John Stewart ’ s review of the book removes Hegel from the whole structure of the book, He wrote, in 2007, “… nothing stands in the way of a commentator who wants to find a substantive philosophical discussion in these allusions to Hegel, and certainly there is no reason to think that Hegel ’ s and Kierkegaard ’ s views on philosophy of religion or political theory are the same or are consistent with each other.

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.

The second law Hegel took from Aristotle, and it is equated with what scientists call phase transitions.

Hegel, proceeding from providentialist theory, argued that what is real is reasonable and World-Historical individuals are World-Spirit's agents.

" However, what Climacus means by the aforementioned statement, is that Hegel, in the Philosophy of Right, believed the best solution was to surrender one's individuality to the customs of the State, identifying right and wrong in view of the prevailing bourgeois morality.

" The German author Gabor Paal suggested that the idea of the " third culture " is a rather modern version of what Georg Wilhelm Friedrich Hegel called Realphilosophie ( philosophy of the real ).

Hamann, Herder, Kant, Hegel, Kierkegaard, Nietzsche, Heidegger, Foucault, Rorty, and many other philosophers have contributed to a debate about what reason means, or ought to mean.

Others, including Hegel, believe that it has obscured the importance of intersubjectivity, or " spirit " in human life, and attempt to reconstruct a model of what reason should be.

Another important principle for Hegel is the negation of the negation, which he also terms Aufhebung ( sublation ): Something is only what it is in its relation to another, but by the negation of the negation this something incorporates the other into itself.

Hegel, phenomenology is an approach to philosophy that begins with an exploration of phenomena ( what presents itself to us in conscious experience ) as a means to finally grasp the absolute, logical, ontological and metaphysical Spirit that is behind phenomena.

Philosophy is always late, it is only an interpretation of what is rational in the real — and, according to Hegel, only what is recognized as rational is real.

The methodology on which Frankfurt School theorists grounded this critique came to be what had before been established by Hegel and Marx, namely the dialectical method.

This can be achieved neither through Schelling ’ s intellectual intuition nor through what Hegel, flouting Schelling ’ s idea, wants to put in its place, the inverse operation of the method.

Hegel considered this battle to be " the end of the history ", in terms of evolution of human societies towards what we would call the " universal homogeneous state "

Immanuel Kant and especially his followers Fichte, Schelling and Hegel raised the issue of the relationship between the subject and the object, or what perceives and what is perceived.

It is right to learn what Hegel is & one learns it only too well from Stirling ’ s book.

The logic of basho is a non-dualistic ' concrete ' logic, meant to overcome the inadequacy of the subject-object distinction essential to the subject logic of Aristotle and the predicate logic of Kant, through the affirmation of what he calls the ' absolutely contradictory self-identity ', a dynamic tension of opposites that, unlike the dialectical logic of Hegel, does not resolve in a synthesis, but rather defines its proper subject by maintaining the tension between affirmation and negation as opposite poles or perspectives.

He and his trusty horse, Liane, set off with five miners, Shannon Wilson Bell ( Ian Hardin ), James Humphrey ( Matt Stone ), Frank Miller ( Jason McHugh ), George Noon ( Dian Bachar ), and Israel Swan ( John Hegel ), on what Packer estimates will be a three-week journey.

In the Introduction, Hegel addresses the seeming paradox that we cannot evaluate our faculty of knowledge in terms of its ability to know the Absolute without first having a criterion for what the Absolute is, one that is superior to our knowledge of the Absolute.

Hegel and his readers will simply " look on " while consciousness compares its actual knowledge of the object — what the object is " for consciousness " -- with its criterion for what the object must be " in itself ".

( Hegel ’ s view is in this way contrasted with Kant ’ s noumenon, the unknowable “ thing in itself ”: Being-in-itself taken in isolation from Being-for-Other is nothing but an empty abstraction and to ask “ what it is ” is to ask a question made impossible to answer.

A ratio, such as x: y, is a Direct Ratio if both terms of the ratio are delimited by a single Quantum, a constant, k ( what Hegel calls in the language of his day the " exponent " of the ratio ),

What something is not is just as relevant as what something is to Hegel.

In The Phenomenology of Spirit, Hegel takes the readers through the evolution of consciousness.

The task of extinguishing this opposition within consciousness Hegel believed he had already accomplished in his book Phänomenologie des Geistes ( 1807 ) with the final attainment of Absolute Knowing: “ Absolute knowing is the truth of every mode of consciousness because ... it is only in absolute knowing that the separation of the object from the certainty of itself is completely eliminated: truth is now equated with certainty and certainty with truth .” Once thus liberated from duality, the science of thinking no longer requires an object or a matter outside of itself to act as a touchstone for its truth, but rather takes the form of its own self-mediated exposition and development which eventually comprises within itself every possible mode of rational thinking.

: EXAMPLE: The idea that the One is entirely self-subsistent and can exist without the Many is, according to Hegel, “ the supreme, most stubborn error, which takes itself for the highest truth, manifesting in more concrete forms as abstract freedom, pure ego and, further, as Evil .”

So at this stage Hegel takes his idea of sublation a bit further and introduces " absolute indifference.

Hegel's " one, some, and all " proposition follows the basic geographical metaphor Hegel takes throughout his philosophy of history, namely, " World history travels from east to west ; for Europe is the absolute end of history, just as Asia is the beginning.

For Hegel all culture is a matter of " absolute spirit " coming to be manifest to itself, stage by stage, changing to a perfection that only philosophy can approach.

In the deconstruction procedure, one of the main concerns of Derrida is not to collapse into Hegel ´ s dialectic where these oppositions would be reduced to contradictions in a dialectic whose telos would, necessarily, be to resolve it into a synthesis,

This difference from Hegel should be understood as essential from the start, and the Differance being one of the first terms that he tried more accurately to distinguish from all forms of Hegelian difference when proceeding with deconstruction:

More than difference is the conflictuality of difference that must be distinguished from contradiction in Hegel to clearly distinguish deconstruction from speculative dialetics:

Otherwise, it will be reduced to spiritualist idealism, such as the philosophies of Kant or Hegel, which are only ideologies, that is the material product of social existence.

It may be traced to the ancient Ionian philosophers ( particularly Anaximenes ), from whom Aristotle, Hegel and Engels inherited the concept.

Moving away from an early interest in Hegel, Dewey proceeded to reject all forms of dualism and dichotomy in favor of a philosophy of experience as a series of unified wholes in which everything can be ultimately related.

Leszek Kołakowski described Marcuse's views as essentially anti-Marxist, in that they ignored Marx's critique of Hegel and discarded the historical theory of class struggle entirely in favor of an inverted Freudian reading of human history where all social rules could and should be discarded to create a " New World of Happiness ".

The historicist position by Hegel suggests that any human society and all human activities such as science, art, or philosophy, are defined by their history, so that their essence can be sought only through understanding that.

For Hegel there must be some identity of thought and being for the subject ( human reason or consciousness ) to be able to know an object ( the world ) at all.

Where Hegel argues that an ultimate understanding of the logical structure of the world is an understanding of the logical structure of God's mind, Kierkegaard asserting that for God reality can be a system but it cannot be so for any human individual because both reality and humans are incomplete and all philosophical systems imply completeness.

For both Marx and Hegel, self-development begins with an experience of internal alienation stemming from this recognition, followed by a realisation that the actual self, as a subjective agent, renders its potential counterpart an object to be apprehended.

There is some debate over whether the sixth line is officially supposed to be " Schopenhauer and Hegel " or just " Wilhelm Friedrich Hegel ".

The theme of history in modern Continental thought can be linked to such influences as Georg Wilhelm Friedrich Hegel, Friedrich Nietzsche's On the Genealogy of Morals and Martin Heidegger's Being and Time.

Hegel and Marx were among the other early proponents of the premise that truth is, or can be, socially constructed.

He was a leading member of the Frankfurt School of critical theory, whose work has come to be associated with thinkers such as Ernst Bloch, Walter Benjamin, Max Horkheimer and Herbert Marcuse, for whom the work of Freud, Marx and Hegel were essential to a critique of modern society.

Philosophers such as Plato, Aristotle, Al-Farabi, Avicenna, Averroes, Maimonides, Aquinas and Hegel are sometimes said to have argued that reason must be fixed and discoverable — perhaps by dialectic, analysis, or study.

Hyppolite devoted his energies to uniting the existentialist theories then in vogue among French philosophers with the dialectical theories of Hegel and Karl Marx ( 1818 – 1883 ); these ideas influenced the young Foucault, who would adopt Hyppolite's conviction that philosophy must be developed through a study of history.

In the Logic, for instance, Hegel describes a dialectic of existence: first, existence must be posited as pure Being ( Sein ); but pure Being, upon examination, is found to be indistinguishable from Nothing ( Nichts ).