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

The dialectic structure of becoming renders existence far too easy, in Hegel's theory, because conflicts are eventually mediated and disappear automatically through a natural process that requires no individual choice other than a submission to the will of the Idea or Geist.

Geist is a central concept in Hegel's The Phenomenology of Spirit ( Phänomenologie des Geistes ).

Geist is a central concept in Hegel's The Phenomenology of Spirit ( Phänomenologie des Geistes ).

* Hegel's Spirit / Mind from Hegel. net ( Hegel's various uses of the term " Geist " based on the entry from Encyclopædia Britannica 11th Edition )

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

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.

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.

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:

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.

" 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.

The book seeks to clarify differences between Marx's and Hegel's dialectics, and to more thoroughly demarcate the " break " which Althusser saw between Marx's later writings ( Marxism proper ) and his early, Hegelian work.

Then, Hartsock put Hegel's ideas of masters and slaves and Marx's ideas of class and capitalism into issues of sex and gender.

Process may be integrative, destructive or both together, allowing for aspects of interdependence, influence, and confluence, and addressing coherence in universal as well as particular developments, which aspects are not condign to Hegel's system.

The third sphere, ethical life, is Hegel's integration of individual subjective feelings and universal notions of right.

He had suspended the ethical and failed to follow the universal .< ref >" Universal, Universality: Hegel's use incorporates the familiar sense of universal as non-particular, without specific location in time and space ; but he differs from platonists in denying that universals are timeless self-subsistents, and from nominalists in denying that universals are mere abstractions.

The stages ( moments ) of the Concept in Hegel's triad are the universal, the particular, and the individual: universality develops, first into particularity, and then into individuality.

Kierkegaard initiated the school of thought when he reacted against Georg Wilhelm Friedrich Hegel's claims of universal knowledge and what he deemed to be the empty formalities of the 19th century church.

In this way permeation and totality of beginning and end was symbolised to consider the supreme wholeness and thus the universal synthesis of opposites as a ' cancellation ' ( i. e. solvent ) or cohesion ( i. e. medicine ), and in such a way is similar to the philosophical " absolute " of Hegel's dialectic.

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.

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.

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

Hegel's point is that they are inherent in and internal to things.

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.

" ( Stern, 103 ) Thus in Hegel's view, blood is blood is blood and cannot be successfully reduced to what we consider are its component parts ; we must view it as a whole substance entire unto itself.

Marx uses Hegel's notion of categories, which are forms, for economics: The commodity form, the money form, the capital form etc.

It is characteristic of him that he expresses extreme dislike of Hegel's philosophy on the ground that its terms are unintelligible.

Despite the popular misrepresentation of Hegel's triadic method which denies that Hegel used triads in his writings, Professor Howard Kainz ( 1996 ) affirms that there are " thousands of triads " in Hegel's writings.

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

These are " boring and tedious " statements utilizing the " pure law of identity " which merely " reiterate the same thing " in Hegel's view.

" 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.

Hegel's philosophy of the State, his theory of history, and his account of absolute mind are perhaps the most interesting portions of his philosophy and the most easily understood.

Hegel's immediate followers in Germany are generally divided into the " Right Hegelians " and the " Left Hegelians " ( the latter also referred to as the " Young Hegelians ").

Hegel's lectures on the philosophy of world history are often used to introduce students to Hegel's philosophy, in part because Hegel's sometimes difficult style is muted in the lectures, and he discourses on accessible themes such as world events in order to explain his philosophy.

For those who are interested in Fackenheim's contribution to the understanding of how strictly rationalist philosophizing can and must be a part of the crown of Jewish existence in our time, worth pondering is Leo Strauss's judgment that Fackenheim's book on Hegel — The Religious Dimension in Hegel's Thought ( 1967 ) — is the strongest alternative to Kojève's atheistic interpretation of Hegel.

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.

Kierkegaard criticised Hegel's idealist philosophy in several of his works, particularly his claim to a comprehensive system that could explain the whole of reality.

By turning Hegel's idealist dialectics upside-down, Marx advanced his own theory of dialectical materialism, arguing that " it is not the consciousness of men that determines their being, but, on the contrary, their social being that determines their consciousness.

While risking oversimplification, Kant's " transcendental " critique, can be contrasted to Hegel's " immanent ," dialectical idealist critique.

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.

* Francis Herbert Bradley ( 1846 – 1924 ), a British absolute idealist who adapted Hegel's Metaphysics.