Hegel's Phenomenology of Spirit ( 1807 ), famous for its explicit ethnocentrism, considers Western civilization as the most accomplished of all, while Kant also allowed some traces of racialism to enter his work.

The history of any such human endeavor, moreover, not only builds upon but also reacts against what has gone before ; this is the source of Hegel's famous dialectic teaching usually summed up by the slogan " thesis, antithesis, and synthesis ".

Marx's contributions to the Jahrbücher include the Introduction to a Contribution to the Critique of Hegel's Philosophy of Right, which includes his famous description of religion as " the opiate of the people.

ed., 1966 ) Popper unleashed a famous attack on Hegelian dialectics, in which he held that Hegel's thought ( unjustly, in the view of some philosophers, such as Walter Kaufmann ,) was to some degree responsible for facilitating the rise of fascism in Europe by encouraging and justifying irrationalism.

That led to his wholehearted embrace of Hegelianism, as he became bedazzled by Hegel's famous maxim ; " Everything that exists is rational ".

In 1835, after academic work in Hegel's following, Snellman was appointed lecturer at the University of Helsinki, where he belonged to the famous circle of Cygnaeus, Lönnrot,

The resolution is depicted in Hegel's famous parable of the master-slave dialectic.

He is famous for being the compiler and editor of Hegel's posthumous work Lectures on Aesthetics.

That same year he wrote notes on a Critique of Hegel's Philosophy of Right.

An example of this sort of analysis is Marx's understanding of religion, summed up in a passage from the preface to his 1843 Contribution to the Critique of Hegel's Philosophy of Right:

* Critique of Hegel's Philosophy of Right, 1843

* Critique of Hegel's Philosophy of Right

Passages from Hegel's Elements of the Philosophy of Right are frequently used to illustrate Hegel's supposed misogyny:

A Contribution to the Critique of Hegel's Philosophy of Right, Deutsch-Französische Jahrbücher, February.

Consider, for instance, these remarks in the introduction to Hegel's Lectures on the Philosophy of History:

The introduction to Hegel's Philosophy of fine art.

Georg Wilhelm Friedrich Hegel's Elements of the Philosophy of Right ( Grundlinien der Philosophie des Rechts ) was published in 1820, though the book's original title page dates it to 1821.

August Cieszkowski focused on Hegel's view of world history and reformed it to better accommodate Hegelian Philosophy itself by dividing it into Past, Present, and Future.

In his Prolegomena to Historiosophy, Cieszkowski argues that we have gone from Art ( the Past ), which was a stage of contemplating the Real, to Philosophy ( the Present ), which is a contemplation of the Ideal, and that since Hegel's philosophy was the summing-up and perfection of Philosophy, the time of Philosophy was up, and the time for a new era has dawned-the era of Action.

Hegel's obscure and mystical Philosophy of Mind held that the absolute right of freedom of conscience facilitates human understanding of an all-embracing unity, an absolute which was rational, real and true.

Kierkegaard steers the reader to Hegel's book Elements of the Philosophy of Right especially the chapter on The Good and Conscience where he writes, " It is the right of the subjective will that it should regard as good what it recognizes as authoritative.

" The quotation originates from the introduction of his proposed work A Contribution to the Critique of Hegel's Philosophy of Right ; this work was never written, but the introduction ( written in 1843 ) was published in 1844 in Marx's own journal Deutsch-Französische Jahrbücher, a collaboration with Arnold Ruge.

A Contribution to the Critique of Hegel's Philosophy of Right, Deutsch-Französische Jahrbücher, February.

* Finlayson, James G., " Conflict and Reconciliation in Hegel's Theory of the Tragic ", Journal of the History of Philosophy 37 ( 1999 ); pp. 493 – 520.

In Hegel's Lectures on the History of Philosophy: Greek Philosophy to Plato, Hegel describes Socrates as having catalepsy caused by magnetic somnambulism when in deep meditation.

A smaller work, titled Philosophy of Spirit ( also translated as " Philosophy of Mind "), appears in Hegel's Encyclopedia of the Philosophical Sciences, and recounts in briefer and somewhat altered form the major themes of the original Phenomenology.

Hegel's forecast of a constitutional monarch with very limited powers whose function is to embody the national character and provide constitutional continuity in times of emergency was reflected in the development of constitutional monarchies in Europe and Japan.

The Confucian idea of " Rid of the two ends, take the middle " is a Chinese equivalent of Hegel's idea of " thesis, antithesis, and synthesis ", which is a way of reconciling opposites, arriving at some middle ground combining the best of both.

Dialectical materialism is a strand of Marxism, synthesizing Hegel's dialectics, which proposes that every economic order grows to a state of maximum efficiency, while simultaneously developing internal contradictions and weaknesses that contribute to its systemic decay.

One is his transformation of Georg Wilhelm Friedrich Hegel's idealistic understanding of dialectics into a materialist one, an act commonly said to have " put Hegel's dialectics back on its feet ".

Dialectical materialism is essentially characterized by the thesis that history is the product of class struggles and follows the general Hegelian principle of philosophy of history, that is the development of the thesis into its antithesis which is sublated by the Aufhebung (" synthesis "), although this three-part process was not explicitly characterized in terms of a thesis, antithesis, and synthesis in Hegel's writings.

The third law is Hegel's own.

Hegel's position is perhaps best illuminated when contrasted against the atomistic and reductionist view of human societies and social activities self-defining on an ad hoc basis through the sum of dozens of interactions.

Karl Marx's doctrine of " historical inevitabilities " and historical materialism is one of the more influential reactions to this side of Hegel's thought.

Absolute idealism is G. W. F. Hegel's account of how existence is comprehensible as an all-inclusive whole.

A major concern of Hegel's Phenomenology of Spirit ( 1807 ) and of the philosophy of Spirit that he lays out in his Encyclopedia of the Philosophical Sciences ( 1817 – 1830 ) is the interrelation between individual humans, which he conceives in terms of " mutual recognition.

Climacus rejects Hegel's suppression of individuality by pointing out it is impossible to create a valid set of rules or system in any society which can adequately describe existence for any one individual.

As far as it is a reflexive practice philosophy always already incorporates its own considering e. g. by appealing to its own tradition, to its opponents or to its history ; thus historicist philosophies, such as Hegel's, are metaphilosophies without mention of the term.

Hegel's next step, however, is to identify this power to move, this unrest that is the subject, as pure negativity.

Although Hegel's philosophy of history is similar to Immanuel Kant's, and Karl Marx's theory of revolution towards the common good is partly based on Kant's view of history.

Hegel's dialectics aims to explain the development of human history.

Hegel's idealism considered history a product of the Spirit ( Geist or also Zeitgeist — the " Spirit of the Time ").

This study was written in the context of the Hegel renaissance that was taking place in Europe with an emphasis on Hegel's ontology of life and history, idealist theory of spirit and dialectic.

Karl Popper wrote with reference to Hegel's theory of history, which he criticized extensively.

Hegel called his philosophy " absolute " idealism in contrast to the " subjective idealism " of Berkeley and the " transcendental idealism " of Kant and Fichte, which were not based on a critique of the finite and a dialectical philosophy of history as Hegel's idealism was.

Marx's view of history, which came to be called historical materialism ( controversially adapted as the philosophy of dialectical materialism by Engels and Lenin ) certainly shows the influence of Hegel's claim that one should view reality ( and history ) dialectically.

In particular, reaction to the philosopher Hegel's ( 1770 – 1831 ) ) dialectic view of civilization and history from Friedrich Nietzsche and Søren Kierkegaard.

At the time, Kierkegaard's philosophy exerted a strong influence, chiefly through its claim to pose an alternative to Idealism and Hegel's philosophy of history.

In Hegel's philosophy of history, the expression Weltgeschichte ist Weltgericht ( World History is a tribunal that judges the World ) is used to assert the view that History is what judges men, their actions and their opinions.

Marx also borrowed Engels characterisation of Hegel's notion of the World Spirit that history occurred twice, " once as a tragedy and secondly as a farce " in the first paragraph of his new book.

Following Hegel's exploration of the relationship between history and violence, antimilistarists argue that there are different types of violence, some of which can be said to be legitimate others non-legitimate.

Kaufmann claims that Hegel's original meaning of the sentence is not a carte blanche for state dominance and brutality but merely a reference to the state's importance as part of the process of history.

The value of these works is impaired somewhat by Baur's habit of making the history of dogma conform to the formulae of Hegel's philosophy, a procedure " which only served to obscure the truth and profundity of his conception of history as a true development of the human mind " ( Pfleiderer ).

Feuerbach became associated with a group known as the Young Hegelians, alternately known as the Left Hegelians, who synthesized a radical offshoot of Hegelian philosophy, interpreting Hegel's dialectic march of spirit through history to mean that existing Western culture and institutional forms — and, in particular, Christianity — would be superseded.

The Right Hegelians followed the master in believing that the dialectic of history had come to an end ( Hegel's Phenomenology of Spirit reveals itself to be the culmination of history as the reader reaches its end ).