The true method of science which he possessed forced him to condemn as useless the entire form which Schelling's and Hegel's expositions had adopted, especially the dialectic method of the latter, whilst his love of art and beauty, and his appreciation of moral purposes, revealed to him the existence of a transphenomenal world of values into which no exact science could penetrate.
The opposition which he had made to Hegel's formalism had induced some to associate him with the materialistic school, others to count him among the followers of Herbart.
Here, too, it was that Hegel's philosophy of history made a deep impression upon him.
Whatever may have been Hegel's own belief in regard to personal immortality, the logical issue of his absolute idealism has been well stated by W.
As a result, Hegel's system undertakes to show candid minds that incompatible assertions not only may but must both be true.'
MacTaggart (Studies in Hegelian Dialectic) contends that direct contradiction is confined to the elementary portions of Hegel's Logic: but he does not deny its existence there, though his interpretation, could one accept it, softens the paradox.
The element of givenness, dominant in empiricism, and partially surviving through intuitionalism even into Kant, is sublimated in Hegel's thinking.
More peculiarly his own is Hegel's great doctrine The of contradiction, whereby opposing views of truth " rank as stages in one progressive definition.
This may help us to appreciate the meaning of Hegel's Dialectic. His thought then is not wholly paradox, whatever the expression may be.
Hegel's system is, in its own way, a great evolutionary philosophy of an ideal type.
The idealisms of Fichte and Schelling made contributions to Hegel's thought; Krause and the Roman Catholic Baader represent parallel if minor phases of idealism.
There is no chance for the moral consciousness to claim a decisive vote if a metaphysical system like Hegel's demonstrates all realities in every region, and if its janissaries crush out every movement of rebellion against the tyranny of abstract thought.
When Otto Ritschl interprets values hedonistically - recoiling from Hegel's idealism the whole way to empiricism - he brings again to our minds the doubt whether hedonist ethics can serve as a foundation for any religious belief.
Heraclitus conceives of the incessant process of flux in which all things are involved as consisting of two sides or moments - generation and decay - which are regarded as a confluence of opposite streams. In thus making transition or change, viewed as the identity of existence and non-existence, the leading idea of his system, Heraclitus anticipated in some measure Hegel's peculiar doctrine of evolution as a dialectic process.'
Only spirit has a history; in nature all forms are contemporaneous.2 Hegel's interpretation of mind and history as a process of evolution has more scientific interest than his conception of nature.
Yet while, in its application to history, Hegel's theory of evolution has points of resemblance with those doctrines which seek to explain the worldprocess as one unbroken progress occurring in time, it constitutes on the whole a theory apart and sui generis.
Rosenkranz, who in his work Hegel's Naturphilosophie seeks to develop Hegel's idea of an earthorganism in the light of modern science, recognizing in crystallization the morphological element.
His philosophical standpoint may be characterized as a reaction from the pantheistic tendency of Hegel's idealistic rationalism towards a more pronouncedly theistic position.
Hegel's theological followers, of every shade and party, represent the first, and Schleiermacher's the second.
Attaching himself with enthusiasm to Hegel's system, Vera (who wrote fluently both in French and in English as well as in Italian) became widely influential in spreading a knowledge of the Hegelian doctrine, and became the chief representative of Italian Hegelianism.
He published also translations into French with commentaries of Hegel's works: Logique de Hegel (Paris, 1859; 2nd ed., 1874); Philosophie de la nature de Hegel (1863-65); Philosophic de l'esprit de Hegel (1867-69); Philosophie de la religion de Hegel (1876-78, incomplete).
Mariano, Augusto Vera (Naples, 1887) and Strauss e Vera (Rome, 1874); Karl Rosenkranz, Hegel's Naturphilosophie and deren Bearbeitung durch A.
Schopenhauer emphasizes the pessimistic side of Hegel's thought.
Besides being a contributor to the magazines and encyclopedias on educational and philosophical subjects, he wrote An Introduction to the Study of Philosophy (1889); The Spiritual Sense of Dante's Divina Commedia (1889); Hegel's Logic (1890); and Psychologic Foundations of Education (1898); and edited Appleton's International Education Series and 'Webster's International Dictionary.
Hegel's is an intellectualist monism, explaining matter, sensation, personal individuality and will as forms of thought.
A vivid new light is shed by him upon certain problems, such for instance as those of the imagination or intuition, the source of Art and the theme of the Aesthetic, upon pure will, the source of Economic of Rights and of Politics, treated by Economic. The more precise determination and configuration of the categories and their mode of acting, by means of which is negated and solved the concept of an external reality and of nature placed outside the spirit and opposed to it, led Croce to an absolute spiritualism, widely different from the pan-logicism of Hegel and his school, which only seemed to solve the dualism of spirit and nature and really opened the door to the notion of a transcendental God, as became clear in the development of Hegel's theory at the hands of the right wing of his school.
The philosophers from whom Croce learned most are Vico, the author of the Scienza nuova, and Hegel, but the thought of all other thinkers flows in his writings, in conformity with its historical character, and for this reason may, for instance, be found in it traces of some of Hegel's most active opponents, such as Herbart.
Fichte a new speculative theism, and became an opponent of Hegel's pantheistic idealism.
This way lie metaphysics, with Hegel's theory of the Sensitive Soul, or Myers' theory of the Subliminal Self.
Ordinary scryers of fancy pictures are common enough, but scryers capable of apparently supra-normal successes 1 "Philosophie der Geistes," Hegel's Werke, vii.
The mistake is not Hegel's but ours.
Wallace, Prolegomena to the Study of Hegel (1894), and Hegel's Philosophy of Mind (1894); A.
To Hegel's Phil.
In part it may fairly be attributed to the retarding influence of the school of Ewald, but in large part also Well- to the fact that Vatke, a pupil of Hegel, had developed his theory on a priori grounds in accordance with the principles of Hegel's philosophy of history.
Public attention was powerfully attracted by these vague hints of a new system which promised something more positive, as regards religion in particular, than the apparent results of Hegel's teaching.
Hegel's assumption of identity in difference at once enabled him to deal with the whole difficulty by holding that different subjects are yet one subject, and any one object, e.g.
About the same time Benjamin Jowett had been studying the philosophy of Hegel; but, being a man endowed with much love of truth but with little belief in first principles, he was too wise to take for a principle Hegel's assumption that different things are the same.
Wallace, the translator of most of Hegel's Encyklopadie, who had previously learnt Hegelianism from Ferrier; W.
Rejecting everything in the Kritik which savoured of the " metempirical," he yet sympathized so far with Hegel's noumenalism as to accept the identification of cause and effect, though he interpreted the hypothesis phenomenalistically by saying that cause and effect are two aspects of the same phenomenon.
But the best evidence of Hegel's attention to contemporary politics is two unpublished essays - one of them written in 1798, " On the Internal Condition of Wurttemberg in Recent Times, particularly on the Defects in the Magistracy," the other a criticism on the constitution of Germany, written, probably, not long after the peace of Luneville (1801).
Hegel's first performance seemed to justify the rumour.
Hegel's lectures, in the winter of 1801-1802, on logic and metaphysics were attended by about eleven students.
Hegel's fortunes were now at the lowest ebb.
They were published in 1840 by Rosenkranz from Hegel's papers.
Hegel's letters to his wife, written during his solitary holiday tours to Vienna, the Netherlands and Paris, breathe of kindly and happy affection.
But his books and his lectures were alike obscure to the baron, who betook himself by Hegel's advice to simpler studies before he returned to the Hegelian system.
It is the only exposition of the Hegelian system as a whole which we have direct from Hegel's own hand.
During his thirteen years at Berlin Hegel's whole soul seems to have been in his lectures.
On this occasion an altercation occurred between him and his friend Gans, who in his notice of lectures on jurisprudence had recommended Hegel's Philosophy of Right.
For this reason the book is at once the most brilliant and the most difficult of Hegel's works - the most brilliant because it is to some degree an autobiography of Hegel's mind - not the abstract record of a logical evolution, but the real history of an intellectual growth; the most difficult because, instead of treating the rise of intelligence (from its first appearance in contrast with the real world to its final recognition of its presence in, and rule over, all things) as a purely subjective process, it exhibits this rise as wrought out in historical epochs, national characteristics, forms of culture and faith, and philosophical systems. The theme is identical with the introduction to the Encyklopddie; but it is treated in a very different style.