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Reflective history is written at some temporal distance from the events or history considered. However, for Hegel, this form of history has a tendency to impose the cultural prejudices and ideas of the historians' era upon the history over which the historian reflects. Philosophical history for Hegel, is the true way.
Thinking presupposes an "instinctive belief" in truth, and the history of philosophy, as recounted by Hegel, is a progressive sequence of "system-identifying" concepts of truth. [244] Whether or not Hegel is a historicist simply depends upon how one defines the term. The importance of history in Hegel's philosophy, however, cannot be denied.
Georg Wilhelm Friedrich Hegel. Marcuse attempts to reinterpret the works of Georg Wilhelm Friedrich Hegel, including The Phenomenology of Spirit (1807) and the Science of Logic (1812), and "to disclose and to ascertain the fundamental characteristics of historicity", the factors that "define history" and distinguish it from other phenomena such as nature.
Lectures on the History of Philosophy (LHP; German: Vorlesungen über die Geschichte der Philosophie, VGPh,) delivered by Georg Wilhelm Friedrich Hegel 1805-6, 1816-8, 1819, 1820, 1825–6, 1827–8, 1829–30, and 1831, just before he died in November of that year.
Thus, Hegel's determining forces of history may not have a metaphysical nature, though many of his opponents and interpreters have understood him as holding metaphysical and determinist views. [5] Hegel's historicism also suggests that any human society and all human activities such as science, art, or philosophy, are defined by their history ...
After Hegel, who insisted on the role of great men in history, with his famous statement about Napoleon, "I saw the Spirit on his horse", Thomas Carlyle argued that history was the biography of a few central individuals, heroes, such as Oliver Cromwell or Frederick the Great, writing that "The History of the world is but the Biography of great ...
Hegel's Philosophy of Right, tr. T. Knox 1952 pb, and, tr. Dyde 1897. Available online; Lectures on the Philosophy of History (Berlin, 1820s) as The Philosophy of History, tr. J. Sibree 1858, revised 1899, reprinted 1956 pb. The introduction is published separately, in much better translations than Sibree's, Reason in History, tr. R.S. Hartman ...
His reading of the lord-bondsman dialectic substituted Hegel's epistemological figures with anthropological subjects to explain how history is defined by the struggle between masters and slaves. [14] For Kojève, people are born and history began with the first struggle, which ended with the first masters and slaves.