritik' and in Hegel's 'Phenomenology of Mind'. In the article Hegel argues that when philosophy, which is conducted according to the idea of a world reason as the basis of the world, confronts other philosophies, it is a mere 'subjectivity' in opposition to other 'subjectivities' and its claim that its knowledge is right is only a power claim. In the Preface to the 'Phenomenology of Mind' Hegel says that 'Science ... must liberate itself from this phenomenality', the science is characterised by at its very beginning. The legitimisation of the philosophical 'science' should - according to the Introduction to the Phenomenology - serve the development of knowledge understood on the basis of the theory of the 'Experience of Consciousness'. In the Preface this theory is used to explain the development of the spirit to the contemporary viewpoint, on the basis of which a philosophical 'science' is possible. The main theme of the second part is a demonstration of the inspiration of Fichte in justifying our knowing the world. 'The repressed and subordinated type of consciousness ... becomes in the formative activity of work an object to itself, in the sense that the form, given to the thing when shaped and moulded, is his object'. From there consciousness comes to the thinking of formed things. It is the theory of formed things as of 'a notion ... that is at the same time an existent ...', and this 'content' is at the same time 'a comprehended content'. Through the 'notion that is an existent', transcendence arrives at the knowledge of contents which man did not form, if we can comprehend them in the same way as formed things. The third part analyses the change in status of the Phenomenology, which arose after the publication of the third volume of the 'Science of Logic' in 1816. The fourth part concerns itself with various important interpretations of Hegel's Phenomenology (Kojeve, the Young Hegelians as presented by K. Lowith). The author emphasises that the Phenomenology is the apotheosis of human history in the context of the philosophy of mind which arrives at its self-knowledge.