Hegel's profound admiration for the insights of the Greek tragedians indicates a broad channel of classical influence upon nineteenth-century philosophy.

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.

Marx endorsed this materialist philosophy against Hegel's idealism ; he " turned Hegel's dialectics upside down.

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

Hegel called his philosophy " absolute " idealism in contrast to the " subjective idealism " of Berkeley and the " transcendental idealism " of Kant and Fichte, which were not based on a critique of the finite and a dialectical philosophy of history as Hegel's idealism was.

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.

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.

* Georg Wilhelm Friedrich Hegel's philosophy ;

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.

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.

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.

At the time, Kierkegaard's philosophy exerted a strong influence, chiefly through its claim to pose an alternative to Idealism and Hegel's philosophy of history.

Hegel's Absolute idealism and Whitehead's Process philosophy were later systems.

Hegel's Absolute idealism and Whitehead's Process philosophy were later systems.

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 ).

The value of these works is impaired somewhat by Baur's habit of making the history of dogma conform to the formulae of Hegel's philosophy, a procedure " which only served to obscure the truth and profundity of his conception of history as a true development of the human mind " ( Pfleiderer ).

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.

In his Prolegomena to Historiosophy, Cieszkowski argues that we have gone from Art ( the Past ), which was a stage of contemplating the Real, to Philosophy ( the Present ), which is a contemplation of the Ideal, and that since Hegel's philosophy was the summing-up and perfection of Philosophy, the time of Philosophy was up, and the time for a new era has dawned-the era of Action.

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.

Although Møller had studied the works of Hegel in great depth, he later became skeptical of Hegel's philosophy.

Hegel's dialectics aims to explain the development of human history.

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

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.

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 ".

Karl Popper wrote with reference to Hegel's theory of history, which he criticized extensively.

In particular, reaction to the philosopher Hegel's ( 1770 – 1831 ) ) dialectic view of civilization and history from Friedrich Nietzsche and Søren Kierkegaard.

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.

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.

Kaufmann claims that Hegel's original meaning of the sentence is not a carte blanche for state dominance and brutality but merely a reference to the state's importance as part of the process of history.

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 ).

It was the expression through which ( amongst other things ) Hegel's dialectic became fashionable during his lifetime.

In 1844, Karl Marx ( 1818 – 1883 ), an atheistic political economist, wrote in his Contribution to the Critique of Hegel's Philosophy of Right: " Religious suffering is, at one and the same time, the expression of real suffering and a protest against real suffering.

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

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.

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.

Consider, for instance, these remarks in the introduction to Hegel's Lectures on the Philosophy of History:

* Finlayson, James G., " Conflict and Reconciliation in Hegel's Theory of the Tragic ", Journal of the History of Philosophy 37 ( 1999 ); pp. 493 – 520.

In Hegel's Lectures on the History of Philosophy: Greek Philosophy to Plato, Hegel describes Socrates as having catalepsy caused by magnetic somnambulism when in deep meditation.

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.

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 ".

The third law is Hegel's own.

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.

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:

Hegel's next step, however, is to identify this power to move, this unrest that is the subject, as pure negativity.