The Preface to the Phenomenology, all by itself, is considered one of Hegel's major works and a major text in the history of philosophy, because in it he sets out the core of his philosophical method and what distinguishes it from that of any previous philosophy, especially that of his German Idealist predecessors ( Kant, Fichte, and Schelling ).

* Texts and Commentary: Hegel's Preface to His System in a New Translation With Commentary on Facing Pages, and " Who Thinks Abstractly?

* Yovel, Yirmiyahu, Hegel's Preface to the Phenomenology of Spirit: Translation and Running Commentary, Princeton and Oxford: Princeton University Press ,, 2005, ISBN 0-691-12052-8

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.

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.

Hegel ( 1770 – 1831 ) challenged Kant's doctrine of the unknowable thing-in-itself, and declared that by knowing phenomena more fully we can gradually arrive at a consciousness of the absolute and spiritual truth of Divinity, most notably in his Hegel's Phenomenology of Spirit, published in 1807.

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 ).

Instead of philosophy being located on top of the pyramid of knowledge, as in Hegel's Phenomenology of Spirit, it becomes a simple tool for rationalism and sciences.

The argument for this claim draws heavily on Hegel's great work, the Phenomenology of Spirit.

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.

*" Introduction ", " The Phenomenology of Spirit ", translated by Kenley R. Dove, in Martin Heidegger, " Hegel's Concept of Experience " ( New York: Harper & Row, 1970 )

* Hegel's Phenomenology of Spirit: Selections Translated and Annotated by Howard P. Kainz.

" Hegel's Phenomenology of Self-consciousness: text and commentary " translation of Chapter IV of the Phenomenology, with accompanying essays and a translation of " Hegel's summary of self-consciousness from ' The Phenomenologgy of Spirit ' in the Philosophical Propaedeutic ", by Leo Rauch and David Sherman.

Hegel's Phenomenology of Spirit.

Genesis and Structure of " Hegel's Phenomenology of Spirit.

Reading Hegel's Phenomenology.

Hegel's Idea of a Phenomenology of Spirit.

Hegel's Phenomenology.

Hegel's Phenomenology: The Sociality of Reason.

Hegel's Epistemology: A Philosophical Introduction to the Phenomenology of Spirit.

' The Logic of Desire: An Introduction to Hegel's Phenomenology of Spirit.

Electronic versions of the English translation of Hegel's Phenomenology of Mind are available at:

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

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.

The Young Hegelians drew on Hegel's veneration of Reason and Freedom as the guiding forces of history, and his idea that the ' Spirit ' overcame all that was opposed to these and to itself.

Kojève spent most of his life in France, and from 1933 to 1939, he delivered in Paris a series of lectures on Georg Hegel's work Phenomenology of Spirit.

The proletariat takes the place of Hegel's Weltgeist (" World Spirit "), which achieves history through Volkgeist (" the spirit of the people "): the idealist conception of an abstract Spirit making history, which ends in the realm of Reason, is replaced by a materialist conception based not on mythical Spirits, but on a concrete " identical subject-object of history ": the proletariat.

* translated by Henry S. Macran ( Hegel's Logic of World and Idea ) ( Bk III Pts II, III only ).

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.

His forecast of the form of government suitable to the modern world may be seen as prophetic: the largely ceremonial offices of president in some modern parliamentary democracies in Europe and e. g. Israel can be perceived as elected or appointed versions of Hegel's constitutional monarch ; the Russian and French presidents, with their stronger powers, may also be regarded in Hegelian terms as wielding powers suitable to the embodiment of the national will.

He returned to Freiburg in 1928 to study with Edmund Husserl and write a Habilitation with Martin Heidegger, which was published in 1932 as Hegel's Ontology and Theory of Historicity.

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.

This work is Hegel's most mature statement of his legal, moral, social and political philosophy and is an expansion upon concepts only briefly dealt with in the Encyclopedia of the Philosophical Sciences, published in 1817 ( and again in 1827 and 1830 ).

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.

They believed Hegel's apparent belief in the end of history conflicted with other aspects of his thought and that it was painfully obvious that the dialectic was not complete given the irrationality of certain ( later all ) religious beliefs and the empirical lack of ( especially political and religious ) freedom in Prussian society as it existed at the time.

In politics the Young Hegelians dropped much of Hegel's political theory and for the most part turned to republicanism-the exceptions being Moses Hess, who mixed Hegelianism with communism, and of course Marx and Engels.

He studied law first at the Friedrich Wilhelm University, Berlin, then at Göttingen, and finally at Heidelberg, where he attended G. W. F. Hegel's lectures, and became thoroughly imbued with the principles of Hegel's philosophy.

He developed ( along with I. H. Fichte ) a new speculative theism, and became an opponent of Hegel's pantheistic idealism.

Their emphasis on the " critical " component of theory was derived significantly from their attempt to overcome the limits of positivism, materialism and determinism by returning to Kant's critical philosophy and its successors in German idealism, principally Hegel's philosophy, with its emphasis on dialectic and contradiction as inherent properties of reality.

Hegel giving a speechIn Georg Wilhelm Friedrich Hegel's work, The Science of Logic ( 1812 ), Hegel had criticized Aristotle's laws of classical logic for being static, rather than dynamic and becoming, and had replaced it with his own dialectical logic.

" 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.

Marx did not study directly with Hegel, but after Hegel died Marx studied under one of Hegel's pupils, Bruno Bauer, a leader of the circle of Young Hegelians to whom Marx attached himself.

However, Marx and Engels came to disagree with Bruno Bauer and the rest of the Young Hegelians about socialism and also about the usage of Hegel's dialectic.

Theodor Adorno, a leading philosopher of the Frankfurt School, who was strongly influenced by Hegel, tried to take a middle path between these extremes: Adorno contradicted Hegel's motto " the true is the whole " with his new version, " the whole is the false ," but he wished to preserve critical theory as a negative, oppositional version of the utopia described by Hegel's " spirit.

In May 1932, Mann finished his dissertation, Concerning the terms of the individual and the ego in Hegel's works, which was rated with an average cum laude.

" Remember with Hegel that when we classify something as determinate we are not referring to absolute abstractions ( as in absolute ground, above ) but now ( with determinate ground ) have some values attached to some variables — or to put it in Hegel's terminology, ground is now " posited and derived " with " determinate content.