This is one way to interpret the representation of system in Hegel's texts:

A link for other interpretations.

Theodor W. Adorno, describes the challenge to critique Hegel in the following way:

Like other closed systems of thought, Hegel's philosophy avails itself of the dubious advantage of not having to allow any criticism whatsoever. All criticism of the details, according to Hegel, remains partial and misses the whole, which in any case takes this criticism into account. Conversely, criticizing the whole as a whole is abstract, "unmediated," and ignores the fundamental motif of Hegelian philosophy: that it cannot be distilled into any "maxim" or general principle and proves its worth only as a totality, in the concrete interconnections of all its moments. (Three Studies 2)

Self-described "deconstructive" commentators have sought to reveal "cracks" or "flaws" in the Hegelian system, locating passages with which to argue that he is not a thinker of mastery because he understands subjectivity as a constant process of abandoning oneself and that he is not a thinker of totality and of pure self-presence because he treats discord and privation as constitutive of any position. To some degree, these demonstrations must be welcomed given the all-too-common impression that Hegel is a purveyor of reconciliation who strives to "mediate" between extremes, employs negativity to "erase" negativity, and offers us unlimited optimism in the form of a system that can only make progress in its quest for the truth of absolute knowledge.

Unfortunately, such efforts to locate instabilities internal to the Hegelian system may lack a broader interpretive significance. As Derrida never tires of reminding us, merely reversing the terms of an oppositional hierarchy does not necessarily even alter the dynamic at work, much less explain why it takes the form it does or what its pretensions to a totalizing authority may be.