The philosophy of G. W. F. Hegel is a philosophy of negativity which puts the commerce of thought or reason under the mediation of negation. This philosophy, the premises of which can be seen in the first part of the system of Hegelian philosophy represented by the Phenomenology of Spirit, is the long and laborious path of negation that The Sciences of Logic will complete. At the time (Jena) when Hegel had his eyes resolutely turned towards the future of philosophy or science in general, how to achieve this future was of more concern for the German philosopher. He is credited with the paternity of the dialectical method thanks to the place he gives to the concept of negation which has become the engine of his philosophy. With Hegel, the negative is no longer the formal sign of disagreement, but a requirement to lead subjectivity or determinations respectively to absolute subjectivity or to a higher form. Negativity therefore acts in Hegel as a driving principle allowing thought to elevate itself by negating itself. Also, we can say that the role that the negative plays in Hegelian philosophy comes from the fact that it manages to express the essence of everything thanks to the dialectic of opposites that every human being experiences. Whence the ontological status of negativity which has become dear to Hegel and to all his philosophy. The objective of this research is to show the necessity of the prominent role that belongs to negation in philosophy, or the place that belongs to negativity in Hegelian philosophy and the theoretical presuppositions that are imposed on Hegelian thought because of its attachment to negation as a path to truth.

The problem facing the ego as a subject in the world is existential. Posed from a phenomenological point of view in Fichte, this problem is not only likely to make the self a subject in the sole intension of distinguishing it from the object, from the nonego, from the world, but to show that there is a position originating from the self, from the world and from what has already been posited. Thus, any synthesis obtained from the self goes beyond any gaze of the given, of the being in order to grasp it in the experience of the identity of the subject and the object. The synthesis of this identity highlights the need for philosophy to have the basic principles on which it now rests as a new way of philosophizing after Kant. Thus, the modalities that contribute to this way of philosophizing will make of the ego, especially from Fichte, the backbone in the reflection on the correlation conscience-world. It's about making me a subject in the world, an absolute subject.