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Hegel explicitly presents his lectures on the philosophy of history as a theodicy, or a reconciliation of divine providence with the evils of history. [5] This leads Hegel to consider the events of history in terms of universal reason: "That world history is governed by an ultimate design, that it is a rational process... this is a proposition ...
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. [246] 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.
Hegel's philosophy of history aimed for a philosophical reflection on world history, thinking about the history of humanity in all its spatial and temporal breadth. This Hegelian particularity, versus the works of historians, rests on the fact that the German philosopher sought to determine what the teleology of history was, particularly what ...
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.
It was the outcry caused by David Strauss' The Life of Jesus in 1835 which first made the 'Young Hegelians' aware of their existence as a distinct group, and it was their attitude to religion that distinguished the left and right from then onwards (August Cieszkowski is a possible exception to this rule).
Hegel believes that it is on the one hand the task of history to show that there is essentially reason in the development over time, while on the other hand history itself also has the task of developing reason over time. The realization of history is thus something that one can observe, but also something that is an active task. [5]
This heroic view of history was also strongly endorsed by some philosophers, such as Léon Bloy, Søren Kierkegaard, Oswald Spengler and Max Weber. [8] [9] [10] Georg Wilhelm Friedrich Hegel, proceeding from providentialist theory, argued that "what is real is reasonable" and World-Historical individuals are World-Spirit's agents. Hegel wrote ...