It is thus that Hegel has effected the transition from a phenomenology of the individual’s subjective mind to one of objective spirit, thought of as culturally distinct objective patterns of social interaction to be analysed in terms of the patterns of reciprocal recognition they embody. (“Geist” can be translated as either “mind” or “spirit”, but the latter, allowing a more cultural sense, as in the phrase “spirit of the age” (“Zeitgeist”), seems a more suitable rendering for the title.) But this is only worked out in the text gradually. We—the reading or so-called phenomenological we—can see how particular shapes of self-consciousness, such as that of the other-worldly religious self-consciousness (Unhappy Consciousness) with which Chapter 4 ends, depend on certain institutionalised forms of mutual recognition, in this case one involving a priest who mediates between the self-conscious subject and that subject’s God. But we are seeing this “from the outside”, as it were: we still have to learn how actual self-consciousnesses could learn this of themselves. So we have to see how the protagonist self-consciousness could achieve this insight. It is to this end that we further trace the learning path of self-consciousness through the processes of reason (in Chapter 5) before objective spirit can become the explicit subject matter of Chapter 6 (Spirit).