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[4] No Hegelians of the period ever referred to themselves as "Right Hegelians", which was a term of insult originated by David Strauss, a self-styled Left Hegelian. Critiques of Hegel offered by the Left Hegelians radically diverted Hegel's thinking into new directions and eventually came to form a large part of the literature on and about ...
Some historians present Hegel's early influence in Germanic philosophy as divided into two opposing camps, right and left. [294] The Right Hegelians, the allegedly direct disciples of Hegel at the Friedrich-Wilhelms-Universität, advocated a Protestant orthodoxy and the political conservatism of the post-Napoleon Restoration period.
The German philosophers who wrote immediately after the death of Hegel in 1831 can be roughly divided into the politically and religiously radical 'left', or 'young', Hegelians and the more conservative 'right', or 'old', Hegelians. The Right Hegelians followed the master in believing that the dialectic of history had come to an end—Hegel's ...
The term 'Right Hegelian', for example, was never actually used by those to whom it was later ascribed, namely, Hegel's direct successors at the Fredrick William University (now the Humboldt University of Berlin). (The term was first used by David Strauss to describe Bruno Bauer—who actually was a typically 'Left', or Young, Hegelian.)
Marx, Critique of Hegel's Philosophy of Right (unpublished until after Marx's death) Lotze, Logic; 1844 Second expanded edition of Schopenhauer's The World as Will and Representation; Marx and Engels, The Holy Family criticized the Young Hegelians; 1846 Marx and Engels, The German Ideology (unpublished until 1932) criticized the Young Hegelians
There were a number of issues that arose during the translation of the text. Most notably the phrase that is contained in the addition to §258, which was initially translated as "The state is the march of God through the world" as well as being translated thus: "The existence of the state is the presence of God upon the earth".
On the other hand, Cieszkowski did incorporate an elaborate system of social reforms into his philosophy and was strongly influenced by the French socialist tradition, which was often overtly religious, and thus did not share the characteristic political conservatism of the "Right Hegelians".
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