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.

Chicherin's mature works, imbued with Hegel's thought as they were, advocated the constitutional monarchy as an ideal form of government for Russia.

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history to mean that existing Western culture and institutional forms — and, in particular, Christianity — would be superseded.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.

* Hegel's Preface to the Phenomenology of Spirit, translated with introduction, running commentary and notes by Yirmiyahu Yovel ( Princeton: Princeton University Press, 2004 ) ISBN 0-691-12052-8.

" 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.

" 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.

On the other hand, Hegel did use a three-valued logical model that is very similar to the antithesis model, but Hegel's most usual terms were: Abstract-Negative-Concrete.

Thus, at the very beginning of Hegel's study of reality, he finds the logical concept of being.

In science, too, and in literature, the substitution of the category of becoming for the category of being is a very patent fact, and is due to the influence of Hegel's method.

In the philosophy of religion, Hegel's influence soon became very powerful in the English-speaking world.

He felt that Hegel's philosophy was limited because of its abstractness.

For example, Arthur Schopenhauer, generally held to be one of the Continental Philosophers, wrote of Hegel's philosophy as “ a pseudo-philosophy paralyzing all mental powers, stifling all real thinking ”.

Later he was led to the philosophy of Baruch Spinoza, in whose system he searched for the roots of Hegel's and Friedrich Wilhelm Joseph Schelling's philosophy.

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.

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 ".

) Hegel's famous aphorism, " Philosophy is the history of philosophy ," describes it bluntly.

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.

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:

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.