It reached its ultimate philosophical statement in notions of `` state will '' put forward by the Germans, especially by Hegel, although political philosophers will recognize its origins in the rejected doctrines of Hobbes.

Nevertheless, Hegel thought that a functioning State would always be tempted not to recognize conscience in its form of subjective knowledge, just as similar non-objective opinions are generally rejected in science.

He was remotely a disciple of Schelling, learnt much from Benedict de Spinoza, Gottfried Wilhelm Leibniz, Johann Friedrich Herbart, Arthur Schopenhauer, and Christian Hermann Weisse, and decidedly rejected Georg Hegel and the monadism of Rudolf Hermann Lotze.

Hence, Marx rejected the positive role of state put forth by Hegel.

However, that does not mean that Hegel rejected a triadic process.

The New Philosophers rejected what they saw as the power-worship of the Left, a tradition which they traced back to at least Hegel and Marx.

Reactions against positivism began when German philosopher Georg Wilhelm Friedrich Hegel ( 1770 – 1831 ) voiced opposition to both empiricism, which he rejected as uncritical, and determinism, which he viewed as overly mechanistic.

Philosophical schools that have rejected dysteleology include German idealism ( including the philosophies of Hegel and Schelling ), Integral theory, and some adherents to the Anthropic principle.

Like Hegel before him, Heidegger rejected the Kantian notion of autonomy, pointing out that humans were social and historical beings, as well as Kant's notion of a constituting consciousness.

Simply put ground is the " essence of essence ," which for Hegel arguably means the lowest, broadest rung in his ontology because ground appears to fundamentally support his system.

Lévi-Strauss ' approach arose, fundamentally, from the philosophy of Hegel who explains that in every situation there can be found two opposing things and their resolution ; he called these " thesis, antithesis, and synthesis.

For Althusser, the humanism of Marx's early writings — influenced by Hegel and Feuerbach — is fundamentally incongruous with the " scientific ", structure-concerned theory found in Marx's mature works such as Das Kapital.

Russell referred to his atomistic doctrine as contrary to the tier " of the people who more or less follow Hegel " ( PLA 178 ).

According to Hegel, "... the only thought which Philosophy brings with it to the contemplation of History, is the simple conception of reason ; that reason is the Sovereign of the World ; that the history of the world, therefore, presents us with a rational process.

Zeller's conception of the history of Greek thought was influenced by the dialectical philosophy of Hegel.

After Kant, Hegel developed a complex theodicy in the Phenomenology of Spirit ( 1807 ), which based its conception of history on dialectics: the negative ( wars, etc.

This was fiercely criticized by Marx and the Young Hegelians, who claimed that Hegel had gone too far in defending his abstract conception of " absolute Reason " and had failed to notice the " real " — i. e. undesirable and irrational — life conditions of the working class.

According to Hegel, Haller realizes that a conception of eternity as infinite progress is " futile and empty ".

In a way, Hegel uses Haller's description of eternity as a foreshadowing of his own conception of the true infinite.

Furthermore, according to some readers, Hegel may have changed his conception of the project over the course of the writing.

Although any fairminded reader would consider this stage of the Science of Logic plainly at obfuscating heights, essence for Hegel seems to take as its starting point the traditional conception of essence descended from the ancient Greeks.

This process he terms reflection: a wholly " illusory " process which filters the essential from the unessential and ultimately results in some determinate conception which Hegel calls " illusory being.

This sense of phenomenology as a grouping of manifestations is similar to the conception of phenomenology articulated by Robison and the British ; however, insofar as Chantepie conceives of phenomenology as a preparation for the philosophical elucidation of essences, his phenomenology is not completely opposed to that of Hegel.

The criticisms of Fichte, and more particularly of Hegel ( in the Preface to the Phenomenology of Spirit ), pointed to a defect in the conception of the Absolute as mere featureless identity.

# " Personality " Argument: this argument is based on a quote from Hegel: " Every man has the right to turn his will upon a thing or make the thing an object of his will, that is to say, to set aside the mere thing and recreate it as his own ".

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.

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.

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.

* Sun Myung Moon's philosophy, Unification Thought, treats subject and object in a way different from classical ideas of Hegel and Marx.

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 ".

The reason for this reversal is that, for Hegel, the separation between consciousness and its object is no more real than consciousness ' inadequate knowledge of that object.

At each stage of development, Hegel, adds, " we " ( Hegel and his readers ) see this development of the new object out of the knowledge of the previous one, but the consciousness that we are observing does not.

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.

Hegel points out that the object of our attention may contain the unessential as well as the essential.

Hegel asserted that in order for the thinking subject ( human reason or consciousness ) to be able to know its object ( the world ) at all, there must be in some sense an identity of thought and being.

They wrote " History, as Hegel said, moves upward in a spiral of negations ," and that " punctuated equilibria is a model for discontinuous tempos of change ( in ) the process of speciation and the deployment of species in geological time.

Adorno resumed his teaching duties at the university soon after his arrival, with seminars on " Kant ’ s Transcendental Dialectic ," aesthetics, Hegel, “ Contemporary Problems in the Theory of Knowledge ” and “ The Concept of Knowledge .” Adorno ’ s surprise at his students ' passionate interest in intellectual matters did not, however, blind him to continuing problems within Germany: The literary climate was dominated by writers who had remained in Germany during Hitler's rule, the government re-employed people who had been active in the Nazi apparatus and people were generally loath to own up to their own collaboration or the guilt they thus incurred.

To describe the activity of overcoming the negative, Hegel also often used the term Aufhebung, variously translated into English as " sublation " or " overcoming ," to conceive of the working of the dialectic.

He described in graphic terms the greatest of the more superficial changes he underwent ; how he had " carried into logical and ethical problems the maxims and postulates of physical knowledge ," and had moved within the narrow lines drawn by the philosophical instructions of the class-room " interpreting human phenomena by the analogy of external nature "; how he served in willing captivity " the ' empirical ' and ' necessarian ' mode of thought ," even though " shocked " by the dogmatism and acrid humours " of certain distinguished representatives " and how in a period of " second education " at Humboldt University in Berlin, " mainly under the admirable guidance of Professor Trendelenburg ," he experienced " a new intellectual birth " which " was essentially the gift of fresh conceptions, the unsealing of hidden openings of self-consciousness, with unmeasured corridors and sacred halls behind ; and, once gained, was more or less available throughout the history of philosophy, and lifted the darkness from the pages of Kant and even Hegel.

Maimon ’ s metaphysical concept of " infinite mind " was similar to Fichte ’ s " Ich " and Hegel ’ s " Geist ," He ignored the results of Kant ’ s criticism and returned to pre – Kantian transcendent speculation.

Marx, " stood Hegel on his head ," in his own view of his role, by turning the idealistic dialectic into a materialistic one, in proposing that material circumstances shape ideas, instead of the other way around.

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.

Hirsch is best known as the author of the " Religionsphilosophie ," a work written from the Hegelian point of view, but for the purpose of vindicating the claim of Judaism to the rank denied it by Hegel, the rank of an " absolute religion.

When Hegel reaches essence, he starts a new " book ," still under the heading of objective logic.

Hegel claims there are three general types of reflection: " positing reflection ," in which one forms a reflection internally ( i. e., completely within one's mind ); " external reflection ," in which one reflects upon two objects external to oneself ; and finally " determining reflection ," in which one draws a relation between an internal representation and something external.

Hegel considers form to be the focal point of " absolute ground ," saying that form is the " completed whole of reflection.

" Moreover, Hook calls Popper's treatment of Hegel " downright abusive " and " demonstrably false ," noting that " there is not a single reference to Hegel in Hitler's Mein Kampf.

Reviewing the book's legacy at the end the 20th century, Rajeev Bhargava claims that Popper " notoriously misreads Hegel and Marx ," arguing also that the formulation Popper deployed to defend liberal political values is " motivated by partisan ideological considerations grounded curiously in the most abstract metaphysical premises.

Oxenford's anonymous Westminster Review 1853 article, " Iconoclasm in German Philosophy ," was written in order to present Schopenhauer as a critic of Hegel.